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The ‘Udaya-astamana Bhãgavata Saptãham’ was conducted at our Madhurãpuri Ashram from 15th November to 21st November, 2003. Sri Srikant Sarma performed ‘pravachana’ (discourse).

Daily routine:

• 4.30 a.m. ‘Prabodanam’ – performed by Sri Mrthyunjaya Sarma

• 5.00 a.m. – 5.45 a.m. ‘Tirumanjanam’ – performed by His Holiness Sri Sri Swamiji

• 6.00 a.m. – 8.00 a.m. Srimad Bhãgavata pãrãyana

• 8.00 a.m. – 9.30 a.m. ‘Pravachana’

• 9.45 a.m. – 12.30 p.m. Srimad Bhãgavata pãrãyana

• 12.30 p.m. – 1.00 p.m. Archana and ‘teerta’ prasad

• 2.00 p.m. – 3.00 p.m. Srimad Bhãgavata pãrãyana

• 3.00 p.m – 4.30 p.m. ‘Pravachana’

• 5.00 p.m. – 6.00 p.m. Srimad Bhãgavata pãrãyana

• 6.00 p.m. – 7.00 p.m. ‘Pravachana’

• 7.30 p.m. – 9.00 p.m. Divya Nãmasankirtan

• 9.05 p.m. Dolotsav

His Holiness honoured all the Bhãgavatãs, who had come from various parts of the country to participate in the Saptãham, with ‘sambhãvanai’ and shawl.

On the concluding day Sri G.K. Ramamurty, on behalf of the Mission, honoured Sri Srikant Sarma with a glorious flower crown, huge garland, exquisite shawl and ‘sambãvanai’.

Srimad Bhãgavatam speaks of the glory of Bhãgavatãs and Bhagavãn; of Sadhus and the Guru; of Nãma sankirtanam.

His Holiness often explains – ‘when you have no patience to read a long letter, you read the beginning, the end and here and there in the middle. Thus, do you grasp the contents. Thus, we learn that Srimad Bhãgavatam has come to speak of the glory of Namasankirtan.

It begins with ‘Janmãdasya’ and ends with ‘Nãmasankirtanam yasya sarvapãpapranãshanam’ and the sixth chapter that forms the center of the Holy Text speaks of Ajãmila who led a sinful life but since he uttered ‘Nãrãyana,’ the Name of the Lord (though he actually called out to his son to whom he had deep attachment even at the time of death) at the last moment of his life, he was saved by the Lord! Therefore, in this Kaliyuga it is verily taking the Name of the Lord that is the only easy route to attain Bhagavãn. This has been shown by the innumerable Sadhus who have been appearing on this soil endlessly in this Kali yuga – Mira bai, Badrachala Ramdas, Thiagaraja swami, the innumerable Panduranga Bhaktas, etc.’

Some interesting features from the ‘pravachana’ (discourse)

‘What is the ‘phala’ (fruit) of Bhãgavatam? Verily Bhãgavatam!

When the Guru is pleased with the ‘sishya’ (disciple) he calls him aside and gives ‘upadesa’ of some ‘rahasyam’. The Upanishads is the ‘rahasyam’ (secret) of the Vedas. Likewise, the Bhãgavatam is the ‘rahasyam’ of the Purãnãs. Srimad Bhãgavatam is verily ‘archanam’ (worship)!

Srimad Bhãgavatam is verily Krishna ‘swaroopam’ (form) – Bhagavat swaroopam (form of the Lord). Under the advice of Sage Narada, Veda Vyãsa wrote

Srimad Bhãgavatam. While narrating his earlier birth, Narada relates how he was blessed with the darshan of Bhagavãn –

‘My widowed mother was working as a maid. I was her only child. When Sadhus camped in our village for ‘chãturmãsya vrata’ (the four months of the rainy season when ascetics stop at some place and carry on spiritual practice) my mother served them.

My mother taught me to be respectful to the Sadhus. I ate their ‘ucchishttam’ (the left over from their leaves). Due to their association I was blessed with the darshan of Bhagavãn!’

Narada explains, ‘these Sadhus whom my mother served left our village after the ‘chãturmãsya’. They must have remembered me and that is the reason that I was blessed with Bhagavat darshan.’

