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

Chapter Six

Conversation Between Narada and Vyasadeva

SB1.6.1

TEXT 1

suta uvaca

evam nisamya bhagavan

devarser janma karma ca

bhuyah papraccha tam brahman

vyasah satyavati-sutah

SYNONYMS

sutah uvaca—Suta said; evam—thus; nisamya—hearing; bhagavan—the powerful incarnation of God; devarseh—of the great sage among the gods; janma—birth; karma—work; ca—and; bhuyah—again; papraccha—asked; tam—him; brahman—O brahmanas; vyasah—Vyasadeva; satyavati-sutah—the son of Satyavati.

TRANSLATION

Suta said: O brahmanas, thus hearing all about Sri Narada’s birth and activities, Vyasadeva, the incarnation of God and son of Satyavati, inquired as follows.

PURPORT

Vyasadeva was further inquisitive to know about the perfection of Naradaji, and therefore he wanted to know about him more and more. In this chapter Naradaji will describe how he was able to have a brief audience with the Lord while he was absorbed in the transcendental thought of separation from the Lord and when it was very painful for him.

SB1.6.2

TEXT 2

vyasa uvaca

bhiksubhir vipravasite

vijnanadestrbhis tava

vartamano vayasy adye

tatah kim akarod bhavan

SYNONYMS

vyasah uvaca—Sri Vyasadeva said; bhiksubhih—by the great mendicants; vipravasite—having departed for other places; vijnana—scientific knowledge in transcendence; adestrbhih—those who had instructed; tava—of your; vartamanah—present; vayasi—of the duration of life; adye—before the beginning of; tatah—after that; kim—what; akarot—did; bhavan—your good self.

TRANSLATION

Sri Vyasadeva said: What did you [Narada] do after the departure of the great sages who had instructed you in scientific transcendental knowledge before the beginning of your present birth?

PURPORT

Vyasadeva himself was the disciple of Naradaji, and therefore it was natural to be anxious to hear what Narada did after initiation from the spiritual masters. He wanted to follow in Narada’s footsteps in order to attain to the same perfect stage of life. This desire to inquire from the spiritual master is an essential factor to the progressive path. This process is technically known as sad-dharma-prccha.

SB1.6.3

TEXT 3

svayambhuva kaya vrttya

vartitam te param vayah

katham cedam udasraksih

kale prapte kalevaram

SYNONYMS

svayambhuva—O son of Brahma; kaya—under what condition; vrttya—occupation; vartitam—was spent; te—you; param—after the initiation; vayah—duration of life; katham—how; ca—and; idam—this; udasraksih—did you quit; kale—in due course; prapte—having attained; kalevaram—body.

TRANSLATION

O son of Brahma, how did you pass your life after initiation, and how did you attain this body, having quit your old one in due course?

PURPORT

Sri Narada Muni in his previous life was just an ordinary maidservant’s son, so how he became so perfectly transformed into the spiritual body of eternal life, bliss and knowledge is certainly important. Sri Vyasadeva desired him to disclose the facts for everyone’s satisfaction.

SB1.6.4

TEXT 4

prak-kalpa-visayam etam

smrtim te muni-sattama

na hy esa vyavadhat kala

esa sarva-nirakrtih

SYNONYMS

prak—prior; kalpa—the duration of Brahma’s day; visayam—subject matter; etam—all these; smrtim—remembrance; te—your; muni-sattama—O great sage; na—not; hi—certainly; esah—all these; vyavadhat—made any difference; kalah—course of time; esah—all these; sarva—all; nirakrtih—annihilation.

TRANSLATION

O great sage, time annihilates everything in due course, so how is it that this subject matter, which happened prior to this day of Brahma, is still fresh in your memory, undisturbed by time?

PURPORT

As spirit is not annihilated even after the annihilation of the material body, so also spiritual consciousness is not annihilated. Sri Narada developed this spiritual consciousness even when he had his material body in the previous kalpa. Consciousness of the material body means spiritual consciousness expressed through the medium of a material body. This consciousness is inferior, destructible and perverted. But superconsciousness of the supramind in the spiritual plane is as good as the spirit soul and is never annihilated.

