Srimad-Bhagavatam: Canto 7: “The Science of God”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter One

SB7.1.28-29

TEXTS 28–29

kitah pesaskrta ruddhah

kudyayam tam anusmaran

samrambha-bhaya-yogena

vindate tat-svarupatam

evam krsne bhagavati

maya-manuja isvare

vairena puta-papmanas

tam apur anucintaya

SYNONYMS

kitah—the grassworm; pesaskrta—by a bee; ruddhah—confined; kudyayam—in a hole in a wall; tam—that (bee); anusmaran—thinking of; samrambha-bhaya-yogena—through intense fear and enmity; vindate—attains; tat—of that bee; sva-rupatam—the same form; evam—thus; krsne—in Krsna; bhagavati—the Personality of Godhead; maya-manuje—who appeared by His own energy in His eternal humanlike form; isvare—the Supreme; vairena—by enmity; puta-papmanah—those purified of sins; tam—Him; apuh—attained; anucintaya—by thinking of.

TRANSLATION

A grassworm confined in a hole of a wall by a bee always thinks of the bee in fear and enmity and later becomes a bee simply because of such remembrance. Similarly, if the conditioned souls somehow or other think of Krsna, who is sac-cid-ananda-vigraha [Bs. 5.1], they will become free from their sins. Whether thinking of Him as their worshipable Lord or an enemy, because of constantly thinking of Him they will regain their spiritual bodies.

PURPORT

In Bhagavad-gita (4.10) the Lord says:

vita-raga-bhaya-krodha
man-maya mam upasritah
bahavo jnana-tapasa
puta mad-bhavam agatah

“Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me.” There are two ways of constantly thinking of Krsna—as a devotee and as an enemy. A devotee, of course, by his knowledge and tapasya, becomes free from fear and anger and becomes a pure devotee. Similarly, an enemy, although thinking of Krsna inimically, thinks of Him constantly and also becomes purified. This is confirmed elsewhere in Bhagavad-gita (9.30), where the Lord says:

api cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah

“Even if one commits the most abominable actions, if he engages in devotional service he is to be considered saintly because he is properly situated.” A devotee undoubtedly worships the Lord with rapt attention. Similarly, if an enemy (suduracarah) always thinks of Krsna, he also becomes a purified devotee. The example given here concerns the grassworm that becomes beelike because of constantly thinking of the bee that forces it to enter a hole. By always thinking of the bee in fear, the grassworm starts to become a bee. This is a practical example. Lord Krsna appears within this material world for two purposes—paritranaya sadhunam vinasaya ca duskrtam: [Bg. 4.8] to protect the devotees and annihilate the demons. The sadhus and devotees certainly think of the Lord always, but duskrtis, the demons like Kamsa and Sisupala, also think of Krsna in terms of killing Him. By thinking of Krsna, both the demons and devotees attain liberation from the clutches of material maya.

This verse uses the word maya-manuje. When Krsna, the Supreme Personality of Godhead, appears in His original spiritual potency (sambhavamy atma-mayaya [Bg. 4.6]), He is not forced to accept a form made by material nature. Therefore the Lord is addressed as isvara, the controller of maya. He is not controlled by maya. When a demon continuously thinks of Krsna because of enmity toward Him, he is certainly freed from the sinful reactions of his life. To think of Krsna in any way, in terms of His name, form, qualities, paraphernalia or anything pertaining to Him, is beneficial for everyone. Srnvatam sva-kathah krsnah punya-sravana-kirtanah [Bhag. 1.2.17]. Thinking of Krsna, hearing the holy name of Krsna or hearing the pastimes of Krsna will make one pure, and then he will become a devotee. Our Krsna consciousness movement is therefore trying to introduce the system of somehow or other letting everyone hear the holy name of Krsna and take Krsna’s prasada. Thus one will gradually become a devotee, and his life will be successful.

SB7.1.30

TEXT 30

kamad dvesad bhayat snehad

yatha bhaktyesvare manah

avesya tad-agham hitva

bahavas tad-gatim gatah

SYNONYMS

kamat—from lust; dvesat—from hatred; bhayat—from fear; snehat—from affection; yatha—as well as; bhaktya—by devotion; isvare—in the Supreme; manah—the mind; avesya—absorbing; tat—of that; agham—sin; hitva—giving up; bahavah—many; tat—of that; gatim—path of liberation; gatah—attained.