Sadhus ask Bhagavãn, ‘Krishna! Are you taking care of him?’ and this is the reason that anyone who has fallen into the net of Sadhu ‘katãksha’ (grace through sight) is blessed with Bhagavat darshan. No merit is required to become a recipient of Sadhu ‘katãksha’! Bhagavãan recommends and they bestow ‘katãksha’!

People ask the Lord, “Why did you bring about this creation, oh! Lord? It is full of sufferings. We are faced with sorrows.”

But, for whom is suffering? It is only for those who have not entered a Satsang! Suffering is only for one who has not laid his hand on Srimad Bhãgavatam! Suffering is only for one who has not attained a Guru.

When Veda Vyãsa calls out, “Putra! Putra! (son! Oh! son)” Suka walks ahead, deaf to the crying of his father. But later when the same Vyãsa muni holds Srimad Bhãgavatam in his hand, the parrot* comes flying to him!

(*In Go-loka Radha has a parrot in her hand. It is verily this parrot that took birth on the earth as Suka when Radha and Krishna incarnated on the earth)

It is verily Bhagavãn who gives Bhakti and gets bound by it!

Krishna works for the Pãndavãs. He performs all sorts of odd jobs for them.

At the time of the departure of Krishna to Dwarka, Utra (daughter-in-law of Arjuna) rushes to Him for help. The fetus in her womb (the only surviving heir to the Pãndavãs) has been struck by Aswathãmã’s Brahmãstra. The Lord enters her womb, taking the size of the thumb, and protects the fetus within. Thus, Parikshit (the son of Utra and grandson of Arjuna) has Bhagavat darshan even while still in the womb! He is thus a ‘garbasreemãn’ – born ‘Jivan Mukta’!

Kunti (mother of the Pãndavãs) tells Krishna, “Several Maharshis visit us. They tell us, ‘do you know who is with you? Verily the Lord!’ But, Krishna! I like to call you only as ‘Krishna’ ( ‘Krishnãya Vãsudevãya Devaki nanadanãya cha; Nandagopa kumãrãya Govindãya Namo Namah!’ ) – as Vasudeva’s son, as Nandagopa’s son. I cannot stop myself from asking you to carry this or that to someone, bathe the horses, go as our messenger!”

Kunti takes hold of Krishna’s hand and pulls him inside the house. ‘What is the hurry? Remain with us for some more time!’ And Krishna follows her obediently!

It is verily Bhagavãn who gives Bhakti and gets bound by it!

Who is able to see Bhagavãn? Not the one who does rigorous tapas, yoga, etc.

HE is seen only due to His compassion, Mercy.

Why should one moan, ‘Oh! I cannot do it. I am a sinner.’ How can one utter such words on seeing Bhagavãn? Why not think of Him, the Lord and realize that He does everything? Dhruva saw Bhagavãn not because of his ‘tapas’ but because HE, the Lord, wished to give His darshan.

We should ask for ‘Nãma upadesa (initiation into the Divine Name) with deep yearning. What is the use of giving ‘Nãma upadesa’ to one who knows not its value?

There once was a young man who went to Vrindãvan. He met a Sadhu – his Guru.
The Guru asked him, “What do you see on my lap?”
The sishya said, “Nothing.”
The Guru bid him, “Go to Govardhana and circumambulate the Govardhana Giri for 12 years!”
The sishya at once set out for the Govardhana. Every day he did ‘parikrama’ of the Govardhana mountain. Doing the ‘parikrama’ even for a day would send us to bed for four days (it is about 23 kms.). But, this sishya, unquestioningly, performed the ‘parikrama’ for 12 long years and returned to the Guru.
The Guru asked him again, “What do you see on my lap?”
The sishya said, “Nothing.”
The Guru said, “Go to Govardhana and do ‘parikrama’ for 12 years!”
The sishya, without a word, went to Govardhana. For another 12 years he did ‘parikrama’ of the Govardhana giri. Vrindavan being at a distance from the Govardhana, the sishya could not see his Guru all these years.
After twelve years he returned to the Guru.
This time even before the Guru could ask him, “What do you see on my lap?” the sishya began to sing on Radha and Krishna who occupied his Guru’s lap. The Guru had ‘vãtsalya bhãva’ (love for the Lord as a mother has towards her child); Radha and Krishna were on his laps as little children!
This is verily Guru Bhakti. For 24 years the sishya was away from the Guru carrying out his instruction enthusiastically.

