Srimad-Bhagavatam: Canto 1: “Creation”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Eighteen

Maharaja Pariksit Cursed by a Brahmana Boy

SB1.18.1

TEXT 1

suta uvaca

yo vai drauny-astra-viplusto

na matur udare mrtah

anugrahad bhagavatah

krsnasyadbhuta-karmanah

SYNONYMS

sutah uvaca—Sri Suta Gosvami said; yah—one who; vai—certainly; drauni-astra—by the weapon of the son of Drona; viplustah—burned by; na—never; matuh—of the mother; udare—in the womb; mrtah—met his death; anugrahat—by the mercy; bhagavatah—of the Personality of Godhead; krsnasya—Krsna; adbhuta-karmanah—who acts wonderfully.

TRANSLATION

Sri Suta Gosvami said: Due to the mercy of the Personality of Godhead, Sri Krsna, who acts wonderfully, Maharaja Pariksit, though struck by the weapon of the son of Drona in his mother’s womb, could not be burned.

PURPORT

The sages of Naimisaranya became struck with wonder after hearing about the wonderful administration of Maharaja Pariksit, especially in reference to his punishing the personality of Kali and making him completely unable to do any harm within the kingdom. Suta Gosvami was equally anxious to describe Maharaja Pariksit’s wonderful birth and death, and this verse is stated by Suta Gosvami to increase the interest of the sages of Naimisaranya.

SB1.18.2

TEXT 2

brahma-kopotthitad yas tu

taksakat prana-viplavat

na sammumohorubhayad

bhagavaty arpitasayah

SYNONYMS

brahma-kopa—fury of a brahmana; utthitat—caused by; yah—what was; tu—but; taksakat—by the snake-bird; prana-viplavat—from dissolution of life; na—never; sammumoha—was overwhelmed; uru-bhayat—great fear; bhagavati—unto the Personality of Godhead; arpita—surrendered; asayah—consciousness.

TRANSLATION

Furthermore, Maharaja Pariksit was always consciously surrendered to the Personality of Godhead, and therefore he was neither afraid nor overwhelmed by fear due to a snake-bird which was to bite him because of the fury of a brahmana boy.

PURPORT

A self-surrendered devotee of the Lord is called narayana-parayana. Such a person is never afraid of any place or person, not even of death. For him nothing is as important as the Supreme Lord, and thus he gives equal importance to heaven and hell. He knows well that both heaven and hell are creations of the Lord, and similarly life and death are different conditions of existence created by the Lord. But in all conditions and in all circumstances, remembrance of Narayana is essential. The narayana-parayana practices this constantly. Maharaja Pariksit was such a pure devotee. He was wrongfully cursed by an inexperienced son of a brahmana, who was under the influence of Kali, and Maharaja Pariksit took this to be sent by Narayana. He knew that Narayana (Lord Krsna) had saved him when he was burned in the womb of his mother, and if he were to be killed by a snake bite, it would also take place by the will of the Lord. The devotee never goes against the will of the Lord; anything sent by God is a blessing for the devotee. Therefore Maharaja Pariksit was neither afraid of nor bewildered by such things. That is the sign of a pure devotee of the Lord.

SB1.18.3

TEXT 3

utsrjya sarvatah sangam

vijnatajita-samsthitih

vaiyasaker jahau sisyo

gangayam svam kalevaram

SYNONYMS

utsrjya—after leaving aside; sarvatah—all around; sangam—association; vijnata—being understood; ajita—one who is never conquered (the Personality of Godhead); samsthitih—actual position; vaiyasakeh—unto the son of Vyasa; jahau—gave up; sisyah—as a disciple; gangayam—on the bank of the Ganges; svam—his own; kalevaram—material body.

TRANSLATION

Furthermore, after leaving all his associates, the King surrendered himself as a disciple to the son of Vyasa [Sukadeva Gosvami], and thus he was able to understand the actual position of the Personality of Godhead.

