A Summary of the Srimad Bhagavata Mahapuranam ( 04/04/2013. )

Skandham-6. Chapter-2. Slokam-11. na nishkrtair uditair brahma-vadibhis tatha  visuddhyaty  aghavan  vratadibhih yatha  harer  nama-padair  udahrtais tad  uttamasloka-gunopalambhakam. na  =  not; nishkrtaih  =  by the processes of atonement; uditaih  =  prescribed; brahma-vadibhih  =  by learned scholars such as Manu; tatha  =  to that extent; visuddhyati  =  becomes purified; agha-van  =  a sinful man; vrata-adibhih  =  by observing the vows and regulative principles; yatha  =  as; hareh  =  of Lord Hari; nama-padaih  =  by the syllables of the holy name; udahrtaih  =  chanted; tat  =  that; uttamasloka  =  of the Supreme Personality of Godhead; guna  =  of the transcendental qualities; upalambhakam  =  reminding one. By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari. Although ritualistic atonement may free one fr

Skandham-6. Chapter-2. Slokam- 9 & 10. (9). stenah   sura-po   mitra-dhrug   brahma-ha   guru-talpa-gah, stri-raja-pitr-go-hanta  ye  ca  patakinopare. stenah  =  one who steals; sura-pah  =  a drunkard; mitra-dhruk  =  one who turns against a friend or relative; brahma-ha  =  one who kills a brāhmaṇa; guru-talpa-gah  =  one who indulges in sex with the wife of his teacher or guru; stri  =  women;  raja  =  king;  pitr  =  father; go  =  of cows; hanta  =  the killer; ye  =  those who; ca  =  also; patakinah  =  committed sinful activities; apare  =  many others; (10). sarve  sam  apy  aghavatam  idam  eva  sunishkrtam, nama-vyaharanam  vishnor  yatas  tad-vishaya  matih. sarvesam  =  of all of them; api  =  although; agha-vatam  =  persons who have committed many sins; idam  =  this; eva  =  certainly; su-nishkrtam  =  perfect atonement; nama-vyaharanam  =  chanting of the holy name; vishnuh  =  o

Skandham-6. Chapter-2. Slokam-8.   etenaiva  hy  aghonosya  krtam   syad   agha-nishkrtam,   yada   narayanayeti   jagada   catur-aksharam.   etena  =  by this (chanting);  eva  =  indeed;  hi  =  certainly;  aghonah  =  who possesses sinful reactions;  asya  =  of this (Ajāmila);  krtam  =  performed;  syat  =  is;  agha  =  of sins;  nishkrtam  =  complete atonement;  yada  =  when;  narayana  =  O Narayana (the name of his son);  aya  =  please come;  iti  =  thus;  jagada  =  he chanted;  catuh-aksharam  =  the four syllables (na-ra-ya-na).    The Vishnudutas continued: Even previously, while eating and at other times, this Ajamila would call his son, saying, “My dear Narayana, please come here.” Although calling the name of his son, he nevertheless uttered the four syllables na-ra-ya-na. Simply by chanting the name of Narayana in this way, he sufficiently atoned for the

Skandham-6. Chapter-2. Slokam-7. ayam   hi   krta-nirveso   janma-koty-amhasam  api, yad   vyajahara   vivaso    nama   svasty-ayanam   hareh. ayam  =  this person (Ajamila); hi  =  indeed; krta-nirvesah  =  has undergone all kinds of atonement; janma  =  of births; koti  =  of millions; amhasam  =  for the sinful activities; api  =  even; yat  =  because; vyajahara  =  he has chanted; vivasah  =  in a helpless condition; nama  =  the holy name; svasti-ayanam  =  the means of liberation; hareh  =  of the Supreme Personality of Godhead. Ajamila has already atoned for all his sinful actions. Indeed, he has atoned not only for sins performed in one life but for those performed in millions of lives, for in a helpless condition he chanted the holy name of Narayana. Even though he did not chant purely, he chanted without offense, and therefore he is now pure and eligible for liberation. The Yamadutas had considered only the exte