‘Katha sravanam’ (Listening to stories of the Lord) is an easy ‘mãrga’ (path). While listening to the stories of the Lord (Divine Plays of the Lord) a person’s mind get one-pointed, being totally absorbed in the story. A man once had to travel far. He took his grandchild along with him. Since in those days people traveled on foot the child had to walk all the way. They had traveled only a few miles when the child began to trouble the grandfather. The child could not walk. He wanted the grandfather to carry him. But, the man was not strong enough to carry the child. He hit upon an idea. He began to narrate a story for the child. The child, being totally absorbed in the story, walked all the way and even after reaching the destination the child would not let the grandfather enter the house. He asked him to sit outside on the ‘pyol’ to complete the story! Listening to a story is indeed deeply interesting. Listening to stories of Bhagavãn is the easiest ‘mãrga’ to attain Bhagavãn.

Bhagavãn does not come where there is avarice, jealousy, anger, etc. but only where there is LOVE.

Bhagavãn will certainly bestow ‘poorna niali’ (state of perfection). This birth is meant only for this. If we do not attain the state of perfection even while living, Bhagavãn bestows it at the last moment. Bhãgavatam is ‘Bhagavat swaroopam’ (the form of the Lord). Srimad Bhãgavatam is a ‘ratnam’ (the most precious gem). If Bhãgavatam is read with a purpose other than attaining Bhagavãn, it is akin to throwing away a ‘ratna hãram’ (necklace of precious gem) and picking up a cheap one.

Sri Thiagaraja swami did not know how to worry! He tells Lord Rama, “Rama! People say that you incarnated for the sake of killing Ravana or give some other reason. But, Rama! You took this Avatar for the sake of Thiagaraja! So that I would sing your praises!”

At Sri Lanka ‘Brahmastram’ was used against Hanuman. Hanuman remained bound by it. If anything else is used on a person bound by ‘Brahmastram’ it leaves at once. Not knowing this principle some asuras bound Hanuman with a rope. At once, the ‘Brahmãstram’ unfastened. Nãmasankirtan is ‘Brahmãstram’. If one who is performs Nãmasankirtanam turns to Yoga, at once Bhakti leaves him!

Bhakti never forsakes anyone. But, we cannot say so of Yoga. We find this from Jadabharata charitra. He was a great king who gave up his all ---- his kingdom, wife, children and all properties to go to the forest and do ‘tapas’ for attaining Bhagavãn. He was a great ‘tapasvi’ who would get into samadhi state and remain in it for several days. But, one day he found a just born deer. Attracted to it he gradually stopped his ‘tapas’ and was completely involved with the deer. He who had given up his huge kingdom, beautiful wife and intelligent children was now caught up with a deer. While breathing his last his thoughts were filled with this deer and this earned him the birth of a deer in his succeeding birth. But, Bhakti will never forsake one who has taken to it.

He who teaches Bhãgavata Dharma is verily the Guru, the father, the mother, the relative and the well-wisher.

Bhagavãn does not bestow Bhakti so easily to anyone. He would even bestow Moksha but not Bhakti! Why? Because, Bhakti binds Him down. He gets caught in it!

The Lord, bound by the Bhakti of the Pandavas, had been their servant, messenger and also a charioteer! Intense devotion makes a servant of Him who is truly the Master!

Jnãna and Prema Bhakti are one and the same. In this state one sees everything as the Brahman or Bhagavãn, respectively. How does one attain this state? Only through Guru’s Grace! Uddhava says that the Gopis had attained this state. The aim of Bhãgavatam (‘Bhãgavata lakshyam’) is only to reach this state. Even if you begin reading the Bhãgavatam with some other attitude, due to Guru’s Grace you finally get to this! There is nothing equal to this.

