Śrīmad-Bhāgavatam: Canto 1: “Creation”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter Eighteen
Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy
SB1.18.1
TEXT 1
sūta uvāca
yo vai drauṇy-astra-vipluṣṭo
na mātur udare mṛtaḥ
anugrahād bhagavataḥ
kṛṣṇasyādbhuta-karmaṇaḥ
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī said; yaḥ—one who; vai—certainly; drauṇi-astra—by the weapon of the son of Droṇa; vipluṣṭaḥ—burned by; na—never; mātuḥ—of the mother; udare—in the womb; mṛtaḥ—met his death; anugrahāt—by the mercy; bhagavataḥ—of the Personality of Godhead; kṛṣṇasya—Kṛṣṇa; adbhuta-karmaṇaḥ—who acts wonderfully.
TRANSLATION
Śrī Sūta Gosvāmī said: Due to the mercy of the Personality of Godhead, Śrī Kṛṣṇa, who acts wonderfully, Mahārāja Parīkṣit, though struck by the weapon of the son of Droṇa in his mother’s womb, could not be burned.
PURPORT
The sages of Naimiṣāraṇya became struck with wonder after hearing about the wonderful administration of Mahārāja Parīkṣit, especially in reference to his punishing the personality of Kali and making him completely unable to do any harm within the kingdom. Sūta Gosvāmī was equally anxious to describe Mahārāja Parīkṣit’s wonderful birth and death, and this verse is stated by Sūta Gosvāmī to increase the interest of the sages of Naimiṣāraṇya.
SB1.18.2 TEXT 2 brahma-kopotthitād yas tu takṣakāt prāṇa-viplavāt na sammumohorubhayād bhagavaty arpitāśayaḥ SYNONYMS brahma-kopa—fury of a brāhmaṇa; utthitāt—caused by; yaḥ—what was; tu—but; takṣakāt—by the snake-bird; prāṇa-viplavāt—from dissolution of life; na—never; sammumoha—was overwhelmed; uru-bhayāt—great fear; bhagavati—unto the Personality of Godhead; arpita—surrendered; āśayaḥ—consciousness.
TRANSLATION Furthermore, Mahārāja Parīkṣit 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 brāhmaṇa boy. PURPORT A self-surrendered devotee of the Lord is called nārāyaṇa-parāyaṇa. 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 Nārāyaṇa is essential. The nārāyaṇa-parāyaṇa practices this constantly. Mahārāja Parīkṣit was such a pure devotee. He was wrongfully cursed by an inexperienced son of a brāhmaṇa, who was under the influence of Kali, and Mahārāja Parīkṣit took this to be sent by Nārāyaṇa. He knew that Nārāyaṇa (Lord Kṛṣṇa) 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 Mahārāja Parīkṣit 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 utsṛjya sarvataḥ saṅgaṁ vijñātājita-saṁsthitiḥ vaiyāsaker jahau śiṣyo gaṅgāyāṁ svaṁ kalevaram SYNONYMS utsṛjya—after leaving aside; sarvataḥ—all around; saṅgam—association; vijñāta—being understood; ajita—one who is never conquered (the Personality of Godhead); saṁsthitiḥ—actual position; vaiyāsakeḥ—unto the son of Vyāsa; jahau—gave up; śiṣyaḥ—as a disciple; gaṅgāyām—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 Vyāsa [Śukadeva Gosvāmī], 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, Śrī Kṛṣṇa, 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 dhāma, or place, eternal Goloka Vṛndāvana, but there are many scholars who interpret this abode in different ways. But by the grace of a spiritual master like Śukadeva Gosvāmī, 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 dhāma, or abode. Knowing the transcendental position of the Lord and the transcendental method by which one can approach that transcendental dhāma, 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-gītā, it is stated, paraṁ dṛṣṭvā 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-gītā 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 Śukadeva Gosvāmī, 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 Kṛṣṇa, Mahārāja Parīkṣit was able to receive the mercy of such a personality as Śukadeva Gosvāmī, 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 Śukadeva Gosvāmī.