SB1.6.5

TEXT 5

narada uvaca

bhiksubhir vipravasite

vijnanadestrbhir mama

vartamano vayasy adye

tata etad akarasam

SYNONYMS

naradah uvaca—Sri Narada said; bhiksubhih—by the great sages; vipravasite—having departed for other places; vijnana—scientific spiritual knowledge; adestrbhih—those who imparted unto me; mama—mine; vartamanah—present; vayasi adye—before this life; tatah—thereafter; etat—this much; akarasam—performed.

TRANSLATION

Sri Narada said: The great sages, who had imparted scientific knowledge of transcendence to me, departed for other places, and I had to pass my life in this way.

PURPORT

In his previous life, when Naradaji was impregnated with spiritual knowledge by the grace of the great sages, there was a tangible change in his life, although he was only a boy of five years. That is an important symptom visible after initiation by the bona fide spiritual master. Actual association of devotees brings about a quick change in life for spiritual realization. How it so acted upon the previous life of Sri Narada Muni is described by and by in this chapter.

SB1.6.6

TEXT 6

ekatmaja me janani

yosin mudha ca kinkari

mayy atmaje ’nanya-gatau

cakre snehanubandhanam

SYNONYMS

eka-atmaja—having only one son; me—my; janani—mother; yosit—woman by class; mudha—foolish; ca—and; kinkari—maidservant; mayi—unto me; atmaje—being her offspring; ananya-gatau—one who has no alternative for protection; cakre—did it; sneha-anubandhanam—tied by affectionate bondage.

TRANSLATION

I was the only son of my mother, who was not only a simple woman but a maidservant as well. Since I was her only offspring, she had no other alternative for protection: she bound me with the tie of affection.

SB1.6.7

TEXT 7

sasvatantra na kalpasid

yoga-ksemam mamecchati

isasya hi vase loko

yosa darumayi yatha

SYNONYMS

sa—she; asvatantra—was dependent; na—not; kalpa—able; asit—was; yoga-ksemam—maintenance; mama—my; icchati—although desirous; isasya—of providence; hi—for; vase—under the control of; lokah—everyone; yosa—doll; daru-mayi—made of wood; yatha—as much as.

TRANSLATION

She wanted to look after my maintenance properly, but because she was not independent, she was not able to do anything for me. The world is under the full control of the Supreme Lord; therefore everyone is like a wooden doll in the hands of a puppet master.

SB1.6.8

TEXT 8

aham ca tad-brahma-kule

usivams tad-upeksaya

dig-desa-kalavyutpanno

balakah panca-hayanah

SYNONYMS

aham—I; ca—also; tat—that; brahma-kule—in the school of the brahmanas; usivan—lived; tat—her; upeksaya—being dependent on; dik-desa—direction and country; kala—time; avyutpannah—having no experience; balakah—a mere child; panca—five; hayanah—years old.

TRANSLATION

When I was a mere child of five years, I lived in a brahmana school. I was dependent on my mother’s affection and had no experience of different lands.

SB1.6.9

TEXT 9

ekada nirgatam gehad

duhantim nisi gam pathi

sarpo ’dasat pada sprstah

krpanam kala-coditah

SYNONYMS

ekada—once upon a time; nirgatam—having gone away; gehat—from home; duhantim—for milking; nisi—at night; gam—the cow; pathi—on the path; sarpah—snake; adasat—bitten; pada—on the leg; sprstah—thus struck; krpanam—the poor woman; kala-coditah—influenced by supreme time.

TRANSLATION

Once upon a time, my poor mother, when going out one night to milk a cow, was bitten on the leg by a serpent, influenced by supreme time.

PURPORT

That is the way of dragging a sincere soul nearer to God. The poor boy was being looked after only by his affectionate mother, and yet the mother was taken from the world by the supreme will in order to put him completely at the mercy of the Lord.

SB1.6.10

TEXT 10

tada tad aham isasya

bhaktanam sam abhipsatah

anugraham manyamanah

pratistham disam uttaram

SYNONYMS

tada—at that time; tat—that; aham—I; isasya—of the Lord; bhaktanam—of the devotees; sam—mercy; abhipsatah—desiring; anugraham—special benediction; manyamanah—thinking in that way; pratistham—departed; disam uttaram—in the northern direction.

TRANSLATION

I took this as the special mercy of the Lord, who always desires benediction for His devotees, and so thinking, I started for the north.