Manu has given big ‘prãyaschitta’ (purification rites) for grave sins and small ‘prãyaschitta’ for small ones. However, Nãmasankirtan is verily an easy ‘prãyaschitta’ for all! Anyone who takes the Divine Name for any reason (in jest, in a casual attitude, while stumbling, while wounded, while being beaten or even by way of calling someone else) is all at once cleansed of all his sins!

Who deserves to attain Bhagavãn? All! All can attain Bhagavãn! All have the ‘yogyadai’ (eligibility) to attain Bhagavãn – all – birds, animals, trees, plants, even asurãs can attain Bhagavãn. Vritrãsura was an asura. He attained Bhagavãn. Prahlãda was an asura. He attained Bhagavãn. Bali was also an asura whom Bhagavãn took unto Himself.

Lord Nrisimha seats Prahlad on His lap. But, the moment Narada appears on the scene, Prahlad leaves the Lord’s lap and rushes to his Guru Narada! The Lord pulls the little boy but the boy Prahlad runs back to Guru ‘Charanam’ (Feet). It is only because of the grace of his Guru Narada has he secured darshan of the Lord. Such is the glory of Guru – of Guru charanam (the Lotus Feet of the Guru).

‘Kãmãd dweshãd bhayãd snehãdhyathã bhaktyeshare manah |
ãveshya tadadham hitvã bahavastadgatim gatãh ||
gopyah-kãmãd bhyãd-kamso dveshãd-cchadhyãdayo nrupãh |
sambandhãd vrushnnayah snehãdhyooyam bhaktyã vayam vibho || (7:1:29/30)

Incessant thought of the Lord in any form cleanses the mind! Many have attained to the Lord through lust, anger, fear, affection or Bhakti.

The Gopis attained through lust, Kamsa through fear, Sisupala and other kings through hatred, the Vrishnis and other kinship (Pãndavãs) through affection and Sages through Bhakti (devotion). In hatred (like Sishupala) one attain’s to God quicker than even by Bhakti. This, however, should not be taken as the way to be followed! Vena, the asura, who hated the Lord, did not have his mind fixed on the Lord. He was a skeptic. People like Sisupala had no other thought other than the Lord (though it was due to hatred) and thus were cleansed of the impurities of their mind and mingled with the Lord.

In His Lila as Nrisimha, we find that Hiranyakashipu searches for the Lord outside. The Lord knowing that fools (‘asat’) look for Him (the Ãtman) outside had hidden Himself in Hiranyakshipu’s heart!

In Gajendra Stuti (8:2/3) we find that it is verily sorrow that leads to Jnãna.

The elephant (Gajendra)’s foot caught by a crocodile fights a life and death battle with the latter for several years! All the while the elephant, filled with the pride of its strength, fights the crocodile. All of a sudden it dawns on him, ‘who is protecting me? neither have I been killed nor the crocodile. Could such an endless battle go on?’

It is then that he calls out, ‘I surrender unto the One seeing whom death runs away!’

And sings praises of the Lord. It is then that Bhagavãn comes rushing on His Divine Vehicle and saves Gajendra from the clutches of the crocodile. Till we take pride in our power the Lord does not turn to our side. But, the moment we surrender unto Him, Bhagavãn comes rushing to our aid.

In the chapter on ‘Amruta Mathanam’ it is said that Siva totally absorbed in the form of Mohini (the female form that Lord Vishnu takes to fool the asuras who had snatched away the ambrosia) rushes towards Him, remembering neither His consort Parvati nor His children Ganesha and Subrahmanya. One should rush to Bhagavãn in this manner!

Bhagavãn gives to each what he desires – to the Asuras who thought they could fool the Lord and take the ‘amruta’, the Lord fools them and brings the ‘amruta’ back; to the Devas who cared not for the Lord but desired the ‘amruta’, Bhagavãn gave that to them; and to Siva, Bhagavãn gives Himself. Bhãgavatãs desire Bhagavãn, therefore, He gives Himself to them!

“Pumsah krupayato bhadre sarvãtma priiyate Harih!” (8:7:40)

The nature of the Bhãgavatãs is to do what gladdens Bhagavãn.

Many question, “It is said that Bhagavãn has no desire. Why then did He, who is desireless, seek to take the ‘kaustubam’ when it came out of the ocean when churned?”