PURPORT

The word ajita is significant here. The Personality of Godhead, Sri Krsna, is known as Ajita, or unconquerable, and He is so in every respect. No one can know His actual position. He is unconquerable by knowledge also. We have heard about His dhama, or place, eternal Goloka Vrndavana, but there are many scholars who interpret this abode in different ways. But by the grace of a spiritual master like Sukadeva Gosvami, unto whom the King gave himself up as a most humble disciple, one is able to understand the actual position of the Lord, His eternal abode, and His transcendental paraphernalia in that dhama, or abode. Knowing the transcendental position of the Lord and the transcendental method by which one can approach that transcendental dhama, the King was confident about his ultimate destination, and by knowing this he could leave aside everything material, even his own body, without any difficulty of attachment. In the Bhagavad-gita, it is stated, param drstva nivartate: one can give up all connection with material attachment when one is able to see the param, or the superior quality of things. From Bhagavad-gita we understand the quality of the Lord’s energy that is superior to the material quality of energy, and by the grace of a bona fide spiritual master like Sukadeva Gosvami, it is quite possible to know everything of the superior energy of the Lord by which the Lord manifests His eternal name, quality, pastimes, paraphernalia and variegatedness. Unless one thoroughly understands this superior or eternal energy of the Lord, it is not possible to leave the material energy, however one may theoretically speculate on the true nature of the Absolute Truth. By the grace of Lord Krsna, Maharaja Pariksit was able to receive the mercy of such a personality as Sukadeva Gosvami, and thus he was able to know the actual position of the unconquerable Lord. It is very difficult to find the Lord from the Vedic literatures, but it is very easy to know Him by the mercy of a liberated devotee like Sukadeva Gosvami.

SB1.18.4

TEXT 4

nottamasloka-vartanam

jusatam tat-kathamrtam

syat sambhramo ’nta-kale ’pi

smaratam tat-padambujam

SYNONYMS

na—never; uttama-sloka—the Personality of Godhead, of whom the Vedic hymns sing; vartanam—of those who live on them; jusatam—of those who are engaged in; tat—His; katha-amrtam—transcendental topics about Him; syat—it so happens; sambhramah—misconception; anta—at the end; kale—in time; api—also; smaratam—remembering; tat—His; pada-ambujam—lotus feet.

TRANSLATION

This was so because those who have dedicated their lives to the transcendental topics of the Personality of Godhead, of whom the Vedic hymns sing, and who are constantly engaged in remembering the lotus feet of the Lord, do not run the risk of having misconceptions even at the last moment of their lives.

PURPORT

The highest perfection of life is attained by remembering the transcendental nature of the Lord at the last moment of one’s life. This perfection of life is made possible by one who has learned the actual transcendental nature of the Lord from the Vedic hymns sung by a liberated soul like Sukadeva Gosvami or someone in that line of disciplic succession. There is no gain in hearing the Vedic hymns from some mental speculator. When the same is heard from an actual self-realized soul and is properly understood by service and submission, everything becomes transparently clear. Thus a submissive disciple is able to live transcendentally and continue to the end of life. By scientific adaptation, one is able to remember the Lord even at the end of life, when the power of remembrance is slackened due to derangement of bodily membranes. For a common man, it is very difficult to remember things as they are at the time of death, but by the grace of the Lord and His bona fide devotees, the spiritual masters, one can get this opportunity without difficulty. And it was done in the case of Maharaja Pariksit.

SB1.18.5

TEXT 5

tavat kalir na prabhavet

pravisto ’piha sarvatah

yavad iso mahan urvyam

abhimanyava eka-rat

SYNONYMS

tavat—so long; kalih—the personality of Kali; na—cannot; prabhavet—flourish; pravistah—entered in; api—even though; iha—here; sarvatah—everywhere; yavat—as long as; isah—the lord; mahan—great; urvyam—powerful; abhimanyavah—the son of Abhimanyu; eka-rat—the one emperor.

TRANSLATION

As long as the great, powerful son of Abhimanyu remains the Emperor of the world, there is no chance that the personality of Kali will flourish.

PURPORT

As we have already explained, the personality of Kali had entered the jurisdiction of this earth long ago, and he was looking for an opportunity to spread his influence all over the world. But he could not do so satisfactorily due to the presence of Maharaja Pariksit. That is the way of good government. The disturbing elements like the personality of Kali will always try to extend their nefarious activities, but it is the duty of the able state to check them by all means. Although Maharaja Pariksit allotted places for the personality of Kali, at the same time he gave no chance for the citizens to be swayed by the personality of Kali.

SB1.18.6

TEXT 6

yasminn ahani yarhy eva

bhagavan utsasarja gam

tadaivehanuvrtto ’sav

adharma-prabhavah kalih

SYNONYMS

yasmin—on that; ahani—very day; yarhi eva—in the very moment; bhagavan—the Personality of Godhead; utsasarja—left aside; gam—the earth; tada—at that time; eva—certainly; iha—in this world; anuvrttah—followed; asau—he; adharma—irreligion; prabhavah—accelerating; kalih—the personality of quarrel.