SB1.18.4 TEXT 4 nottamaśloka-vārtānāṁ juṣatāṁ tat-kathāmṛtam syāt sambhramo ’nta-kāle ’pi smaratāṁ tat-padāmbujam SYNONYMS na—never; uttama-śloka—the Personality of Godhead, of whom the Vedic hymns sing; vārtānām—of those who live on them; juṣatām—of those who are engaged in; tat—His; kathā-amṛtam—transcendental topics about Him; syāt—it so happens; sambhramaḥ—misconception; anta—at the end; kāle—in time; api—also; smaratām—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 Śukadeva Gosvāmī 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 Mahārāja Parīkṣit.
SB1.18.5 TEXT 5 tāvat kalir na prabhavet praviṣṭo ’pīha sarvataḥ yāvad īśo mahān urvyām ābhimanyava eka-rāṭ SYNONYMS tāvat—so long; kaliḥ—the personality of Kali; na—cannot; prabhavet—flourish; praviṣṭaḥ—entered in; api—even though; iha—here; sarvataḥ—everywhere; yāvat—as long as; īśaḥ—the lord; mahān—great; urvyām—powerful; ābhimanyavaḥ—the son of Abhimanyu; eka-rāṭ—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 Mahārāja Parīkṣit. 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 Mahārāja Parīkṣit 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 bhagavān utsasarja gām tadaivehānuvṛtto ’sāv adharma-prabhavaḥ kaliḥ SYNONYMS yasmin—on that; ahani—very day; yarhi eva—in the very moment; bhagavān—the Personality of Godhead; utsasarja—left aside; gām—the earth; tadā—at that time; eva—certainly; iha—in this world; anuvṛttaḥ—followed; asau—he; adharma—irreligion; prabhavaḥ—accelerating; kaliḥ—the personality of quarrel.
TRANSLATION The very day and moment the Personality of Godhead, Lord Śrī Kṛṣṇa, 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-gītā or Śrīmad-Bhāgavatam, 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 nānudveṣṭi kaliṁ samrāṭ sāraṅga iva sāra-bhuk kuśalāny āśu siddhyanti netarāṇi kṛtāni yat SYNONYMS na—never; anudveṣṭi—envious; kalim—unto the personality of Kali; samrāṭ—the Emperor; sāram-ga—realist, like the bees; iva—like; sāra-bhuk—one who accepts the substance; kuśalāni—auspicious objects; āśu—immediately; siddhyanti—become successful; na—never; itarāṇi—which are inauspicious; kṛtāni—being performed; yat—as much as.
TRANSLATION Mahārāja Parīkṣit 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. Mahārāja Parīkṣit, 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 Śrīmad-Bhāgavatam 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 Mahārāja Parīkṣit 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 Kṛṣṇa’s activities, one can get rid of all the disadvantages of the age of Kali. In the beginning of the Śrīmad-Bhāgavatam it is also said that by the recitation of Śrīmad-Bhāgavatam, the Supreme Lord becomes at once arrested within one’s heart. These are some of the great advantages of the age of Kali, and Mahārāja Parīkṣit took all the advantages and did not think any ill of the age of Kali, true to his Vaiṣṇavite cult.
SB1.18.8 TEXT 8 kiṁ nu bāleṣu śūreṇa kalinā dhīra-bhīruṇā apramattaḥ pramatteṣu yo vṛko nṛṣu vartate SYNONYMS kim—what; nu—may be; bāleṣu—among the less intelligent persons; śūreṇa—by the powerful; kalinā—by the personality of Kali; dhīra—self-controlled; bhīruṇā—by one who is afraid of; apramattaḥ—one who is careful; pramatteṣu—among the careless; yaḥ—one who; vṛkaḥ—tiger; nṛṣu—among men; vartate—exists.