TRANSLATION

Many, many persons have attained liberation simply by thinking of Krsna with great attention and giving up sinful activities. This great attention may be due to lusty desires, inimical feelings, fear, affection or devotional service. I shall now explain how one receives Krsna’s mercy simply by concentrating one’s mind upon Him.

PURPORT

As stated in Srimad-Bhagavatam (10.33.39):

vikriditam vraja-vadhubhir idam ca visnoh
sraddhanvito ’nusrnuyad atha varnayed yah
bhaktim param bhagavati pratilabhya kamam
hrd-rogam asv apahinoty acirena dhirah

If a bona fide listener hears of Krsna’s pastimes with the gopis, which seem to be lusty affairs, the lusty desires in his heart, which constitute the heart disease of the conditioned soul, will be vanquished, and he will become a most exalted devotee of the Lord. If one who hears of the gopis’ lusty behavior with Krsna becomes free from lusty desires, certainly the gopis who approached Krsna became free from all such desires. Similarly, Sisupala and others who were very much envious of Krsna and who constantly thought of Krsna became free from envy. Nanda Maharaja and mother Yasoda were fully absorbed in Krsna consciousness because of affection. When the mind is somehow or other fully absorbed in Krsna, the material part is very soon vanquished, and the spiritual part—attraction to Krsna—becomes manifest. This indirectly confirms that if one thinks of Krsna enviously, simply because of thinking of Krsna he becomes free from all sinful reactions and thus becomes a pure devotee. Examples of this are given in the following verse.

SB7.1.31

TEXT 31

gopyah kamad bhayat kamso

dvesac caidyadayo nrpah

sambandhad vrsnayah snehad

yuyam bhaktya vayam vibho

SYNONYMS

gopyah—the gopis; kamat—out of lusty desires; bhayat—out of fear; kamsah—King Kamsa; dvesat—out of envy; caidya-adayah—Sisupala and others; nrpah—kings; sambandhat—out of kinship; vrsnayah—the Vrsnis or the Yadavas; snehat—out of affection; yuyam—you (the Pandavas); bhaktya—by devotional service; vayam—we; vibho—O great King.

TRANSLATION

My dear King Yudhisthira, the gopis by their lusty desires, Kamsa by his fear, Sisupala and other kings by envy, the Yadus by their familial relationship with Krsna, you Pandavas by your great affection for Krsna, and we, the general devotees, by our devotional service, have obtained the mercy of Krsna.

PURPORT

Different persons achieve different types of mukti—sayujya, salokya, sarupya, samipya and sarsti—according to their own intense desire, which is called bhava. Thus it is described here that the gopis, by their lusty desires, which were based upon their intense love for Krsna, became the most beloved devotees of the Lord. Although the gopis at Vrndavana expressed their lusty desires in relationship with a paramour (parakiya-rasa), they actually had no lusty desires. This is significant of spiritual advancement. Their desires appeared lusty, but actually they were not the lusty desires of the material world. Caitanya-caritamrta compares the desires of the spiritual and material world to gold and iron. Both gold and iron are metal, but there is a vast difference in their value. The lusty desires of the gopis for Krsna are compared to gold, and material lusty desires are compared to iron.

Kamsa and other enemies of Krsna merged into the existence of Brahman, but why should Krsna’s friends and devotees have the same position? Krsna’s devotees attain the association of the Lord as His constant companions, either in Vrndavana or in the Vaikuntha planets. Similarly, although Narada Muni wanders in the three worlds, he has exalted devotion for Narayana (aisvaryaman). The Vrsnis and Yadus and the father and mother of Krsna in Vrndavana all have familial relationships with Krsna; Krsna’s foster father and mother in Vrndavana, however, are more exalted than Vasudeva and Devaki.