TRANSLATION

The very day and moment the Personality of Godhead, Lord Sri Krsna, left this earth, the personality of Kali, who promotes all kinds of irreligious activities, came into this world.

PURPORT

The Personality of Godhead and His holy name, qualities, etc., are all identical. The personality of Kali was not able to enter the jurisdiction of the earth due to the presence of the Personality of Godhead. And similarly, if there is an arrangement for the constant chanting of the holy names, qualities, etc., of the Supreme Personality of Godhead, there is no chance at all for the personality of Kali to enter. That is the technique of driving away the personality of Kali from the world. In modernized human society there are great advancements of material science, and they have invented the radio to distribute sound in the air. So instead of vibrating some nuisance sound for sense enjoyment, if the state arranges to distribute transcendental sound by resounding the holy name, fame and activities of the Lord, as they are authorized in the Bhagavad-gita or Srimad-Bhagavatam, then a favorable condition will be created, the principles of religion in the world will be reestablished, and thus the executive heads, who are so anxious to drive away corruption from the world, will be successful. Nothing is bad if properly used for the service of the Lord.

SB1.18.7

TEXT 7

nanudvesti kalim samrat

saranga iva sara-bhuk

kusalany asu siddhyanti

netarani krtani yat

SYNONYMS

na—never; anudvesti—envious; kalim—unto the personality of Kali; samrat—the Emperor; saram-ga—realist, like the bees; iva—like; sara-bhuk—one who accepts the substance; kusalani—auspicious objects; asu—immediately; siddhyanti—become successful; na—never; itarani—which are inauspicious; krtani—being performed; yat—as much as.

TRANSLATION

Maharaja Pariksit was a realist, like the bees who only accept the essence [of a flower]. He knew perfectly well that in this age of Kali, auspicious things produce good effects immediately, whereas inauspicious acts must be actually performed [to render effects]. So he was never envious of the personality of Kali.

PURPORT

The age of Kali is called the fallen age. In this fallen age, because the living beings are in an awkward position, the Supreme Lord has given some special facilities to them. So by the will of the Lord, a living being does not become a victim of a sinful act until the act is actually performed. In other ages, simply by thinking of performing a sinful act, one used to become a victim of the act. On the contrary, a living being in this age is awarded with the results of pious acts simply by thinking of them. Maharaja Pariksit, being the most learned and experienced king by the grace of the Lord, was not unnecessarily envious of the personality of Kali because he did not intend to give him any chance to perform any sinful act. He protected his subjects from falling prey to the sinful acts of the age of Kali, and at the same time he gave full facility to the age of Kali by allotting him some particular places. At the end of the Srimad-Bhagavatam it is said that even though all nefarious activities of the personality of Kali are present, there is a great advantage in the age of Kali. One can attain salvation simply by chanting the holy name of the Lord. Thus Maharaja Pariksit made an organized effort to propagate the chanting of the Lord’s holy name, and thus he saved the citizens from the clutches of Kali. It is for this advantage only that great sages sometimes wish all good for the age of Kali. In the Vedas also it is said that by discourse on Lord Krsna’s activities, one can get rid of all the disadvantages of the age of Kali. In the beginning of the Srimad-Bhagavatam it is also said that by the recitation of Srimad-Bhagavatam, the Supreme Lord becomes at once arrested within one’s heart. These are some of the great advantages of the age of Kali, and Maharaja Pariksit took all the advantages and did not think any ill of the age of Kali, true to his Vaisnavite cult.

SB1.18.8

TEXT 8

kim nu balesu surena

kalina dhira-bhiruna

apramattah pramattesu

yo vrko nrsu vartate

SYNONYMS

kim—what; nu—may be; balesu—among the less intelligent persons; surena—by the powerful; kalina—by the personality of Kali; dhira—self-controlled; bhiruna—by one who is afraid of; apramattah—one who is careful; pramattesu—among the careless; yah—one who; vrkah—tiger; nrsu—among men; vartate—exists.

TRANSLATION

Maharaja Pariksit considered that less intelligent men might find the personality of Kali to be very powerful, but that those who are self-controlled would have nothing to fear. The King was powerful like a tiger and took care for the foolish, careless persons.

PURPORT

Those who are not devotees of the Lord are careless and unintelligent. Unless one is thoroughly intelligent, one cannot be a devotee of the Lord. Those who are not devotees of the Lord fall prey to the actions of Kali. It will not be possible to bring about a saner condition in society unless we are prepared to accept the modes of action adopted by Maharaja Pariksit, i.e., propagation of the devotional service of the Lord to the common man.