TRANSLATION Mahārāja Parīkṣit 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 Mahārāja Parīkṣit, i.e., propagation of the devotional service of the Lord to the common man.
SB1.18.9 TEXT 9 upavarṇitam etad vaḥ puṇyaṁ pārīkṣitaṁ mayā vāsudeva-kathopetam ākhyānaṁ yad apṛcchata SYNONYMS upavarṇitam—almost everything described; etat—all these; vaḥ—unto you; puṇyam—pious; pārīkṣitam—about Mahārāja Parīkṣit; mayā—by me; vāsudeva—of Lord Kṛṣṇa; kathā—narrations; upetam—in connection with; ākhyānam—statements; yat—what; apṛcchata—you asked from me.
TRANSLATION O sages, as you did ask me, now I have described almost everything regarding the narrations about Lord Kṛṣṇa in connection with the history of the pious Mahārāja Parīkṣit. PURPORT Śrīmad-Bhāgavatam 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 Kṛṣṇa’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 yā yāḥ kathā bhagavataḥ kathanīyoru-karmaṇaḥ guṇa-karmāśrayāḥ pumbhiḥ saṁsevyās tā bubhūṣubhiḥ SYNONYMS yāḥ—whatever; yāḥ—and whatsoever; kathāḥ—topics; bhagavataḥ—about the Personality of Godhead; kathanīya—were to be spoken by me; uru-karmaṇaḥ—of Him who acts wonderfully; guṇa—transcendental qualities; karma—uncommon deeds; āśrayāḥ—involving; pumbhiḥ—by persons; saṁsevyāḥ—ought to be heard; tāḥ—all of them; bubhūṣubhiḥ—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 Śrī Kṛṣṇa 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-gītā. Such transcendental, glorified activities of Lord Śrī Kṛṣṇa 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 ṛṣaya ūcuḥ sūta jīva samāḥ saumya śāśvatīr viśadaṁ yaśaḥ yas tvaṁ śaṁsasi kṛṣṇasya martyānām amṛtaṁ hi naḥ SYNONYMS ṛṣayaḥ ūcuḥ—the good sages said; sūta—O Sūta Gosvāmī; jīva—we wish you life for; samāḥ—many years; saumya—grave; śāśvatīḥ—eternal; viśadam—particularly; yaśaḥ—in fame; yaḥ tvam—because you; śaṁsasi—speaking nicely; kṛṣṇasya—of Lord Śrī Kṛṣṇa; martyānām—of those who die; amṛtam—eternity of life; hi—certainly; naḥ—our.
TRANSLATION The good sages said: O grave Sūta Gosvāmī! May you live many years and have eternal fame, for you are speaking very nicely about the activities of Lord Kṛṣṇa, 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-gītā (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-gītā, 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-gītā and Śrīmad-Bhāgavatam, 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 karmaṇy asminn anāśvāse dhūma-dhūmrātmanāṁ bhavān āpāyayati govinda- pāda-padmāsavaṁ madhu SYNONYMS karmaṇi—performance of; asmin—in this; anāśvāse—without certainty; dhūma—smoke; dhūmra-ātmanām—tinged body and mind; bhavān—your good self; āpāyayati—very much pleasing; govinda—the Personality of Godhead; pāda—feet; padma-āsavam—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 Naimiṣāraṇya was certainly full of smoke and doubts because of so many flaws. The first flaw is that there is an acute scarcity of expert brāhmaṇas 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 brāhmaṇas 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. Sūta Gosvāmī 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 Naimiṣāraṇya were practically sufferers from the smoke of a sacrificial fire and were doubtful about the result, but by hearing from a realized person like Sūta Gosvāmī, they were fully satisfied. In the Brahma-vaivarta Purāṇa, Viṣṇu tells Śiva 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 tulayāma lavenāpi na svargaṁ nāpunar-bhavam bhagavat-saṅgi-saṅgasya martyānāṁ kim utāśiṣaḥ SYNONYMS tulayāma—to be balanced with; lavena—by a moment; api—even; na—never; svargam—heavenly planets; na—nor; apunaḥ-bhavam—liberation from matter; bhagavat-saṅgi—devotee of the Lord; saṅgasya—of the association; martyānām—those who are meant for death; kim—what