SB7.1.32

TEXT 32

katamo ’pi na venah syat

pancanam purusam prati

tasmat kenapy upayena

manah krsne nivesayet

SYNONYMS

katamah api—anyone; na—not; venah—the atheistic King Vena; syat—would adopt; pancanam—of the five (previously mentioned); purusam—the Supreme Personality of Godhead; prati—in regard to; tasmat—therefore; kenapi—by any; upayena—means; manah—the mind; krsne—in Krsna; nivesayet—one should fix.

TRANSLATION

Somehow or other, one must consider the form of Krsna very seriously. Then, by one of the five different processes mentioned above, one can return home, back to Godhead. Atheists like King Vena, however, being unable to think of Krsna’s form in any of these five ways, cannot attain salvation. Therefore, one must somehow think of Krsna, whether in a friendly way or inimically.

PURPORT

Impersonalists and atheists always try to circumvent the form of Krsna. Great politicians and philosophers of the modern age even try to banish Krsna from Bhagavad-gita. Consequently, for them there is no salvation. But Krsna’s enemies think, “Here is Krsna, my enemy. I have to kill Him.” They think of Krsna in His actual form, and thus they attain salvation. Devotees, therefore, who constantly think of Krsna’s form, are certainly liberated. The only business of the Mayavadi atheists is to make Krsna formless, and consequently, because of this severe offense at the lotus feet of Krsna, they cannot expect salvation. Srila Visvanatha Cakravarti Thakura says in this connection: tena sisupaladi-bhinnah pratikula-bhavam didhisur yena iva narakam yatiti bhavah. Except for Sisupala, those who go against the regulative principles cannot attain salvation and are surely destined for hellish life. The regulative principle is that one must always think of Krsna, whether as a friend or enemy.

SB7.1.33

TEXT 33

matr-svasreyo vas caidyo

dantavakras ca pandava

parsada-pravarau visnor

vipra-sapat pada-cyutau

SYNONYMS

matr-svasreyah—the son of the mother’s sister (Sisupala); vah—your; caidyah—King Sisupala; dantavakrah—Dantavakra; ca—and; pandava—O Pandava; parsada-pravarau—two exalted attendants; visnoh—of Visnu; vipra—by brahmanas; sapat—because of a curse; pada—from their position in Vaikuntha; cyutau—fallen.

TRANSLATION

Narada Muni continued: O best of the Pandavas, your two cousins Sisupala and Dantavakra, the sons of your maternal aunt, were formerly associates of Lord Visnu, but because they were cursed by brahmanas, they fell from Vaikuntha to this material world.

PURPORT

Sisupala and Dantavakra were not ordinary demons, but were formerly personal associates of Lord Visnu. They apparently fell to this material world, but actually they came to assist the Supreme Personality of Godhead by nourishing His pastimes within this world.

SB7.1.34

TEXT 34

sri-yudhisthira uvaca

kidrsah kasya va sapo

hari-dasabhimarsanah

asraddheya ivabhati

harer ekantinam bhavah

SYNONYMS

sri-yudhisthirah uvaca—Maharaja Yudhisthira said; kidrsah—what kind of; kasya—whose; va—or; sapah—curse; hari-dasa—the servant of Hari; abhimarsanah—overcoming; asraddheyah—incredible; iva—as if; abhati—appears; hareh—of Hari; ekantinam—of those exclusively devoted as exalted attendants; bhavah—birth.

TRANSLATION

Maharaja Yudhisthira inquired: What kind of great curse could affect even liberated visnu-bhaktas, and what sort of person could curse even the Lord’s associates? For unflinching devotees of the Lord to fall again to this material world is impossible. I cannot believe this.

PURPORT

In Bhagavad-gita (8.16) the Lord clearly states, mam upetya tu kaunteya punar janma na vidyate: one who is purified of material contamination and returns home, back to Godhead, does not return to this material world. Elsewhere in Bhagavad-gita (4.9) Krsna says:

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so ’rjuna

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” Maharaja Yudhisthira, therefore, was surprised that a pure devotee could return to this material world. This is certainly a very important question.

SB7.1.35

TEXT 35

dehendriyasu-hinanam

vaikuntha-pura-vasinam

deha-sambandha-sambaddham

etad akhyatum arhasi

SYNONYMS

deha—of a material body; indriya—material senses; asu—life breath; hinanam—of those devoid; vaikuntha-pura—of Vaikuntha; vasinam—of the residents; deha-sambandha—in a material body; sambaddham—bondage; etat—this; akhyatum arhasi—please describe.