SB1.18.9

TEXT 9

upavarnitam etad vah

punyam pariksitam maya

vasudeva-kathopetam

akhyanam yad aprcchata

SYNONYMS

upavarnitam—almost everything described; etat—all these; vah—unto you; punyam—pious; pariksitam—about Maharaja Pariksit; maya—by me; vasudeva—of Lord Krsna; katha—narrations; upetam—in connection with; akhyanam—statements; yat—what; aprcchata—you asked from me.

TRANSLATION

O sages, as you did ask me, now I have described almost everything regarding the narrations about Lord Krsna in connection with the history of the pious Maharaja Pariksit.

PURPORT

Srimad-Bhagavatam is the history of the activities of the Lord. And the activities of the Lord are performed in relation with the devotees of the Lord. Therefore, the history of the devotees is not different from the history of Lord Krsna’s activities. A devotee of the Lord regards both the activities of the Lord and those of His pure devotees on an equal level, for they are all transcendental.

SB1.18.10

TEXT 10

ya yah katha bhagavatah

kathaniyoru-karmanah

guna-karmasrayah pumbhih

samsevyas ta bubhusubhih

SYNONYMS

yah—whatever; yah—and whatsoever; kathah—topics; bhagavatah—about the Personality of Godhead; kathaniya—were to be spoken by me; uru-karmanah—of Him who acts wonderfully; guna—transcendental qualities; karma—uncommon deeds; asrayah—involving; pumbhih—by persons; samsevyah—ought to be heard; tah—all of them; bubhusubhih—by those who want their own welfare.

TRANSLATION

Those who are desirous of achieving complete perfection in life must submissively hear all topics that are connected with the transcendental activities and qualities of the Personality of Godhead, who acts wonderfully.

PURPORT

The systematic hearing of the transcendental activities, qualities and names of Lord Sri Krsna pushes one towards eternal life. Systematic hearing means knowing Him gradually in truth and fact, and this knowing Him in truth and fact means attaining eternal life, as stated in the Bhagavad-gita. Such transcendental, glorified activities of Lord Sri Krsna are the prescribed remedy for counteracting the process of birth, death, old age and disease, which are considered to be material awards for the conditioned living being. The culmination of such a perfectional stage of life is the goal of human life and the attainment of transcendental bliss.

SB1.18.11

TEXT 11

rsaya ucuh

suta jiva samah saumya

sasvatir visadam yasah

yas tvam samsasi krsnasya

martyanam amrtam hi nah

SYNONYMS

rsayah ucuh—the good sages said; suta—O Suta Gosvami; jiva—we wish you life for; samah—many years; saumya—grave; sasvatih—eternal; visadam—particularly; yasah—in fame; yah tvam—because you; samsasi—speaking nicely; krsnasya—of Lord Sri Krsna; martyanam—of those who die; amrtam—eternity of life; hi—certainly; nah—our.

TRANSLATION

The good sages said: O grave Suta Gosvami! May you live many years and have eternal fame, for you are speaking very nicely about the activities of Lord Krsna, the Personality of Godhead. This is just like nectar for mortal beings like us.

PURPORT

When we hear about the transcendental qualities and activities of the Personality of Godhead, we may always remember what has been spoken by the Lord Himself in the Bhagavad-gita (4.9). His acts, even when He acts in human society, are all transcendental, for they are all accentuated by the spiritual energy of the Lord, which is distinguished from His material energy. As stated in the Bhagavad-gita, such acts are called divyam. This means that He does not act or take His birth like an ordinary living being under the custody of material energy. Nor is His body material or changeable like that of ordinary living beings. And one who understands this fact, either from the Lord or from authorized sources, is not reborn after leaving the present material body. Such an enlightened soul is admitted into the spiritual realm of the Lord and engages in the transcendental loving service of the Lord. Therefore, the more we hear about the transcendental activities of the Lord, as they are stated in the Bhagavad-gita and Srimad-Bhagavatam, the more we can know about His transcendental nature and thus make definite progress on the path back to Godhead.

SB1.18.12

TEXT 12

karmany asminn anasvase

dhuma-dhumratmanam bhavan

apayayati govinda-

pada-padmasavam madhu

SYNONYMS

karmani—performance of; asmin—in this; anasvase—without certainty; dhuma—smoke; dhumra-atmanam—tinged body and mind; bhavan—your good self; apayayati—very much pleasing; govinda—the Personality of Godhead; pada—feet; padma-asavam—nectar of the lotus flower; madhu—honey.