Skandham-6. Chapter-2. Slokam-s: ( 5 & 6 ) (5) yasyanke  sira  adhaya   lokah   svapiti   nirvrtah, svayam   dharmam   adharmam   va   na   hi   veda   yatha   pasuh. (6) sa  katham   nyarpitatmanam    krta-maitram   acetanam, visrambhamiyo   bhutanam   saghmno   dogdhum   arhati. yasya  =  of whom;  anke  =  on the lap;  sirah  =  the head;  adhaya  =  placing;  lokah  =  the general mass of people;  svapiti  =  sleep;  nirvrtah  =  in peace;  svayam  =  personally;  dharmam  =  religious principles or the goal of life;  adharmam  =  irreligious principles;  va  =  or;  na  =  not;  hi  =  indeed;  veda  =  know;  yatha  =  exactly like;  pasuh  =  an animal;  sa  =  such a person; katham  =  how;  nyarpita-atmanam  =  unto the living entity who has fully surrendered; krta-maitram  =  endowed with good faith and friendship;  aceta

Skandham-6. Chapter-2. Slokam-4. ( The mass of people follow the example of a leader in society and imitate his behavior. They accept as evidence whatever the leader accepts. ) yad  yad   acarati-sreyan  itaras  tat  tad  ihate, sa  yat  pramanam  kurute  lokas  tad  anuvartate. yat yat  =  whatever; acarati  =  executes; sreyan  =  a first-class man with full knowledge of religious principles; itarah  =  the subordinate man; tat tat =  that; ihate  =  performs; sah  =  he (the great man); yat  =  whatever; pramanam  =  as evidence or as the right thing; kurute  =  accepts; lokah  =  he general public; tat  =  that; anuvartate  =  follows. Although Ajamila was not punishable, the Yamadutas were insisting on taking him away to Yamaraja for punishment. This was adharma, contrary to religious principles. The Vishnudutas feared that if such irreligious acts were allowed, the management of human society would be spoiled. In mode

Skandham-6. Chapter-2. Slokam-3 prajanam   pitaro   ye   ca   sastarah   sadhavah   samah, yadi   syat   teshu   vaishamyam    kam   yanti   saranam   prajah. prajanam  =  of the citizens;  pitarah  =  protectors, guardians (kings or government servants); ye  =  they who; ca =  and; sastarah  =  give instructions concerning law and order; sadhavah  =  endowed with all good qualities; samah  =  equal to everyone; yadi  =  if; syat  =  there is; teshu  =  among them; vaishamyam  =  —partiality; kam  =  what; yanti  =  will go to; saranam  =  shelter; prajah  =  the citizens. A king or governmental official should be so well qualified that he acts as a father, maintainer and protector of the citizens because of affection and love. He should give the citizens good advice and instructions according to the standard scriptures and should be equal to everyone. Yamaraja does this, for he is the supreme master of justice, and so do thos

Skandham-6. Chapter-2. Slokam-1 & 2. (1). sri-badarayanir uvaca evam  te  bhagavad-duta  yamadutabhibhasitam, upadharyatha  tan  rajan   pratyahur naya-kovidah. sri-badarayanih   uvaca  =  Suka  Maharishi, the son of  Vyasa Maharishi said; evam  =  thus; te  =  they; bhagavat-dutah  =  the servants of Lord Vishnu; yamaduta  =  by the servants of Yamaraja; abhibhasitam  =  what was spoken; upadharya  =  hearing; atha  =  then; tan  =  unto them; rajan  =  O King; pratyahuh  =  replied properly; naya-kovidah  =  being conversant in good arguments or good logic. Sri Suka Maharishi said: O King Parikshit, the servants of Lord Visnu are always very expert in logic and arguments. After hearing the statements of the Yamadutas, they replied as follows. (2). sri-vishnuduta ucuh : aho  kashtam   dharma-drsam  adharmah   sprsate   sabham, yatradandyesv   apapeshu  dando   yair   dhriyate   vrtha. sri-vishnudut