TRANSLATION

The bodies of the inhabitants of Vaikuntha are completely spiritual, having nothing to do with the material body, senses or life air. Therefore, kindly explain how associates of the Personality of Godhead were cursed to descend in material bodies like ordinary persons.

PURPORT

This very significant question would be difficult for an ordinary person to answer, but Narada Muni, being an authority, could answer it. Therefore Maharaja Yudhisthira inquired from him, saying, etad akhyatum arhasi: “only you can explain the reason.” From authoritative sources it can be discerned that associates of Lord Visnu who descend from Vaikuntha do not actually fall. They come with the purpose of fulfilling the desire of the Lord, and their descent to this material world is comparable to that of the Lord. The Lord comes to this material world through the agency of His internal potency, and similarly, when a devotee or associate of the Lord descends to this material world, he does so through the action of the spiritual energy. Any pastime conducted by the Supreme Personality of Godhead is an arrangement by yogamaya, not mahamaya. Therefore it is to be understood that when Jaya and Vijaya descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise it is a fact that no one falls from Vaikuntha.

Of course, a living entity who desires sayujya-mukti remains in Krsna’s Brahman effulgence, which is dependent on Krsna’s body (brahmano hi pratisthaham [Bg. 14.27]). Such an impersonalist who takes shelter of the Brahman effulgence must surely fall down. This is stated in the sastra (Bhag. 10.2.32):

ye ’nye ’ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho ’nadrta-yusmad-anghrayah

“O Lord, the intelligence of those who think themselves liberated but who have no devotion is impure. Even though they rise to the highest point of liberation by dint of severe penances and austerities, they are sure to fall down again into material existence, for they do not take shelter at Your lotus feet.” The impersonalists cannot reach the Vaikuntha planets to become associates of the Lord, and therefore, according to their desires, Krsna gives them sayujya-mukti. However, since sayujya-mukti is partial mukti, they must fall again to this material world. When it is said that the individual soul falls from Brahmaloka, this applies to the impersonalist.

From authoritative sources it is learned that Jaya and Vijaya were sent to this material world to fulfill the Lord’s desire to fight. The Lord also sometimes wants to fight, but who can fight with the Lord but a very confidential devotee of the Lord? Jaya and Vijaya descended to this world to fulfill the Lord’s desire. Therefore in each of their three births—first as Hiranyaksa and Hiranyakasipu, second as Ravana and Kumbhakarna, and third as Sisupala and Dantavakra—the Lord personally killed them. In other words, these associates of the Lord, Jaya and Vijaya, descended to the material world to serve the Lord by fulfilling His desire to fight. Otherwise, as Maharaja Yudhisthira says, asraddheya ivabhati: the statement that a servant of the Lord could fall from Vaikuntha seems unbelievable. How Jaya and Vijaya came to this material world is explained by Narada Muni as follows.

SB7.1.36

TEXT 36

sri-narada uvaca

ekada brahmanah putra

visnu-lokam yadrcchaya

sanandanadayo jagmus

caranto bhuvana-trayam

SYNONYMS

sri-naradah uvaca—Sri Narada Muni said; ekada—once upon a time; brahmanah—of Lord Brahma; putrah—the sons; visnu—of Lord Visnu; lokam—the planet; yadrcchaya—by chance; sanandana-adayah—Sanandana and the others; jagmuh—went; carantah—traveling about; bhuvana-trayam—the three worlds.

TRANSLATION

The great saint Narada said: Once upon a time when the four sons of Lord Brahma named Sanaka, Sanandana, Sanatana and Sanat-kumara were wandering throughout the three worlds, they came by chance to Visnuloka.

SB7.1.37

TEXT 37

panca-saddhayanarbhabhah

purvesam api purvajah

dig-vasasah sisun matva

dvah-sthau tan pratyasedhatam

SYNONYMS

panca-sat-dha—five or six years; ayana—approaching; arbha-abhah—like boys; purvesam—the ancients of the universe (Marici and the rest); api—even though; purva-jah—born before; dik-vasasah—being naked; sisun—children; matva—thinking; dvah-sthau—the two gate guards, Jaya and Vijaya; tan—them; pratyasedhatam—forbade.