is there; uta—to speak of; āśiṣaḥ—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. Sūta Gosvāmī was a pure devotee of the Lord, and therefore his association with the ṛṣis in Naimiṣāraṇya is unique. In the material world, association with gross materialists is veritably condemned. The materialist is called yoṣit-saṅgī, 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 bhāgavata-saṅgī, 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 nāma tṛpyed rasavit kathāyāṁ mahattamaikānta-parāyaṇasya nāntaṁ guṇānām aguṇasya jagmur yogeśvarā ye bhava-pādma-mukhyāḥ SYNONYMS kaḥ—who is he; nāma—specifically; tṛpyet—get full satisfaction; rasa-vit—expert in relishing mellow nectar; kathāyām—in the topics of; mahat-tama—the greatest amongst the living beings; ekānta—exclusively; parāyaṇasya—of one who is the shelter of; na—never; antam—end; guṇānām—of attributes; aguṇasya—of the Transcendence; jagmuḥ—could ascertain; yoga-īśvarāḥ—the lords of mystic power; ye—all they; bhava—Lord Śiva; pādma—Lord Brahmā; mukhyāḥ—heads.
TRANSLATION The Personality of Godhead, Lord Kṛṣṇa [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 Śiva and Lord Brahmā. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him? PURPORT Lord Śiva and Lord Brahmā are two chiefs of the demigods. They are full of mystic powers. For example, Lord Śiva drank an ocean of poison of which one drop was sufficient to kill an ordinary living being. Similarly, Brahmā could create many powerful demigods, including Lord Śiva. So they are īśvaras, or lords of the universe. But they are not the supreme powerful. The supreme powerful is Govinda, Lord Kṛṣṇa. He is the Transcendence, and His transcendental attributes cannot be measured even by such powerful īśvaras as Śiva and Brahmā. Therefore Lord Kṛṣṇa is the exclusive shelter of the greatest of all living beings. Brahmā 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 Kṛṣṇa? 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 Purāṇa:
ramante yogino ’nante “The mystics derive unlimited transcendental pleasures from the Absolute Truth, and therefore the Supreme Absolute Truth, the Personality of Godhead, is also known as Rāma.”
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. Sūta Gosvāmī desired to continue the topics of Lord Kṛṣṇa before the sages of Naimiṣāraṇya, 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 bhavān vai bhagavat-pradhāno mahattamaikānta-parāyaṇasya harer udāraṁ caritaṁ viśuddhaṁ śuśrūṣatāṁ no vitanotu vidvan SYNONYMS tat—therefore; naḥ—of us; bhavān—your good self; vai—certainly; bhagavat—in relation with the Personality of Godhead; pradhānaḥ—chiefly; mahat-tama—the greatest of all greats; ekānta—exclusively; parāyaṇasya—of the shelter; hareḥ—of the Lord; udāram—impartial; caritam—activities; viśuddham—transcendental; śuśrūṣatām—those who are receptive; naḥ—ourselves; vitanotu—kindly describe; vidvan—O learned one.
TRANSLATION O Sūta Gosvāmī, 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 Kṛṣṇa, 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 Bhāgavata-saptāha for the sake of family maintenance, and the materially disposed audience hears such discourses of Bhāgavata-saptāha for some material benefit, namely religiosity, wealth, gratification of the senses, or liberation. Such Bhāgavatam discourses are not purified from the contamination of the material qualities. But the discourses between the saints of Naimiṣāraṇya and Śrī Sūta Gosvāmī 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 Bhāgavata-saptāhas 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-pradhāna and the audience is not śuśrūṣatām, as explained above.
THIS WEB PAGE URL: http://causelessmercy.com/SB1.18.htm
satyānanda-cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate