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sri-raja uvaca—Maharaja Pariksit said; samah—equal; priyah—beloved; suhrt—friend; brahman—O brahmana (Sukadeva); bhutanam—toward all living entities; bhagavan—the Supreme Lord, Visnu; svayam—Himself; indrasya—of Indra; arthe—for the benefit; katham—how; daityan—the demons; avadhit—killed; visamah—partial; yatha—as if.

King Pariksit inquired: My dear brahmana, the Supreme Personality of Godhead, Visnu, being everyone’s well-wisher, is equal and extremely dear to everyone. How, then, did He become partial like a common man for the sake of Indra and thus kill Indra’s enemies? How can a person equal to everyone be partial to some and inimical toward others?

na hy asyarthah sura-ganaih

In Bhagavad-gita (9.29) the Lord says, samo ’ham sarva-bhutesu na me dvesyo ’sti na priyah: “I am equal to everyone. No one is dear to Me, nor is anyone My enemy.” In the previous canto, however, it has been observed that the Lord sided with Indra by killing the demons on his account (hata-putra ditih sakra-parsni-grahena visnuna). Therefore, the Lord was clearly partial to Indra, although He is the Supersoul in everyone’s heart. The soul is extremely dear to everyone, and similarly the Supersoul is also dear to everyone. Thus there cannot be any faulty action on the part of the Supersoul. The Lord is always kind to all living entities, irrespective of form and situation, yet He took the side of Indra just like an ordinary friend. This was the subject of Pariksit Maharaja’s inquiry. As a devotee of Lord Krsna, he knew very well that Krsna cannot be partial to anyone, but when he saw that Krsna acted as the enemy of the demons, he was somewhat doubtful. Therefore he posed this question to Sukadeva Gosvami for a clear answer.

A devotee cannot accept that Lord Visnu has material qualifications. Maharaja Pariksit knew perfectly well that Lord Visnu, being transcendental, has nothing to do with material qualities, but to confirm his conviction he wanted to hear from the authority Sukadeva Gosvami. Srila Visvanatha Cakravarti Thakura says, samasya katham vaisamyam: since the Lord is equally disposed toward everyone, how can He be partial? Priyasya katham asuresu prity-abhavah. The Lord, being the Supersoul, is extremely dear to everyone. Why, then, should the Lord display unsympathetic behavior toward the asuras? How is this impartial? Suhrdas ca katham tesv asauhardam. Since the Lord says that He is suhrdam sarva-bhutanam, the well-wisher of all living entities, how could He act with partiality by killing demons? These questions arose in the heart of Pariksit Maharaja, and therefore he inquired from Sukadeva Gosvami.

SB7.1.2

TEXT 2

saksan nihsreyasatmanah

naivasurebhyo vidveso

nodvegas cagunasya hi

na—not; hi—certainly; asya—His; arthah—benefit, interest; sura-ganaih—with the demigods; saksat—personally; nihsreyasa—of the highest bliss; atmanah—whose nature; na—not; eva—certainly; asurebhyah—for the demons; vidvesah—envy; na—not; udvegah—fear; ca—and; agunasya—who possesses no material qualities; hi—certainly.

Lord Visnu Himself, the Supreme Personality of Godhead, is the reservoir of all pleasure. Therefore, what benefit would He derive from siding with the demigods? What interest would He fulfill in this way? Since the Lord is transcendental, why should He fear the asuras, and how could He be envious of them?

We should always remember the distinction between spiritual and material. That which is material is infected by material qualities, but these qualities cannot touch that which is spiritual, or transcendental. Krsna is absolute, whether He is in the material world or spiritual world. When we see partiality in Krsna, this vision is due to His external energy. Otherwise how could His enemies attain salvation after being killed by Him? Everyone who deals with the Supreme Personality of Godhead gradually acquires the qualities of the Lord. The more one advances in spiritual consciousness, the less he is affected by the duality of material qualities. The Supreme Lord, therefore, must certainly be freed from these qualities. His enmity and friendship are external features presented by the material energy. He is always transcendental. He is absolute, whether He kills or bestows His favor.

Envy and friendship arise in one who is imperfect. We fear our enemies because in the material world we are always in need of help. The Lord, however, does not need anyone’s help, for He is atmarama. The Lord says in Bhagavad-gita (9.26):

patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
asnami prayatatmanah

“If a devotee offers Me with devotion a little leaf, a flower, fruit or water, I shall accept it.” Why does the Lord say this? Is He dependent on the offering of the devotee? He is not actually dependent, but He likes to be dependent upon His devotee. This is His mercy. Similarly, He does not fear the asuras. Thus there is no question of partiality in the Supreme Personality of Godhead.

samsayah sumahan jatas

tad bhavams chettum arhati

iti—thus; nah—our; su-maha-bhaga—O glorious one; narayana-gunan—the qualities of Narayana; prati—toward; samsayah—doubt; su-mahan—very great; jatah—born; tat—that; bhavan—Your Lordship; chettum arhati—please dispel.

O greatly fortunate and learned brahmana, whether Narayana is partial or impartial has become a subject of great doubt. Kindly dispel my doubt with positive evidence that Narayana is always neutral and equal to everyone.

bhagavad-bhakti-vardhanam

Since Lord Narayana is absolute, His transcendental qualities are described as one. Thus His punishments and His offerings of favor are both of the same value. Essentially, His inimical actions are not displays of enmity toward His so-called enemies, but in the material field one thinks that Krsna is favorable to devotees and unfavorable to nondevotees. When Krsna finally instructs in Bhagavad-gita, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66], this is meant not only for Arjuna but for every living entity within this universe.

SB7.1.4-5

TEXTS 4–5

sri-rsir uvaca

sadhu prstam maharaja

hares caritam adbhutam

yad bhagavata-mahatmyam

giyate paramam punyam

rsibhir naradadibhih

natva krsnaya munaye

kathayisye hareh katham

sri-rsih uvaca—the sage Sri Sukadeva Gosvami said; sadhu—excellent; prstam—inquiry; maha-raja—O great King; hareh—of the Supreme Lord, Hari; caritam—activities; adbhutam—wonderful; yat—from which; bhagavata—of the Lord’s devotee (Prahlada); mahatmyam—the glories; bhagavat-bhakti—devotion to the Lord; vardhanam—increasing; giyate—is sung; paramam—foremost; punyam—pious; rsibhih—by the sages; narada-adibhih—headed by Sri Narada Muni; natva—after offering obeisances; krsnaya—to Krsna Dvaipayana Vyasa; munaye—the great sage; kathayisye—I shall narrate; hareh—of Hari; katham—the topics.

The great sage Sukadeva Gosvami said: My dear King, you have put before me an excellent question. Discourses concerning the activities of the Lord, in which the glories of His devotees are also found, are extremely pleasing to devotees. Such wonderful topics always counteract the miseries of the materialistic way of life. Therefore great sages like Narada always speak upon Srimad-Bhagavatam because it gives one the facility to hear and chant about the wonderful activities of the Lord. Let me offer my respectful obeisances unto Srila Vyasadeva and then begin describing topics concerning the activities of Lord Hari.

In this verse Sukadeva Gosvami offers his respectful obeisances krsnaya munaye, which means to Krsna Dvaipayana Vyasa. One must first offer one’s respectful obeisances to one’s spiritual master. Sukadeva Gosvami’s spiritual master is his father, Vyasadeva, and therefore he first offers his respectful obeisances to Krsna Dvaipayana Vyasa and then begins describing topics of Lord Hari.

Whenever there is an opportunity to hear about the transcendental activities of the Lord, we must take it. Sri Caitanya Mahaprabhu recommends, kirtaniyah sada harih: [Cc. adi 17.31] one should always engage in krsna-katha by chanting and talking about Krsna and hearing about Him. That is the only occupation of a Krsna conscious person.