TRANSLATION

Although these four great sages were older than Brahma’s other sons like Marici, they appeared like small naked children only five or six years old. When Jaya and Vijaya saw them trying to enter Vaikunthaloka, these two gatekeepers, thinking them ordinary children, forbade them to enter.

PURPORT

In this regard, Srila Madhvacarya says in his Tantra-sara:

dvah-sthav ity anenadhikara-sthatvam uktam

adhikara-sthitas caiva
vimuktas ca dvidha janah
visnu-loka-sthitas tesam
vara-sapadi-yoginah

adhikara-sthitam muktim
niyatam prapnuvanti ca
vimukty-anantaram tesam
vara-sapadayo nanu

dehendriyasu-yuktas ca
purvam pascan na tair yutah
apy abhimanibhis tesam
devaih svatmottamair yutah

The purport is that the personal associates of Lord Visnu in Vaikunthaloka are always liberated souls. Even if sometimes cursed or blessed, they are always liberated and never contaminated by the material modes of nature. Before their liberation to Vaikunthaloka they possessed material bodies, but once they come to Vaikuntha they no longer have them. Therefore even if the associates of Lord Visnu sometimes descend as if cursed, they are always liberated.

SB7.1.38

TEXT 38

asapan kupita evam

yuvam vasam na carhathah

rajas-tamobhyam rahite

pada-mule madhudvisah

papistham asurim yonim

balisau yatam asv atah

SYNONYMS

asapan—cursed; kupitah—being full of anger; evam—thus; yuvam—you two; vasam—residence; na—not; ca—and; arhathah—deserve; rajah-tamobhyam—from passion and ignorance; rahite—free; pada-mule—at the lotus feet; madhu-dvisah—of Visnu, the slayer of the Madhu demon; papistham—most sinful; asurim—demoniac; yonim—to a womb; balisau—O you two fools; yatam—go; asu—quickly hereafter; atah—therefore.

TRANSLATION

Thus checked by the doorkeepers Jaya and Vijaya, Sanandana and the other great sages very angrily cursed them. “You two foolish doorkeepers,” they said. “Being agitated by the material qualities of passion and ignorance, you are unfit to live at the shelter of Madhudvisa’s lotus feet, which are free from such modes. It would be better for you to go immediately to the material world and take your birth in a family of most sinful asuras.”

SB7.1.39

TEXT 39

evam saptau sva-bhavanat

patantau tau krpalubhih

proktau punar janmabhir vam

tribhir lokaya kalpatam

SYNONYMS

evam—thus; saptau—being cursed; sva-bhavanat—from their abode, Vaikuntha; patantau—falling down; tau—those two (Jaya and Vijaya); krpalubhih—by the merciful sages (Sanandana, etc.); proktau—addressed; punah—again; janmabhih—with births; vam—your; tribhih—three; lokaya—for the position; kalpatam—let it be possible.

TRANSLATION

While Jaya and Vijaya, thus cursed by the sages, were falling to the material world, they were addressed as follows by the same sages, who were very kind to them. “O doorkeepers, after three births you will be able to return to your positions in Vaikuntha, for then the duration of the curse will have ended.”

SB7.1.40

TEXT 40

jajnate tau diteh putrau

daitya-danava-vanditau

hiranyakasipur jyestho

hiranyakso ’nujas tatah

SYNONYMS

jajnate—were born; tau—the two; diteh—of Diti; putrau—the sons; daitya-danava—by all the demons; vanditau—being worshiped; hiranyakasipuh—Hiranyakasipu; jyesthah—the elder; hiranyaksah—Hiranyaksa; anujah—the younger; tatah—thereafter.

TRANSLATION

These two associates of the Lord—Jaya and Vijaya—later descended to the material world, taking birth as the two sons of Diti, Hiranyakasipu being the elder and Hiranyaksa the younger. They were very much respected by the Daityas and Danavas [demoniac species].

