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

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

Srimad Bhagavatham : ( 04/04/2013. ): Srimad Bhagavatham- 6.1.50. : Skandham-6. Chapter-1. Slokam-50. (  Above the five senses of perception, the five working senses and the five objects of ...

Skandham-6. Chapter-1. Slokam-50. (  Above the five senses of perception, the five working senses and the five objects of the senses is the mind, which is the sixteenth element. Above the mind is the seventeenth element, the soul, the living being himself, who, in cooperation with the other sixteen, enjoys the material world alone. The living being enjoys three kinds of situations, namely happy, distressful and mixed.) pancabhih    kurute    svarthan    panca    vedatha    pancabhih, ekas    tu sodasena    trīn    svayam    saptadasosnute. pancabhih   =   with the five working senses (voice, arms, legs, anus and genitals); kurute   =   performs; sva-arthan   =   his desired interests; panca   =   the five objects of the senses (sound, form, touch, aroma and taste ) veda   =   knows; atha   =   thus; pancabhih   =   by the five senses of perception (hearing, seeing, smelling, tasting and feeling); ekah   =   the one; tu   =   but;

Srimad Bhagavatham : ( 04/04/2013. ): Srimad Bhagavatham : 6.1.49. : Skandham-6. Chapter-1. Slokam-49.  (  As a sleeping person acts according to the body manifested in his dreams and accepts it t...

Skandham-6. Chapter-1. Slokam-49.  (  As a sleeping person acts according to the body manifested in his dreams and accepts it to be himself, so one identifies with his present body, which he acquired because of his past religious or irreligious actions, and is unable to know his past or future lives.) yathajnas   tamasa   yukta   upaste   vyaktam   eva   hi, na   veda   purvam   aparam   nashta-janma-smrtis   tath. yatha   =   just as;  ajnah   =   an ignorant living being;  tamasa   =   in sleep;  yuktah   =   engaged;  upaste   =   acts according to;  vyaktam   =   a body manifested in a dream;  eva   =   certainly;  hi   =   indeed;  na veda   =   does not know;  purvam—the past body;  aparam   =   the next body;  nashta   =   lost;  janma-smrtih   =   the remembrance of birth;  tatha   =   similarly.  A man engages in sinful activities because he does not know what he did in his past life to get his present materially condi

Skandham-6. Chapter-1.  Slokam-48. ( The omnipotent Yamaraja is as good as Lord Brahmā, for while situated in his own abode or in everyone’s heart like the Paramatma, he mentally observes the past activities of a living entity and thus understands how the living entity will act in future lives. ) manasaiva   pure   devah   purva-rupam    vipasyati, anumimamsatepurvam   manasa    bhagavan    ajah. manasa   =   by the mind;  eva   =   indeed;  pure   =   in his abode, or within everyone’s heart like the Supersoul;  devah   =   the demigod Yamarāja (divyatiti devah, one who is always brilliant and illuminated is called deva);  purva-rupam   =   the past religious or irreligious condition;  vipaayati   =   completely observes;  anumimamsate   =   he considers;  apurvam   =   the future condition;  manas   =   with his mind;  bhagavan   =   who is omnipotent;  ajah   =   as good as Lord Brahma. One should not consider Yamaraja an ordinar

Skandham-6. Chapter-1. Slokam-47. ( Just as springtime in the present indicates the nature of springtimes in the past and future, so this life of happiness, distress or a mixture of both gives evidence concerning the religious and irreligious activities of one’s past and future lives. ) vartamanonyayoh    kalo   gunabhijnapako    yatha, evam    janmanyayor   etad   dharmadharma-nidarsanam. vartamanah  =  the present;  anyayoh  =  of the past and future;  kalah   =   time;  guna-abhijnapakah   =   making known the qualities;  yatha   =   just as;  evam   =   thus;  janma   =   birth;  anyayoh   =   of the past and future births;  etat   =   this;  dharma   =   religious principles;  adharma   =   irreligious principles;  nidarsanam   =   indicating.  Our past and future are not very difficult to understand, for time is under the contamination of the three modes of material nature. As soon as spring arrives, the usual exhibition o