SB7.1.6

TEXT 6

nirguno ’pi hy ajo ’vyakto

bhagavan prakrteh parah

sva-maya-gunam avisya

badhya-badhakatam gatah

nirgunah—without material qualities; api—although; hi—certainly; ajah—unborn; avyaktah—unmanifest; bhagavan—the Supreme Lord; prakrteh—to material nature; parah—transcendental; sva-maya—of His own energy; gunam—material qualities; avisya—entering; badhya—obligation; badhakatam—the condition of being obliged; gatah—accepts.

The Supreme Personality of Godhead, Visnu, is always transcendental to material qualities, and therefore He is called nirguna, or without qualities. Because He is unborn, He does not have a material body to be subjected to attachment and hatred. Although the Lord is always above material existence, through His spiritual potency He appeared and acted like an ordinary human being, accepting duties and obligations, apparently like a conditioned soul.

So-called attachment, detachment and obligations pertain to the material nature, which is an emanation from the Supreme Personality of Godhead, but whenever the Lord descends and acts in this material world, He does so in His spiritual position. Although His activities materially appear different, spiritually they are absolute and nondifferent. Thus it is an imposition upon the Supreme Lord to say that He is envious of anyone or friendly to anyone.

In Bhagavad-gita (9.11) the Lord clearly says, avajananti mam mudha manusim tanum asritam: “Fools deride Me when I descend in a human form.” Krsna appears on this earth or within this universe without any change in His spiritual body or spiritual qualities. Indeed, He is never influenced by the material qualities. He is always free from such qualities, but He appears to act under material influence. This understanding is aropita, or an imposition. Therefore Krsna says, janma karma ca me divyam: [Bg. 4.9] whatever He does, being always transcendental, has nothing to do with material qualities. Evam yo vetti tattvatah: only devotees can understand the truth of how He acts. The fact is that Krsna is never partial to anyone. He is always equal to everyone, but because of imperfect vision, influenced by material qualities, one imposes material qualities upon Krsna, and when one does so he becomes a mu-dha, a fool. When one can properly understand the truth, one becomes devoted and nirguna, free from material qualities. Simply by understanding the activities of Krsna one can become transcendental, and as soon as one is transcendental he is fit to be transferred to the transcendental world. Tyaktva deham punar janma naiti mam eti so ’rjuna: [Bg. 4.9] one who understands the activities of the Lord in truth is transferred to the spiritual world after he gives up his material body.

SB7.1.7

TEXT 7

sattvam rajas tama iti

prakrter natmano gunah

na tesam yugapad rajan

hrasa ullasa eva va

sattvam—the mode of goodness; rajah—the mode of passion; tamah—the mode of ignorance; iti—thus; prakrteh—of material nature; na—not; atmanah—of the spirit soul; gunah—qualities; na—not; tesam—of them; yugapat—simultaneously; rajan—O King; hrasah—diminution; ullasah—prominence; eva—certainly; va—or.

My dear King Pariksit, the material qualities—sattva-guna, rajo-guna and tamo-guna—all belong to the material world and do not even touch the Supreme Personality of Godhead. These three gunas cannot act by increasing or decreasing simultaneously.

The original position of the Supreme Personality of Godhead is one of equality. There is no question of His being influenced by sattva-guna, rujo-guna or tamo-guna, for these material qualities cannot touch the Supreme Lord. The Lord is therefore called the supreme isvara. Isvarah paramah krsnah: [Bs. 5.1] He is the supreme controller. He controls the material qualities (daivi hy esa guna-mayi mama maya). Mayadhyaksena prakrtih suyate: [Bg. 9.10] material nature (prakrti) works under His order. How, then, can He be under the qualities of prakrti? Krsna is never influenced by the material qualities. Therefore there is no question of partiality in the Supreme Personality of Godhead.

SB7.1.8

TEXT 8

jaya-kale tu sattvasya

devarsin rajaso ’suran

tamaso yaksa-raksamsi

tat-kalanuguno ’bhajat

jaya-kale—in the time of prominence; tu—indeed; sattvasya—of goodness; deva—the demigods; rsin—and the sages; rajasah—of passion; asuran—the demons; tamasah—of ignorance; yaksa-raksamsi—the Yaksas and Raksasas; tat-kala-anugunah—according to the particular time; abhajat—fostered.