SB7.1.41

TEXT 41

hato hiranyakasipur

harina simha-rupina

hiranyakso dharoddhare

bibhrata saukaram vapuh

SYNONYMS

hatah—killed; hiranyakasipuh—Hiranyakasipu; harina—by Hari, Visnu; simha-rupina—in the form of a lion (Lord Narasimha); hiranyaksah—Hiranyaksa; dhara-uddhare—to lift the earth; bibhrata—assuming; saukaram—the boarlike; vapuh—form.

TRANSLATION

Appearing as Nrsimhadeva, the Supreme Personality of Godhead, Sri Hari, killed Hiranyakasipu. When the Lord delivered the planet earth, which had fallen in the Garbhodaka Ocean, Hiranyaksa tried to hinder Him, and then the Lord, as Varaha, killed Hiranyaksa.

SB7.1.42

TEXT 42

hiranyakasipuh putram

prahladam kesava-priyam

jighamsur akaron nana

yatana mrtyu-hetave

SYNONYMS

hiranyakasipuh—Hiranyakasipu; putram—son; prahladam—Prahlada Maharaja; kesava-priyam—the beloved devotee of Kesava; jighamsuh—desirous of killing; akarot—enacted; nana—various; yatanah—tortures; mrtyu—death; hetave—to cause.

TRANSLATION

Desiring to kill his son Prahlada, who was a great devotee of Lord Visnu, Hiranyakasipu tortured him in many ways.

SB7.1.43

TEXT 43

tam sarva-bhutatma-bhutam

prasantam sama-darsanam

bhagavat-tejasa sprstam

nasaknod dhantum udyamaih

SYNONYMS

tam—Him; sarva-bhuta-atma-bhutam—the soul in all entities; prasantam—peaceful and without hatred, etc.; sama-darsanam—equal to everyone; bhagavat-tejasa—with the power of the Supreme Personality of Godhead; sprstam—protected; na—not; asaknot—was able; hantum—to kill; udyamaih—by great attempts and various weapons.

TRANSLATION

The Lord, the Supersoul of all living entities, is sober, peaceful and equal to everyone. Since the great devotee Prahlada was protected by the Lord’s potency, Hiranyakasipu was unable to kill him, in spite of endeavoring to do so in various ways.

PURPORT

In this verse the word sarva-bhutatma-bhutam is very significant. Isvarah sarva-bhutanam hrd-dese ’rjuna tisthati: [Bg. 18.61] the Lord is equally situated in the core of everyone’s heart. Thus He cannot be envious of anyone or friendly to anyone; for Him everyone is the same. Although He is sometimes seen to punish someone, this is exactly like a father’s punishing his child for the child’s welfare. The Supreme Lord’s punishment is also a manifestation of the Lord’s equality. Therefore the Lord is described as prasantam sama-darsanam. Although the Lord has to execute His will properly, He is equipoised in all circumstances. He is equally disposed toward everyone.

SB7.1.44

TEXT 44

tatas tau raksasau jatau

kesinyam visravah-sutau

ravanah kumbhakarnas ca

sarva-lokopatapanau

SYNONYMS

tatah—thereafter; tau—the two doorkeepers (Jaya and Vijaya); raksasau—demons; jatau—born; kesinyam—in the womb of Kesini; visravah-sutau—the sons of Visrava; ravanah—Ravana; kumbhakarnah—Kumbhakarna; ca—and; sarva-loka—to all people; upatapanau—giving misery.

TRANSLATION

Thereafter the same Jaya and Vijaya, the two doorkeepers of Lord Visnu, took birth as Ravana and Kumbhakarna, begotten by Visrava in the womb of Kesini. They were extremely troublesome to all the people of the universe.

SB7.1.45

TEXT 45

tatrapi raghavo bhutva

nyahanac chapa-muktaye

rama-viryam srosyasi tvam

markandeya-mukhat prabho

SYNONYMS

tatra api—thereupon; raghavah—as Lord Ramacandra; bhutva—manifesting; nyahanat—killed; sapa-muktaye—for freedom from the curse; rama-viryam—the prowess of Lord Rama; srosyasi—will hear; tvam—you; markandeya-mukhat—from the lips of the sage Markandeya; prabho—O lord.