Skandham-6. Chapter- Two. Ajmila Delivered by the Vishnudutas : In this chapter the messengers from Vaikuntam explain to the Yamadutas the glories of chanting the holy name of the Lord. The Vshnudutas said, “Now impious acts are being performed even in an assembly of devotees, for a person who is not punishable is going to be punished in the assembly of Yamaraja. The mass of people are helpless and must depend upon the government for their safety and security, but if the government takes advantage of this to harm the citizens, where will they go? We see perfectly that Ajamila should not be punished, although you are attempting to take him to Yamaraja for punishment.” It was due to Ajamila’s glorifying the holy name of the Supreme Lord that he was not punishable. The Vishnudutas explained this as follows: “Simply by once chanting the holy name of Narayana, this brāhmaṇa has become free from the reactions of sinful life. Indeed, he has been freed not only from the

Skandham : 6. Chapter-1. Slokam- 66, 67 & 68. Slokam-66 yatas   tatas   copaninye    nyayatonyayato   dhanam babharasyah   kuṭumbinyah    kuṭumbam   manda-dhir   ayam yatah tatah  =  wherever possible, however possible;  ca  =  and;  upaninye  =  he got;  nyayatah  =  properly;  anyayatah  =  improperly;  dhanam  =  money;  babhara  =  he maintained;  asyah  =  of her;  kutum-binyah  =  possessing many sons and daughters;  kuṭumbam  =  the family;  manda-dhih  =  bereft of all intelligence;  ayam  =  this person (Ajamila). Although born of a brahmana family, this rascal, bereft of intelligence because of the prostitute’s association, earned money somehow or other, regardless of whether properly or improperly, and used it to maintain the prostitute’s sons and daughters. Slokam- 67. yad  asau   sastram   ullanghya   svaira-cary   ati-garhitah, avartata   ciram   kalam   aghayur  asucir   malat. yat  =  because;  asau  =  this brāhmaṇa; 

Skandham-6. Chapter-1. Slokam-65. (  Because his intelligence was pierced by the lustful glance of the prostitute, the victimized brahmana Ajamila engaged in sinful acts in her association. He even gave up the company of his very beautiful young wife, who came from a very respectable brahmana family. ) vipram    sva-bharyam   apraudham   kule   mahati   lambhitam, visasarjacirat   papah   svairinyapanga-viddha-dhih. vipram  =  the daughter of a brāhmaṇa; sva-bharyam  =  his wife; apraudham  =  not very old (youthful); kule  =  from a family; mahati  =  very respectable; lambhitam  =  married; visasarja  =  he gave up; acirat  =  very soon; papah  =  being sinful; svairinya  =  of the prostitute; apanga-viddha-dhih  =  his intelligence pierced by the lustful glance. Customarily everyone is eligible to inherit his father’s property, and Ajāmila also inherited the money of his father. But what did he do with the money? Instead of e

Skandham-6. Chapter-1. Slokam-64. ( Thus Ajamila began spending whatever money he had inherited from his father to satisfy the prostitute with various material presentations so that she would remain pleased with him. He gave up all his brahminical activities to satisfy the prostitute. ) tam   eva   tosayam  asa   pitryenarthena   yavata, gramyair  manoramaih  kamaih   prasideta  yatha  tatha. tam  =  her (the prostitute); eva  =  indeed; tosayam  asa  =  he tried to please; pitryena   =  he got from his father’s hard labor; arthena  =  by the money; yavata  =  as long as possible; gramyaih  =  material; manah-ramaih  =  pleasing to her mind; kamaih  =  by presentations for sense enjoyment; prasideta  =  she would be satisfied; yatha  =  so that; tatha  =  in that way. There are many instances throughout the world in which even a purified person, being attracted by a prostitute, spends all the money he has inherited. Prostitute h

Skandham-6. Chapter-1. Slokam-63. ( In the same way that the sun and moon are eclipsed by a low planet, the brāhmaṇa lost all his good sense. Taking advantage of this situation, he always thought of the prostitute, and within a short time he took her as a servant in his house and abandoned all the regulative principles of a brahmana.) tan-nimitta-smara-vyaja-graha-grasto vicetanah, tam eva manasa dhyayan  sva-dharmad virarama ha. tat-nimitta  =  caused by the sight of her; smara-vyaja  =  taking advantage of his thinking of her always; graha-grastah  =  being caught by an eclipse; vicetanah  =  having completely forgotten his real position; tam  =  her; eva  =  certainly; manasa  =  by the mind; dhyayan  =  meditating upon; sva-dharmat  =  from the regulative principles executed by a brahmana; virarama ha  =  he completely ceased. By speaking this slokam, Sukadeva maharishi wants to impress upon the mind of the reader that Ajamila’s ex