When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme Lord. Similarly, when the mode of passion is prominent the demons flourish, and when ignorance is prominent the Yaksas and Raksasas flourish. The Supreme Personality of Godhead is present in everyone’s heart, fostering the reactions of sattva-guna, rajo-guna and tamo-guna.

The Supreme Personality of Godhead is not partial to anyone. The conditioned soul is under the influence of the various modes of material nature, and behind material nature is the Supreme Personality of Godhead; but one’s victory and loss under the influence of sattva-guna, rajo-guna and tamo-guna are reactions of these modes, not of the Supreme Lord’s partiality. Srila Jiva Gosvami, in the Bhagavata-sandarbha, has clearly said:

sattvadayo na santise
yatra ca prakrta gunah
sa suddhah sarva-suddhebhyah
puman adhyah prasidatu

hladini sandhini samvit
tvayy eka sarva-samsthitau
hlada-tapa-kari misra
tvayi no guna-varjite

According to this statement of the Bhagavata-sandarbha, the Supreme Lord, being always transcendental to the material qualities, is never affected by the influence of these qualities. This same characteristic is also present in the living being, but because he is conditioned by material nature, even the pleasure potency of the Lord is manifested in the conditioned soul as troublesome. In the material world the pleasure enjoyed by the conditioned soul is followed by many painful conditions. For instance, we have seen that in the two great wars, which were conducted by the rajo-guna and tamo-guna, both parties were actually ruined. The German people declared war against the English to ruin them, but the result was that both parties were ruined. Although the Allies were apparently victorious, at least on paper, actually neither of them were victorious. Therefore it should be concluded that the Supreme Personality of Godhead is not partial to anyone. Everyone works under the influence of various modes of material nature, and when the various modes are prominent, the demigods or demons appear victorious under the influence of these modes.

Everyone enjoys the fruits of his qualitative activities. This is also confirmed in Bhagavad-gita (14.11–13):

sarva-dvaresu dehe ’smin
prakasa upajayate
jnanam yada tada vidyad
vivrddham sattvam ity uta

lobhah pravrttir arambhah
karmanam asamah sprha
rajasy etani jayante
vivrddhe bharatarsabha

aprakaso ’pravrttis ca
pramado moha eva ca
tamasy etani jayante
vivrddhe kuru-nandana

“The manifestations of the modes of goodness can be experienced when all the gates of the body are illumined by knowledge.

“O chief of the Bharatas, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.

“O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested.”

The Supreme Personality of Godhead, who is present in everyone’s heart, simply gives the results of the increase in the various qualities, but He is impartial. He supervises victory and loss, but He does not take part in them.

The various modes of material nature do not work all at once. The interactions of these modes are exactly like seasonal changes. Sometimes there is an increment of rajo-guna, sometimes of tamo-guna and sometimes sattva-guna. Generally the demigods are surcharged with sattva-guna, and therefore when the demons and the demigods fight, the demigods are victorious because of the prominence of their sattva-guna qualities. However, this is not the partiality of the Supreme Lord.

SB7.1.9

TEXT 9

jyotir-adir ivabhati

sanghatan na vivicyate

vidanty atmanam atma-stham

mathitva kavayo ’ntatah

jyotih—fire; adih—and other elements; iva—just as; abhati—appear; sanghatat—from the bodies of demigods and others; na—not; vivicyate—are distinguished; vidanti—perceive; atmanam—the Supersoul; atma-stham—situated in the heart; mathitva—by discerning; kavayah—expert thinkers; antatah—within.

The all-pervading Personality of Godhead exists within the heart of every living being, and an expert thinker can perceive how He is present there to a large or small extent. Just as one can understand the supply of fire in wood, the water in a waterpot, or the sky within a pot, one can understand whether a living entity is a demon or a demigod by understanding that living entity’s devotional performances. A thoughtful man can understand how much a person is favored by the Supreme Lord by seeing his actions.

yada sisrksuh pura atmanah paro

In Bhagavad-gita (10.41) the Lord says:

yad yad vibhutimat sattvam
srimad urjitam eva va
tat tad evavagaccha tvam
mama tejo-’msa-sambhavam

“Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor.” We have the practical experience of seeing that one person is able to do very wonderful things whereas another cannot do those same things and cannot even do things that require only a little common sense. Therefore, how much a devotee has been favored by the Supreme Personality of Godhead can be tested by the activities the devotee has performed. In Bhagavad-gita (10.10) the Lord also says:

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

[Bg. 10.10]

“To those who are constantly devoted and who worship Me with love, I give the understanding by which they can come to Me.” This is very practical. A teacher instructs the student if the student is capable of taking more and more instructions. Otherwise, in spite of being instructed by the teacher, the student cannot make strides in his understanding. This has nothing to do with partiality. When Krsna says tesam satata-yuktanam bhajatam priti-purvakam/ dadami buddhi-yogam tam [Bg. 10.10], this indicates that Krsna is prepared to give bhakti-yoga to everyone, but one must be capable of receiving it. That is the secret. Thus when a person exhibits wonderful devotional activities, a thoughtful man understands that Krsna has been more favorable to this devotee.

This is not difficult to understand, but envious persons do not accept that Krsna has bestowed His favor upon a particular devotee in accordance with his advanced position. Such foolish persons become envious and try to minimize an advanced devotee’s activities. That is not Vaisnavism. A Vaisnava should appreciate the service rendered to the Lord by other Vaisnavas. Therefore a Vaisnava is described in Srimad-Bhagavatam as nirmatsara. Vaisnavas are never envious of other Vaisnavas or of anyone else, and therefore they are called nirmatsaranam satam.

As Bhagavad-gita informs us, one can understand how one is saturated with sattva-guna, rajo-guna or tamo-guna. In the examples given herewith, fire represents the mode of goodness. One can understand the constitution of a container for wood, petrol or other inflammable substances by the quantity of the fire. Similarly, water represents rajo-guna, the mode of passion. A small skin and the vast Atlantic Ocean both contain water, and by seeing the quantity of water in a container one can understand the size of the container. The sky represents the mode of ignorance. The sky is present in a small earthen pot and also in outer space. Thus by proper judgment one can see who is a devata, or demigod, and who is an asura, Yaksa or Raksasa according to the quantities of sattva-guna, rajo-guna and tamo-guna. One cannot judge whether a person is a devata, an asura or a Raksasa by seeing him, but a sane man can understand this by the activities such a person performs. A general description is given in the Padma Purana: visnu-bhaktah smrto daiva asuras tad-viparyayah. A devotee of Lord Visnu is a demigod, whereas an asura or Yaksa is just the opposite. An asura is not a devotee of Lord Visnu; instead, for his sense gratification he is a devotee of the demigods, bhutas, pretas and so on. Thus one can judge who is a devata, who is a Raksasa and who is an asura by how they conduct their activities.

The word atmanam in this verse means paramatmanam. The Paramatma, or Supersoul, is situated in the core of everyone’s heart (antatah). This is confirmed in Bhagavad-gita (18.61). Isvarah sarva-bhutanam hrd-dese ’rjuna tisthati. The isvara, the Supreme Personality of Godhead, being situated in everyone’s heart, gives directions to everyone in terms of one’s capabilities in taking the instructions. The instructions of Bhagavad-gita are open to everyone, but some people understand them properly, whereas others understand them so improperly that they cannot even believe in the existence of Krsna, although reading Krsna’s book. Although the Gita says sri-bhagavan uvaca, indicating that Krsna spoke, they cannot understand Krsna. This is due to their misfortune or incapability, which is caused by rajo-guna and tamo-guna, the modes of passion and ignorance. It is because of these modes that they cannot even understand Krsna, whereas an advanced devotee like Arjuna understands Him and glorifies Him, saying, param brahma param dhama pavitram paramam bhavan: [Bg. 10.12] “You are the Supreme Brahman, the supreme abode and purifier.” Krsna is open to everyone, but one needs the capability to understand Him.