The philosophy here is that ‘kaustubam’ denotes the ‘jivãs’. The Lord desires to keep the ‘jivãs’ chained unto Himself and thus wears it on Him!

10th Chapter:

Bhagavãn’s ‘swaroopam’ (form) is Ãnadam (Bliss). It is difficult, nay, impossible to enjoy this by one who possesses only the physical eyes and ears! One needs His Grace to enjoy this.

In Vrindãvan there were several lacs of people. But, all their minds were one! (‘manas ekam’) – attached to Krishna! Krishna means ‘sadãnanda roopan’ (form of perpetual Bliss); Krishna means one who attracts all – whether they see Him or not; whether they are Yogis or others. Krishna was very mischievous. The Gopis experienced ineffable bliss watching His Plays (mischiefs)!

The very first Lila of the Lord (as Krishna) exhibits His ‘kãrunya vilãsam’ (deep compassion). Putana, a demoness, fed the infant Krishna with the poisonous milk at her breast. But, what did Krishna bestow on such a one? Liberation!

If Bhagavãn could bestow ‘Moksha’ on the one who fed him with poisonous milk with the intention to kill Him, what would He not give to one who offers milk to Him with all love and affection?

Krishna’s Lila in untying the calves so that they could drink up all the milk from their mother’s udders denotes the total liberation that He bestows on His devotees. He unties the end of the rope that is tied to the neck of the calves so that they are fully free. This goes to show that Bhagavãn does not know to leave any work half done. He bestows complete Moksha!

In the ‘ulookala’ (mortar) incident, Yasoda while trying to tie little Krishna to a mortar finds that the rope always falls short by 2 inches. Giving up all her efforts she looks pleadingly at Krishna, “Krishna! I am tired. I give up.” Then, Krishna gives in. The length of the rope is now enough to tie Him up to the mortar! The moment Yasoda gave up ‘I’ and ‘mine’ she was able to tie up Bhagavãn!

(10:10:38) – Let our ‘vãk’ (speech) sing Thy excellences! Let our ears ever listen to Thy deeds! Let our hands worship Thee! Let our minds ever meditate on Thy Feet! Let our heads bow down to the Universe, Thy residence! Let our eyes ever behold Sadhus who are Thy ‘sariira’ (body)! (Let the eyes ever be blessed with Guru darshan!)

Brahma stuti: Only those whom Bhagavãn bestows with understanding can comprehend Him.

“Aho! Bhãgyam! Aho! Bhãgyam! Nandagopavrajoukasãm! |
yanmitram paramãnandam poornnam brahma sanãtanam” || (10:14:32)

– Oh! How fortunate are Nanda and other residents of Vraja who have as their friend the incarnation of Bliss, the full, the Brahman Supreme!

Residence at Vrindãvan is rare even for Brahma and such others (‘Brahmãdi durlabam’). (

10:23) – In order to bless the ‘Yajna patniis’ (wives of Brahmins who were performing Yajna) who were deeply devoted to Him, Krishna goes deep into the forest where the proud Brahmins are performing Yajna. While the illiterate ‘Yajna patniis’ could comprehend the glory of Krishna (though he appeared as a cowherd) the learned Brahmins failed to; this was only due to the pride of their learning. Due to their ego they failed to earn His darshan.

(10:29) – “Bhagavãnapi” – why ‘api’ (Bhagavãn too)? Bhagavãn too, decided to enact His long promised ‘rãsa lila’ with the Gopis – seeing the arrival of ‘sarat’ season.(Such was the love of Gopis for Lord Krishna)

The ‘poorna vastu’ (the full), ‘nitya truptan’ (the ever content), ‘jnãna swaroopi’ (the very form of Knowledge) that He is, this Bhagavãn too desired Gopis!

‘Yogamãyamupãsritah’ – Bhagavãn also thought of Yogamãya at this time because the Gopis had done puja to Yogamãya.

(10:30/31) Krishna, while doing ‘rãsa’ disappears, to cleanse the Gopis of their pride that they were the most superior to be entertained by none less than Krishna! In their lamentation, the Gopis question Him, ‘Oh! Krishna! Don’t we deserve Your Lotus Feet? Were they not deposited on the poisonous snake (Kãliya)?’