TRANSLATION

We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its result due to the many imperfections in our action. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing.

PURPORT

The sacrificial fire kindled by the sages of Naimisaranya was certainly full of smoke and doubts because of so many flaws. The first flaw is that there is an acute scarcity of expert brahmanas able to carry out such performances successfully in this age of Kali. Any discrepancy in such sacrifices spoils the whole show, and the result is uncertain, like agricultural enterprises. The good result of tilling the paddy field depends on providential rain, and therefore the result is uncertain. Similarly, performance of any kind of sacrifice in this age of Kali is also uncertain. Unscrupulous greedy brahmanas of the age of Kali induce the innocent public to such uncertain sacrificial shows without disclosing the scriptural injunction that in the age of Kali there is no fruitful sacrificial performance but the sacrifice of the congregational chanting of the holy name of the Lord. Suta Gosvami was narrating the transcendental activities of the Lord before the congregation of sages, and they were factually perceiving the result of hearing these transcendental activities. One can feel this practically, as one can feel the result of eating food. Spiritual realization acts in that way.

The sages of Naimisaranya were practically sufferers from the smoke of a sacrificial fire and were doubtful about the result, but by hearing from a realized person like Suta Gosvami, they were fully satisfied. In the Brahma-vaivarta Purana, Visnu tells Siva that in the age of Kali, men full of anxieties of various kinds can vainly labor in fruitive activity and philosophical speculations, but when they are engaged in devotional service, the result is sure and certain, and there is no loss of energy. In other words, nothing performed for spiritual realization or for material benefit can be successful without the devotional service to the Lord.

SB1.18.13

TEXT 13

tulayama lavenapi

na svargam napunar-bhavam

bhagavat-sangi-sangasya

martyanam kim utasisah

SYNONYMS

tulayama—to be balanced with; lavena—by a moment; api—even; na—never; svargam—heavenly planets; na—nor; apunah-bhavam—liberation from matter; bhagavat-sangi—devotee of the Lord; sangasya—of the association; martyanam—those who are meant for death; kim—what is there; uta—to speak of; asisah—worldly benediction.

TRANSLATION

The value of a moment’s association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death.

PURPORT

When there are some similar points, it is possible to compare one thing to another. One cannot compare the association of a pure devotee to anything material. Men who are addicted to material happiness aspire to reach the heavenly planets like the moon, Venus and Indraloka, and those who are advanced in material philosophical speculations aspire after liberation from all material bondage. When one becomes frustrated with all kinds of material advancement, one desires the opposite type of liberation, which is called apunar-bhava, or no rebirth. But the pure devotees of the Lord do not aspire after the happiness obtained in the heavenly kingdom, nor do they aspire after liberation from material bondage. In other words, for the pure devotees of the Lord the material pleasures obtainable in the heavenly planets are like phantasmagoria, and because they are already liberated from all material conceptions of pleasure and distress, they are factually liberated even in the material world. This means that the pure devotees of the Lord are engaged in a transcendental existence, namely in the loving service of the Lord, both in the material world and in the spiritual world. As a government servant is always the same, either in the office or at home or at any place, so a devotee has nothing to do with anything material, for he is exclusively engaged in the transcendental service of the Lord. Since he has nothing to do with anything material, what pleasure can he derive from material benedictions like kingship or other overlordships, which are finished quickly with the end of the body? Devotional service is eternal; it has no end, because it is spiritual. Therefore, since the assets of a pure devotee are completely different from material assets, there is no comparison between the two. Suta Gosvami was a pure devotee of the Lord, and therefore his association with the rsis in Naimisaranya is unique. In the material world, association with gross materialists is veritably condemned. The materialist is called yosit-sangi, or one who is much attached to material entanglement (women and other paraphernalia). Such attachment is conditioned because it drives away the benedictions of life and prosperity. And just the opposite is bhagavata-sangi, or one who is always in the association with the Lord’s name, form, qualities, etc. Such association is always desirable; it is worshipable, it is praiseworthy, and one may accept it as the highest goal of life.