PURPORT

Confidential devotees of the Lord see in every step a benedictory direction of the Lord. What is considered to be an odd or difficult moment in the mundane sense is accepted as special mercy of the Lord. Mundane prosperity is a kind of material fever, and by the grace of the Lord the temperature of this material fever is gradually diminished, and spiritual health is obtained step by step. Mundane people misunderstand it.

SB1.6.11

TEXT 11

sphitan janapadams tatra

pura-grama-vrajakaran

kheta-kharvata-vatis ca

vanany upavanani ca

SYNONYMS

sphitan—very flourishing; jana-padan—metropolises; tatra—there; pura—towns; grama—villages; vraja—big farms; akaran—mineral fields (mines); kheta—agricultural lands; kharvata—valleys; vatih—flower gardens; ca—and; vanani—forests; upavanani—nursery gardens; ca—and.

TRANSLATION

After my departure, I passed through many flourishing metropolises, towns, villages, animal farms, mines, agricultural lands, valleys, flower gardens, nursery gardens and natural forests.

PURPORT

Man’s activities in agriculture, mining, farming, industries, gardening, etc., were all on the same scale as they are now, even previous to the present creation, and the same activities will remain as they are, even in the next creation. After many hundreds of millions of years, one creation is started by the law of nature, and the history of the universe repeats itself practically in the same way. The mundane wranglers waste time with archaeological excavations without searching into the vital necessities of life. After getting an impetus in spiritual life, Sri Narada Muni, even though a mere child, did not waste time for a single moment with economic development, although he passed towns and villages, mines and industries. He continually went on to progressive spiritual emancipation. Srimad-Bhagavatam is the repetition of history which happened some hundreds of millions of years ago. As it is said herein, only the most important factors of history are picked up to be recorded in this transcendental literature.

SB1.6.12

TEXT 12

citra-dhatu-vicitradrin

ibha-bhagna-bhuja-druman

jalasayan chiva-jalan

nalinih sura-sevitah

citra-svanaih patra-rathair

vibhramad bhramara-sriyah

SYNONYMS

citra-dhatu—valuable minerals like gold, silver and copper; vicitra—full of variegatedness; adrin—hills and mountains; ibha-bhagna—broken by the giant elephants; bhuja—branches; druman—trees; jalasayan siva—health-giving; jalan—reservoirs of water; nalinih—lotus flowers; sura-sevitah—aspired to by the denizens of heaven; citra-svanaih—pleasing to the heart; patra-rathaih—by the birds; vibhramat—bewildering; bhramara-sriyah—decorated by drones.

TRANSLATION

I passed through hills and mountains full of reservoirs of various minerals like gold, silver and copper, and through tracts of land with reservoirs of water filled with beautiful lotus flowers, fit for the denizens of heaven, decorated with bewildered bees and singing birds.

SB1.6.13

TEXT 13

nala-venu-saras-tanba-

kusa-kicaka-gahvaram

eka evatiyato ’ham

adraksam vipinam mahat

ghoram pratibhayakaram

vyaloluka-sivajiram

SYNONYMS

nala—pipes; venu—bamboo; sarah—pens; tanba—full of; kusa—sharp grass; kicaka—weeds; gahvaram—caves; ekah—alone; eva—only; atiyatah—difficult to go through; aham—I; adraksam—visited; vipinam—deep forests; mahat—great; ghoram—fearful; pratibhaya-akaram—dangerously; vyala—snakes; uluka—owls; siva—jackals; ajiram—playgrounds.

TRANSLATION

I then passed alone through many forests of rushes, bamboo, reeds, sharp grass, weeds and caves, which were very difficult to go through alone. I visited deep, dark and dangerously fearful forests, which were the play yards of snakes, owls and jackals.

PURPORT

It is the duty of a mendicant (parivrajakacarya) to experience all varieties of God’s creation by traveling alone through all forests, hills, towns, villages, etc., to gain faith in God and strength of mind as well as to enlighten the inhabitants with the message of God. A sannyasi is duty-bound to take all these risks without fear, and the most typical sannyasi of the present age is Lord Caitanya, who traveled in the same manner through the central Indian jungles, enlightening even the tigers, bears, snakes, deer, elephants and many other jungle animals. In this age of Kali, sannyasa is forbidden for ordinary men. One who changes his dress to make propaganda is a different man from the original ideal sannyasi. One should, however, take the vow to stop social intercourse completely and devote life exclusively to the service of the Lord. The change of dress is only a formality. Lord Caitanya did not accept the name of a sannyasi, and in this age of Kali the so-called sannyasis should not change their former names, following in the footsteps of Lord Caitanya. In this age, devotional service of hearing and repeating the holy glories of the Lord is strongly recommended, and one who takes the vow of renunciation of family life need not imitate the parivrajakacarya like Narada or Lord Caitanya, but may sit down at some holy place and devote his whole time and energy to hear and repeatedly chant the holy scriptures left by the great acaryas like the six Gosvamis of Vrndavana.