By external features one cannot understand who is favored by Krsna and who is not. According to one’s attitude, Krsna becomes one’s direct adviser, or Krsna becomes unknown. This is not Krsna’s partiality; it is His response to one’s ability to understand Him. According to one’s receptiveness—whether one be a devata, asura, Yaksa or Raksasa—Krsna’s quality is proportionately exhibited. This proportionate exhibition of Krsna’s power is misunderstood by less intelligent men to be Krsna’s partiality, but actually it is no such thing. Krsna is equal to everyone, and according to one’s ability to receive the favor of Krsna, one advances in Krsna consciousness. Srila Visvanatha Cakravarti Thakura gives a practical example in this connection. In the sky there are many luminaries. At night, even in darkness, the moon is extremely brilliant and can be directly perceived. The sun is also extremely brilliant. When covered by clouds, however, these luminaries are not distinctly visible. Similarly, the more one advances in sattva-guna, the more his brilliance is exhibited by devotional service, but the more one is covered by rajo-guna and tamo-guna, the less visible his brilliance, for he is covered by these qualities. The visibility of one’s qualities does not depend on the partiality of the Supreme Personality of Godhead; it is due to various coverings in different proportions. Thus one can understand how far he has advanced in terms of sattva-guna and how much he is covered by rajo-guna and tamo-guna.

SB7.1.10

TEXT 10

rajah srjaty esa prthak sva-mayaya

sattvam vicitrasu riramsur isvarah

sayisyamanas tama irayaty asau

yada—when; sisrksuh—desiring to create; purah—material bodies; atmanah—for the living entities; parah—the Supreme Personality of Godhead; rajah—the mode of passion; srjati—manifests; esah—He; prthak—separately, predominantly; sva-mayaya—by His own creative energy; sattvam—the mode of goodness; vicitrasu—in various types of bodies; riramsuh—desiring to act; isvarah—the Personality of Godhead; sayisyamanah—being about to conclude; tamah—the mode of ignorance; irayati—causes to rise; asau—that Supreme.

When the Supreme Personality of Godhead creates different types of bodies, offering a particular body to each living entity according to his character and fruitive actions, the Lord revives all the qualities of material nature—sattva-guna, rajo-guna and tamo-guna. Then, as the Supersoul, He enters each body and influences the qualities of creation, maintenance and annihilation, using sattva-guna for maintenance, rajo-guna for creation and tamo-guna for annihilation.

Although material nature is conducted by the three qualities—sattva-guna, rajo-guna and tamo-guna—nature is not independent. As the Lord says in Bhagavad-gita (9.10):

mayadhyaksena prakrtih
suyate sa-caracaram
hetunanena kaunteya
jagad viparivartate

“This material nature is working under My direction, O son of Kunti, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.” The different changes in the material world take place as actions and reactions of the three gunas, but above the three gunas is their director, the Supreme Personality of Godhead. In the various types of bodies given to the living entities by material nature (yantrarudhani mayaya), either sattva-guna, rajo-guna or tamo-guna is prominent. The body is produced by material nature according to the direction of the Supreme Personality of Godhead. Therefore it is said here, yada sisrksuh pura atmanah parah, indicating that the body is certainly created by the Lord. Karmana daiva-netrena: according to the karma of the living entity, a body is prepared under the Supreme Lord’s supervision. Whether the body is of sattva-guna, rajo-guna or tamo-guna, everything is done by the direction of the Supreme Lord through the agency of the external energy (prthak sva-mayaya). In this way, in different types of bodies, the Lord (isvara) gives directions as Paramatma, and again, to destroy the body, He employs the tamo-guna. This is the way the living entities receive different types of bodies.

SB7.1.11

TEXT 11

kalam carantam srjatisa asrayam

pradhana-pumbhyam nara-deva satya-krt

kalam—time; carantam—moving; srjati—creates; isah—the Supreme Personality of Godhead; asrayam—shelter; pradhana—for the material energy; pumbhyam—and the living entity; nara-deva—O ruler of men; satya—true; krt—creator.

O great King, the Supreme Personality of Godhead, the controller of the material and spiritual energies, who is certainly the creator of the entire cosmos, creates the time factor to allow the material energy and the living entity to act within the limits of time. Thus the Supreme Personality is never under the time factor nor under the material energy.