TRANSLATION

Narada Muni continued: My dear King, just to relieve Jaya and Vijaya of the brahmanas’ curse, Lord Ramacandra appeared in order to kill Ravana and Kumbhakarna. It will be better for you to hear narrations about Lord Ramacandra’s activities from Markandeya.

SB7.1.46

TEXT 46

tav atra ksatriyau jatau

matr-svasratmajau tava

adhuna sapa-nirmuktau

krsna-cakra-hatamhasau

SYNONYMS

tau—the two; atra—here, in the third birth; ksatriyauksatriyas or kings; jatau—born; matr-svasr-atma-jau—the sons of the mother’s sister; tava—your; adhuna—now; sapa-nirmuktau—freed from the curse; krsna-cakra—by the disc weapon of Krsna; hata—destroyed; amhasau—whose sins.

TRANSLATION

In their third birth, the same Jaya and Vijaya appeared in a family of ksatriyas as your cousins, the sons of your aunt. Because Lord Krsna has struck them with His disc, all their sinful reactions have been destroyed, and now they are free from the curse.

PURPORT

In their last birth, Jaya and Vijaya did not become demons or Raksasas. Instead they took birth in a very exalted ksatriya family related to Krsna’s family. They became first cousins of Lord Krsna and were practically on an equal footing with Him. By personally killing them with His own disc, Lord Krsna destroyed whatever sinful reactions were left in them because of the curse of the brahmanas. Narada Muni explained to Maharaja Yudhisthira that by entering Krsna’s body, Sisupala reentered Vaikunthaloka as the Lord’s associate. Everyone had seen this incident.

SB7.1.47

TEXT 47

vairanubandha-tivrena

dhyanenacyuta-satmatam

nitau punar hareh parsvam

jagmatur visnu-parsadau

SYNONYMS

vaira-anubandha—bond of hatred; tivrena—consisting of acute; dhyanena—by meditation; acyuta-satmatam—to the effulgence of the infallible Lord; nitau—attained; punah—again; hareh—of Hari; parsvam—the proximity; jagmatuh—they reached; visnu-parsadau—the gatekeeper associates of Visnu.

TRANSLATION

These two associates of Lord Visnu—Jaya and Vijaya—maintained a feeling of enmity for a very long time. Because of always thinking of Krsna in this way, they regained the shelter of the Lord, having returned home, back to Godhead.

PURPORT

Whatever their position, certainly Jaya and Vijaya always thought of Krsna. Therefore at the end of the mausala-lila, these two associates of the Lord returned to Krsna. There is no difference between Krsna’s body and Narayana’s body. Therefore although they visibly entered the body of Krsna, they actually reentered Vaikunthaloka as the doorkeepers of Lord Visnu. Through Lord Krsna’s body, they returned to Vaikuntha, although they seemed to have attained sayujya-mukti in Krsna’s body.

SB7.1.48

TEXT 48

sri-yudhisthira uvaca

vidveso dayite putre

katham asin mahatmani

bruhi me bhagavan yena

prahladasyacyutatmata

SYNONYMS

sri-yudhisthirah uvaca—Maharaja Yudhisthira said; vidvesah—hatred; dayite—for his own beloved; putre—son; katham—how; asit—there was; maha-atmani—the great soul, Prahlada; bruhi—please tell; me—unto me; bhagavan—O exalted sage; yena—by which; prahladasya—of Prahlada Maharaja; acyuta—to Acyuta; atmata—great attachment.

TRANSLATION

Maharaja Yudhisthira inquired: O my lord, Narada Muni, why was there such enmity between Hiranyakasipu and his beloved son Prahlada Maharaja? How did Prahlada Maharaja become such a great devotee of Lord Krsna? Kindly explain this to me.

PURPORT

All the devotees of Lord Krsna are called acyutatma because they follow in the footsteps of Prahlada Maharaja. Acyuta refers to the infallible Lord Visnu, whose heart is always infallible. Because the devotees are attached to the infallible, they are called acyutatma.

Thus end the Bhaktivedanta purports of the Seventh Canto, First Chapter, of the Srimad-Bhagavatam, entitled “The Supreme Lord Is Equal to Everyone.”

Next chapter (SB 7.2)