SB1.6.14

TEXT 14

parisrantendriyatmaham

trt-parito bubhuksitah

snatva pitva hrade nadya

upasprsto gata-sramah

SYNONYMS

parisranta—being tired; indriya—bodily; atma—mentally; aham—I; trt-paritah—being thirsty; bubhuksitah—and hungry; snatva—taking a bath; pitva—and drinking water also; hrade—in the lake; nadyah—of a river; upasprstah—being in contact with; gata—got relief from; sramah—tiredness.

TRANSLATION

Thus traveling, I felt tired, both bodily and mentally, and I was both thirsty and hungry. So I took a bath in a river lake and also drank water. By contacting water, I got relief from my exhaustion.

PURPORT

A traveling mendicant can meet the needs of body, namely thirst and hunger, by the gifts of nature without being a beggar at the doors of the householders. The mendicant therefore does not go to the house of a householder to beg but to enlighten him spiritually.

SB1.6.15

TEXT 15

tasmin nirmanuje ’ranye

pippalopastha asritah

atmanatmanam atmastham

yatha-srutam acintayam

SYNONYMS

tasmin—in that; nirmanuje—without human habitation; aranye—in the forest; pippala—banyan tree; upasthe—sitting under it; asritah—taking shelter of; atmana—by intelligence; atmanam—the Supersoul; atma-stham—situated within myself; yatha-srutam—as I had heard it from the liberated souls; acintayam—thought over.

TRANSLATION

After that, under the shadow of a banyan tree in an uninhabited forest I began to meditate upon the Supersoul situated within, using my intelligence, as I had learned from liberated souls.

PURPORT

One should not meditate according to one’s personal whims. One should know perfectly well from the authoritative sources of scriptures through the transparent medium of a bona fide spiritual master and by proper use of one’s trained intelligence for meditating upon the Supersoul dwelling within every living being. This consciousness is firmly developed by a devotee who has rendered loving service unto the Lord by carrying out the orders of the spiritual master. Sri Naradaji contacted bona fide spiritual masters, served them sincerely and got enlightenment rightly. Thus he began to meditate.

SB1.6.16

TEXT 16

dhyayatas caranambhojam

bhava-nirjita-cetasa

autkanthyasru-kalaksasya

hrdy asin me sanair harih

SYNONYMS

dhyayatah—thus meditating upon; carana-ambhojam—the lotus feet of the localized Personality of Godhead; bhava-nirjita—mind transformed in transcendental love for the Lord; cetasa—all mental activities (thinking, feeling and willing); autkanthya—eagerness; asru-kala—tears rolled down; aksasya—of the eyes; hrdi—within my heart; asit—appeared; me—my; sanaih—without delay; harih—the Personality of Godhead.

TRANSLATION

As soon as I began to meditate upon the lotus feet of the Personality of Godhead with my mind transformed in transcendental love, tears rolled down my eyes, and without delay the Personality of Godhead Sri Krsna appeared on the lotus of my heart.

PURPORT

The word bhava is significant here. This bhava stage is attained after one has transcendental affection for the Lord. The first initial stage is called sraddha, or a liking for the Supreme Lord, and in order to increase that liking one has to associate with pure devotees of the Lord. The third stage is to practice the prescribed rules and regulations of devotional service. This will dissipate all sorts of misgivings and remove all personal deficiencies that hamper progress in devotional service.

When all misgivings and personal deficiencies are removed, there is a standard faith in transcendental matter, and the taste for it increases in greater proportion. This stage leads to attraction, and after this there is bhava, or the prior stage of unalloyed love for God. All the above different stages are but different stages of development of transcendental love. Being so surcharged with transcendental love, there comes a strong feeling of separation which leads to eight different kinds of ecstasies. Tears from the eyes of a devotee is an automatic reaction, and because Sri Narada Muni in his previous birth attained that stage very quickly after his departure from home, it was quite possible for him to perceive the actual presence of the Lord, which he tangibly experienced by his developed spiritual senses without material tinge.