Skandham-6. Chapter-1. Slokam-46. yatheha    devapravaras    traividhyam    upalabhyate, bhuteshu    gunavaicitryat    tathanyatranumiyate. yatha   =   just as;  iha   =   in this life;  deva-pravarah   =   O best of the demigods;  trai-vidhyam   =   three kinds of attributes;  upalabhyate   =   are achieved;  bhuteshu   =   among all living entities;  guna-vaicitryat   =   because of the diversity of the contamination by the three modes of  tatha   =   similarly;  anyatra   =   in other places;  anumiyate   =   it is inferred. O best of the demigods, we can see three different varieties of life, which are due to the contamination of the three modes of nature. The living entities are thus known as peaceful, restless and foolish; as happy, unhappy or in-between; or as religious, irreligious and semireligious. We can deduce that in the next life these three kinds of material nature will similarly act. The actions and reactions of

Skandham-6. Chapter-1. Slokam-43. etair    adharmo   vijnatah  sthanam   dandasya    yujyate  sarve    karmanurodhena  dandam    arhanti    karinah.  etaih   =   by all these (witnesses,  beginning from the sun-god);  adharmah   =   deviation from the regulative principles;  vijnatah   =   is known;  sthanam   =   the proper place;  dandasya   =   of punishment;  yujyate   =   is accepted as;  sarve   =   all;  karma   anurodhena   =   with consideration of the activities performed;  dandam   =   punishment;  arhanti   =   deserve;  karinah   =   the performers of sinful activities. The candidates for punishment are those who are confirmed by these many witnesses to have deviated from their prescribed regulative duties. Everyone engaged in fruitive activities is suitable to be subjected to punishment according to his sinful acts. Slokam-44. sambhavanti   hi   bhadrani    viparitani    canaghah  karinam    guna-sangosti 

Skandham-6. Chapter-1. Slokam-42 (  The sun, fire, sky, air, demigods, moon, evening, day, night, directions, water, land and Supersoul Himself all witness the activities of the living entity. ) suryognih    kham    marud    devah    somah    sandhyahani     disah kam   kuh   svayam   dharma    iti    hy    ete    daihyasya    sakshinah. suryah   =   the sun-god;  agnih   =   the fire;  kham   =   the sky;  marut   =   the air;  devah   =   the demigods;  somaḥ—the moon;  sandhya   =   evening;  ahanī   =   the day and night;  disah   =   the directions;  kam   =   the water;  kuh   =   the land;  svayam   =   itself;  dharmah   =   Yamaraja or the Supersoul;  iti   =   thus;  hi   =   indeed;  ete   =   all of these;  daihyasya   =   of a living entity embodied in the material elements;  sakshinah   =   witnesses. The members of some religious sects, especially Christians, do not believe in the reactions of karma. We once h

Skandham-6. Chapter-1. Slokam-41.  (  The supreme cause of all causes, Narayana, is situated in His own abode in the spiritual world, but nevertheless He controls the entire cosmic manifestation according to the three modes of material nature—sattva-guna, rajo-guna and tamo-guna. In this way all living entities are awarded different qualities, different names [such as brahmana, kshatriya,  vaisya  and sudra ], different duties according to the varnasrama institution, and different forms. Thus Narayana is the cause of the entire cosmic manifestation. ) yena sva-dhamny ami bhava   rajah-sattva-tamomayah, guna-nama-kriya-rupairvibhavyante   yatha-tatham. yena   =   by whom (Narayana);  sva-dhamni   =   although in His own place, the spiritual world;  ami   =   all these;  bhavah   =   manifestations;  rajah-sattva-tamah-mayah    =   created by the three modes of material nature (passion, goodness and ignorance);  guna   =   qualities;  nama   =   na