Skandham-6. Chapter-1. Slokam-61 & 62. Slokam-61. (  The sudra, his arm decorated with turmeric powder, was embracing the prostitute. When Ajamila saw her, the dormant lusty desires in his heart awakened, and in illusion he fell under their control. ) drshtva  tam   kama-liptena  bahuna  parirambhitam, jagama hrc-chaya-vasam  sahasaiva vimohitah. drshtva  =  by seeing; tam  =  her (the prostitute); kama-liptena  =  decorated with turmeric to incite lusty desires; bahuna  =  with the arm; parirambhitam  =  embraced; jagama  =  went; hrt-saya  =  of lusty desires within the heart; vasam  =  under the control; sahasa  =  suddenly; eva  =  indeed; vimohitah  =  being illusioned. It is said that if one’s body is smeared with turmeric, it attracts the lusty desires of the opposite sex. The word kama-liptena indicates that the sudra was decorated with turmeric smeared on his body. Slokam-62. ( As far as possible he patiently trie

Skandham-6. Chapter-1. Slokam-58 to 60. 58. ekadasau   vanam   yatah  pitr-sandesa-krd dvijah, adaya   tata   avrttah  phala-pushpa-samit-kusan. 59. dadarsa   kaminam   kancic   chudram   saha   bhujisyaya, pitva   ca   madhu   maireyam   madaghurnita-netraya. 60. mattaya   vislathan-nivya   vyapetam   nirapatrapam kridantam   anugayantam   hasantam   anayantike 58. ekada  =  once upon a time; asau  =  this Ajamila; vanam yatah  =  went to the forest; pitr  =  of his father; sandesa  =  the order; krt  =  carrying out; dvijah  =  the brahmana;  adaya  =  collecting; tatah  =  from the forest; avrttah  =  returning; phala-pushpa  =  fruits and flowers; samit-kusan  =  two kinds of grass, known as samit and kusa; 59 dadarsa  =  saw; kaminam  =  very lusty; kancit  =  someone; sudram  =  a fourth-class man, a sudra; saha—along with; bhujisyaya  =  an ordinary maidservant or prostitute; pitva  =  af

Skandham-6. Chapter-1. Slokam-56 & 57. 56 - ayam   hi   sruta-sampannah   sila-vrtta-gunalayah, dhrta-vrato   mrdur dantah  satya-van   mantra-vic   chucih. ayam  =  this person (known as Ajāmila); hi  =  indeed; sruta-sampannah  =  well educated in Vedic knowledge; sila  =  of good character; vrtta  =  good conduct; guna  =  and good qualities; alayah  =  the reservoir; dhrta-vratah  =  fixed in the execution of the Vedic injunctions; mrduh  =  very mild; dantah  =  completely controlling the mind and senses; satya-vak  =  always truthful; mantra-vit  =  knowing how to chant the Vedic hymns; sucih  =  always very neat and clean; 57- gurv-agny-atithi-vrddhanam  susrusur   anahankrtah, sarva-bhuta-suhrt   sadhur   mita-vag   anasuyakah. guru  =  the spiritual master; agni  =  the fire-god; atithi—guests; vrddhanam  =  and of the old household members; susrusuh  =  very respectfully engaged in the service;

Skandham-6. Chapter-1. Slokam-55.  ( Since the living entity is associated with material nature, he is in an awkward position, but if in the human form of life he is taught how to associate with the Supreme Personality of Godhead or His devotee, this position can be overcome.  ) esa    prakrti-sangena    purushasya   viparyayah, asit   sa   eva   na   cirad   isa-sangad   viliyate. esah  =  this; prakrti-sangena  =  because of association with the material nature; purushasya  =  of the living entity; viparyayah  =  a situation of forgetfulness or an awkward position; asit  =  came to be; sah  =  that position; eva  =  indeed; na  =  not; cirat  =  taking a long time; isa-sangat  =  from the association of the Supreme Lord; viliyate  =  is vanquished. The word prakrti means material nature, and purusha may also refer to the Supreme Personality of Godhead. If one wants to continue his association with prakṛti, the female energy