SB1.6.17

TEXT 17

prematibhara-nirbhinna-

pulakango ’tinirvrtah

ananda-samplave lino

napasyam ubhayam mune

SYNONYMS

prema—love; atibhara—excessive; nirbhinna—especially distinguished; pulaka—feelings of happiness; angah—different bodily parts; ati-nirvrtah—being fully overwhelmed; ananda—ecstasy; samplave—in the ocean of; linah—absorbed in; na—not; apasyam—could see; ubhayam—both; mune—O Vyasadeva.

TRANSLATION

O Vyasadeva, at that time, being exceedingly overpowered by feelings of happiness, every part of my body became separately enlivened. Being absorbed in an ocean of ecstasy, I could not see both myself and the Lord.

PURPORT

Spiritual feelings of happiness and intense ecstasies have no mundane comparison. Therefore it is very difficult to give expression to such feelings. We can just have a glimpse of such ecstasy in the words of Sri Narada Muni. Each and every part of the body or senses has its particular function. After seeing the Lord, all the senses become fully awakened to render service unto the Lord because in the liberated state the senses are fully efficient in serving the Lord. As such, in that transcendental ecstasy it so happened that the senses became separately enlivened to serve the Lord. This being so, Narada Muni lost himself in seeing both himself and the Lord simultaneously.

SB1.6.18

TEXT 18

rupam bhagavato yat tan

manah-kantam sucapaham

apasyan sahasottasthe

vaiklavyad durmana iva

SYNONYMS

rupam—form; bhagavatah—of the Personality of Godhead; yat—as it is; tat—that; manah—of the mind; kantam—as it desires; suca-apaham—vanishing all disparity; apasyan—without seeing; sahasa—all of a sudden; uttasthe—got up; vaiklavyat—being perturbed; durmanah—having lost the desirable; iva—as it were.

TRANSLATION

The transcendental form of the Lord, as it is, satisfies the mind’s desire and at once erases all mental incongruities. Upon losing that form, I suddenly got up, being perturbed, as is usual when one loses that which is desirable.

PURPORT

That the Lord is not formless is experienced by Narada Muni. But His form is completely different from all forms of our material experience. For the whole duration of our life we go see different forms in the material world, but none of them is just apt to satisfy the mind, nor can any one of them vanish all perturbance of the mind. These are the special features of the transcendental form of the Lord, and one who has once seen that form is not satisfied with anything else; no form in the material world can any longer satisfy the seer. That the Lord is formless or impersonal means that He has nothing like a material form and is not like any material personality.

As spiritual beings, having eternal relations with that transcendental form of the Lord, we are, life after life, searching after that form of the Lord, and we are not satisfied by any other form of material appeasement. Narada Muni got a glimpse of this, but having not seen it again he became perturbed and stood up all of a sudden to search it out. What we desire life after life was obtained by Narada Muni, and losing sight of Him again was certainly a great shock for him.

SB1.6.19

TEXT 19

didrksus tad aham bhuyah

pranidhaya mano hrdi

viksamano ’pi napasyam

avitrpta ivaturah

SYNONYMS

didrksuh—desiring to see; tat—that; aham—I; bhuyah—again; pranidhaya—having concentrated the mind; manah—mind; hrdi—upon the heart; viksamanah—waiting to see; api—in spite of; na—never; apasyam—saw Him; avitrptah—without being satisfied; iva—like; aturah—aggrieved.

TRANSLATION

I desired to see again that transcendental form of the Lord, but despite my attempts to concentrate upon the heart with eagerness to view the form again, I could not see Him any more, and thus dissatisfied, I was very much aggrieved.

PURPORT

There is no mechanical process to see the form of the Lord. It completely depends on the causeless mercy of the Lord. We cannot demand the Lord to be present before our vision, just as we cannot demand the sun to rise whenever we like. The sun rises out of his own accord; so also the Lord is pleased to be present out of His causeless mercy. One should simply await the opportune moment and go on discharging his prescribed duty in devotional service of the Lord. Narada Muni thought that the Lord could be seen again by the same mechanical process which was successful in the first attempt, but in spite of his utmost endeavor he could not make the second attempt successful. The Lord is completely independent of all obligations. He can simply be bound up by the tie of unalloyed devotion. Nor is He visible or perceivable by our material senses. When He pleases, being satisfied with the sincere attempt of devotional service depending completely on the mercy of the Lord, then He may be seen out of His own accord.