SB1.18.14

TEXT 14

ko nama trpyed rasavit kathayam

mahattamaikanta-parayanasya

nantam gunanam agunasya jagmur

yogesvara ye bhava-padma-mukhyah

SYNONYMS

kah—who is he; nama—specifically; trpyet—get full satisfaction; rasa-vit—expert in relishing mellow nectar; kathayam—in the topics of; mahat-tama—the greatest amongst the living beings; ekanta—exclusively; parayanasya—of one who is the shelter of; na—never; antam—end; gunanam—of attributes; agunasya—of the Transcendence; jagmuh—could ascertain; yoga-isvarah—the lords of mystic power; ye—all they; bhava—Lord Siva; padma—Lord Brahma; mukhyah—heads.

TRANSLATION

The Personality of Godhead, Lord Krsna [Govinda], is the exclusive shelter for all great living beings, and His transcendental attributes cannot even be measured by such masters of mystic powers as Lord Siva and Lord Brahma. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him?

PURPORT

Lord Siva and Lord Brahma are two chiefs of the demigods. They are full of mystic powers. For example, Lord Siva drank an ocean of poison of which one drop was sufficient to kill an ordinary living being. Similarly, Brahma could create many powerful demigods, including Lord Siva. So they are isvaras, or lords of the universe. But they are not the supreme powerful. The supreme powerful is Govinda, Lord Krsna. He is the Transcendence, and His transcendental attributes cannot be measured even by such powerful isvaras as Siva and Brahma. Therefore Lord Krsna is the exclusive shelter of the greatest of all living beings. Brahma is counted amongst the living beings, but he is the greatest of all of us. And why is the greatest of all the living beings so much attached to the transcendental topics of Lord Krsna? Because He is the reservoir of all enjoyment. Everyone wants to relish some kind of taste in everything, but one who is engaged in the transcendental loving service of the Lord can derive unlimited pleasure from such engagement. The Lord is unlimited, and His name, attributes, pastimes, entourage, variegatedness, etc. are unlimited, and those who relish them can do so unlimitedly and still not feel satiated. This fact is confirmed in the Padma Purana:

ramante yogino ’nante
satyananda-cid-atmani
iti rama-padenasau
param brahmabhidhiyate

“The mystics derive unlimited transcendental pleasures from the Absolute Truth, and therefore the Supreme Absolute Truth, the Personality of Godhead, is also known as Rama.”

There is no end to such transcendental discourses. In mundane affairs there is the law of satiation, but in transcendence there is no such satiation. Suta Gosvami desired to continue the topics of Lord Krsna before the sages of Naimisaranya, and the sages also expressed their readiness to hear from him continuously. Since the Lord is transcendence and His attributes are transcendental, such discourses increase the receptive mood of the purified audience.

SB1.18.15

TEXT 15

tan no bhavan vai bhagavat-pradhano

mahattamaikanta-parayanasya

harer udaram caritam visuddham

susrusatam no vitanotu vidvan

SYNONYMS

tat—therefore; nah—of us; bhavan—your good self; vai—certainly; bhagavat—in relation with the Personality of Godhead; pradhanah—chiefly; mahat-tama—the greatest of all greats; ekanta—exclusively; parayanasya—of the shelter; hareh—of the Lord; udaram—impartial; caritam—activities; visuddham—transcendental; susrusatam—those who are receptive; nah—ourselves; vitanotu—kindly describe; vidvan—O learned one.

TRANSLATION

O Suta Gosvami, you are a learned and pure devotee of the Lord because the Personality of Godhead is your chief object of service. Therefore please describe to us the pastimes of the Lord, which are above all material conception, for we are anxious to receive such messages.

PURPORT

The speaker on the transcendental activities of the Lord should have only one object of worship and service, Lord Krsna, the Supreme Personality of Godhead. And the audience for such topics should be anxious to hear about Him. When such a combination is possible, namely a qualified speaker and a qualified audience, it is then and there very much congenial to continue discourses on the Transcendence. Professional speakers and a materially absorbed audience cannot derive real benefit from such discourses. Professional speakers make a show of Bhagavata-saptaha for the sake of family maintenance, and the materially disposed audience hears such discourses of Bhagavata-saptaha for some material benefit, namely religiosity, wealth, gratification of the senses, or liberation. Such Bhagavatam discourses are not purified from the contamination of the material qualities. But the discourses between the saints of Naimisaranya and Sri Suta Gosvami are on the transcendental level. There is no motive for material gain. In such discourses, unlimited transcendental pleasure is relished both by the audience and by the speaker, and therefore they can continue the topics for many thousands of years. Now Bhagavata-saptahas are held for seven days only, and after finishing the show, both the audience and the speaker become engaged in material activities as usual. They can do so because the speaker is not bhagavat-pradhana and the audience is not susrusatam, as explained above.

Next verse (SB1.18.16)