Skandham-6. Chapter-1. Slokam-54. labdhva   nimittam   avyaktam  vyaktavyaktam   bhavaty   uta, yatha-yoni   yatha-bijam   svabhavena   baliyasa. labdhva  =  having gotten; nimittam  =  the cause; avyaktam  =  unseen or unknown to the person; vyakta-avyaktam—manifested and unmanifested, or the gross body and the subtle body; bhavati  =  come into being; uta  =  certainly; yatha-yoni  =  exactly like the mother; yatha-bijam  =  exactly like the father; sva-bhavena  =  by the natural tendency; baliyasa  =  which is very powerful. The fruitive activities a living being performs, whether pious or impious, are the unseen cause for the fulfillment of his desires. This unseen cause is the root for the living entity’s different bodies. Because of his intense desire, the living entity takes birth in a particular family and receives a body which is either like that of his mother or like that of his father. The gross and subtle bodies are create

Skandham-6. Chapter-1. Slokam-53. (  Not a single living entity can remain unengaged even for a moment. One must act by his natural tendency according to the three modes of material nature because this natural tendency forcibly makes him work in a particular way. ) na   hi   kascit   kshanam    api  jatu tisthaty   akarma-krt, karyate   hy   avasah   karma    gunaih    svabhavikair   balat. na  =  not; hi  =  indeed; kascit  =  anyone; kshanam  api  =  even for a moment; jatu  =  at any time; tisthati  =  remains; akarma-krt  =  without doing anything; karyate  =  he is caused to perform; hi  =  indeed; avasah  =  automatically; karma  =  fruitive activities; gunaih  =  by the three modes of nature; svabhavikaih  =  which are produced by his own tendencies in previous lives; balat  =  by force. The svabhavika, or one’s natural tendency, is the most important factor in action. One’s natural tendency is to serve because a livin

Skandham-6. Chapter-1. Slokam-52. dehy   ajno-jita-sad-vargo   necchan   karmani   karyate, kosakara   ivatmanam    karmanacchadya   muhyati. dehi   =   the embodied soul; ajnah   =   without perfect knowledge; ajno-jita-sad-vargah   =  who has not controlled the senses of perception and the mind; na   icchan    =   without desiring; karmani   =   activities for material benefit; karyate   =   is caused to perform; kosakarah   =   the silkworm; iva   =   like; atmanam   =   himself; karmana   =   by fruitive activities; acchadaya  =  covering; muhyati   =   becomes bewildered. The foolish embodied living entity, inept at controlling his senses and mind, is forced to act according to the influence of the modes of material nature, against his desires. He is like a silkworm that uses its own saliva to create a cocoon and then becomes trapped in it, with no possibility of getting out. The living entity traps himself in a network of his own fruit

Skandham-6. Chapter-1. Slokam-51. tad   etat   sodasa-kalam   lingam-sakti-trayam    mahat dhatte-nusamsrtim    pumsi   harsa-soka-bhayartidam. tat   =   therefore; etat   =   this; sodasa-kalam   =   made of sixteen parts (namely the ten senses, the mind and the five sense objects); lingam   =   the subtle body; sakti-trayam   =   the effect of the three modes of material nature; mahat   =   insurmountable; dhatte   =   gives; anusamsrtim   =   almost perpetual rotation and transmigration in different types of bodies; pumsi   =   unto the living entity; harsa   =   jubilation; śoka—lamentation; bhaya   =   fear; arti   =   misery; dam   =   which gives. The subtle body is endowed with sixteen parts—the five knowledge-acquiring senses, the five working senses, the five objects of sense gratification, and the mind. This subtle body is an effect of the three modes of material nature. It is composed of insurmountably strong des