SB1.6.20

TEXT 20

evam yatantam vijane

mam ahagocaro giram

gambhira-slaksnaya vaca

sucah prasamayann iva

SYNONYMS

evam—thus; yatantam—one who is engaged in attempting; vijane—in that lonely place; mam—unto me; aha—said; agocarah—beyond the range of physical sound; giram—utterances; gambhira—grave; slaksnaya—pleasing to hear; vaca—words; sucah—grief; prasamayan—mitigating; iva—like.

TRANSLATION

Seeing my attempts in that lonely place, the Personality of Godhead, who is transcendental to all mundane description, spoke to me with gravity and pleasing words, just to mitigate my grief.

PURPORT

In the Vedas it is said that God is beyond the approach of mundane words and intelligence. And yet by His causeless mercy one can have suitable senses to hear Him or to speak to Him. This is the Lord’s inconceivable energy. One upon whom His mercy is bestowed can hear Him. The Lord was much pleased with Narada Muni, and therefore the necessary strength was invested in him so that he could hear the Lord. It is not, however, possible for others to perceive directly the touch of the Lord during the probationary stage of regulative devotional service. It was a special gift for Narada. When he heard the pleasing words of the Lord, the feelings of separation were to some extent mitigated. A devotee in love with God feels always the pangs of separation and is therefore always enwrapped in transcendental ecstasy.

SB1.6.21

TEXT 21

hantasmin janmani bhavan

ma mam drastum iharhati

avipakva-kasayanam

durdarso ’ham kuyoginam

SYNONYMS

hanta—O Narada; asmin—this; janmani—duration of life; bhavan—yourself; ma—not; mam—Me; drastum—to see; iha—here; arhati—deserve; avipakva—immature; kasayanam—material dirt; durdarsah—difficult to be seen; aham—I; kuyoginam—incomplete in service.

TRANSLATION

O Narada [the Lord spoke], I regret that during this lifetime you will not be able to see Me anymore. Those who are incomplete in service and who are not completely free from all material taints can hardly see Me.

PURPORT

The Personality of Godhead is described in the Bhagavad-gita as the most pure, the Supreme and the Absolute Truth. There is no trace of a tinge of materiality in His person, and thus one who has the slightest tinge of material affection cannot approach Him. The beginning of devotional service starts from the point when one is freed from at least two forms of material modes, namely the mode of passion and the mode of ignorance. The result is exhibited by the signs of being freed from kama (lust) and lobha (covetousness). That is to say, one must be freed from the desires for sense satisfaction and avarice for sense gratification. The balanced mode of nature is goodness. And to be completely freed from all material tinges is to become free from the mode of goodness also. To search the audience of God in a lonely forest is considered to be in the mode of goodness. One can go out into the forest to attain spiritual perfection, but that does not mean that one can see the Lord personally there. One must be completely freed from all material attachment and be situated on the plane of transcendence, which alone will help the devotee get in personal touch with the Personality of Godhead. The best method is that one should live at a place where the transcendental form of the Lord is worshiped. The temple of the Lord is a transcendental place, whereas the forest is a materially good habitation. A neophyte devotee is always recommended to worship the Deity of the Lord (arcana) rather than go into the forest to search out the Lord. Devotional service begins from the process of arcana, which is better than going out in the forest. In his present life, which is completely freed from all material hankerings, Sri Narada Muni does not go into the forest, although he can turn every place into Vaikuntha by his presence only. He travels from one planet to another to convert men, gods, Kinnaras, Gandharvas, rsis, munis and all others to become devotees of the Lord. By his activities he has engaged many devotees like Prahlada Maharaja, Dhruva Maharaja and many others in the transcendental service of the Lord. A pure devotee of the Lord, therefore, follows in the footsteps of the great devotees like Narada and Prahlada and engages his whole time in glorifying the Lord by the process of kirtana. Such a preaching process is transcendental to all material qualities.

Next verse (SB1.6.22)