‘If our love is not in full, order us to return home. Why do you have to disappear in this manner, oh! Krishna?’

10:32) – The Gopis wailed and cried at the top of their voice due to their intense longing for Krishna and Krishna appeared before them. When such intense longing is experienced then Bhagavãn appears before us.

Bhagavãn explains to them, ‘I am ashamed of Myself, for, there is nothing that I can do in return for your Bhakti! It is due to this (‘tavippu’) that I disappeared!’

There are two kinds of Bhakti – respect-filled and love-filled. ‘vãtsalyam’ – that of a mother towards her child. ‘Dãsyam’ (that of a servant towards the Master) is what Akrura exhibited towards Krishna. These fall under the second category. In such devotion no return (‘prati phalan’) is expected.

‘Ayam hi paramo lãhbo’ – This indeed is the highest gain – These words are uttered by three – Siva, Krishna and Kuchela.

Siva utters these words to His consort Parvati on glorifying Sadhu darshan (Mãrkandeya) –
‘Athãpi sanvadishyãmo bhavãnyetena sãdhunã |
Ayam hi paramo lãbho nrunãm sãdhusamãgamah’|| (12:10:7)
(Oh! Bhavãni! We shall meet and talk with this Sadhu, for, the association of Sadhus is the highest gain!)

Krishna to Rukmini while spending time with her in love-talk –
‘Ayam hi paramo lãbho griheshu grihamedhinãm|
yanãmirneeyate yãmah priyayã bhiiru bhãmini’|| (10:60:31)
(Oh! Beloved! For the householder spending time with his lady in such love-talks is verily the highest gain)

Kuchela (Sudama) –
‘Sa evam bhãryayã vipro bahushah prãrthito mrudu|
ayam hi paramo lãbha uttamasholadarshanam’|| (10:80:12)
(Kuchela implored repeatedly by his wife decides to visit Krishna with the thought that the highest gain of this mission would be meeting Krishna).

No knowledge can be earned without an Ãchãrya. Thus, in the 11th Canto, Sage Narada narrates Navayogi charitra.

Bhãgavata puja (worship of the devotees of the Lord) is verily karma yoga!

Bhikshu gita (song of the Mendicant) – people are not the cause for one’s joy or sorrow; nor are the devatãs the cause nor the self nor the stars nor karma nor Time. It is verily the mind that is the cause for turning the wheel of samsãra. ….. control the mind by catching hold of (Lord’s) Mukunda charanam (Feet).

(11:26) – The Lord says, ‘Have ME as the goal (‘lakshyam’) and through sadhana (spiritual practice) I will be attained.

What is real ‘svãrtham’? To attain God is real ‘svãrtham’!

What attraction can this body made of foul smelling substances have? It is made up of bones, muscles, flesh, blood and filled urine and excreta. In recent times lived a Mahatma by name Abhedãnanda. A woman feeling physically attracted to him sought a meeting with him. Guessing her intention, the Mahatma asked her to come on a particular day around 10 a.m. Thinking that he was going to meet her alone she went to his hut at the instructed time. There she found a coconut shell containing a piece of fingernail, some blood and some strands of hair. Close by was a paper with the words, ‘this is Abhedãnanda!’

The worshipful Lord says that a man of wisdom should shun contact with worldly men and seek the company of holy men (Sadhu). Who is a Sadhu? The Sadhus depend only on the Lord, are ever in His contemplation, are same-sighted, are above opposites (happiness-sorrow, etc.) and always talk only about the Lord’s excellences.

These Sadhus, through their ‘amruta vachanãs’ (nectarine words) would strengthen your mind.

(11:39) – At the time of taking leave, Lord Krishna blesses the tear-filled, grief-stricken Uddhava with His Pãduka. To one who is unable to part with the Lord, to him the Lord gives His Pãduka.

Chaintanya Mahaprabhu had taken sanyãsa. The Shastras forbid the wife to meet the husband who has embraced the ascetic life. Mahaprabhu goes around singing and dancing the Lord’s praises. A huge crowd is following him. Mahaprabhu’s wife Vishnupriya and his mother Sachidevi are at home shedding tears profusely.

The loud Nãmasankirtan is heard around the street corner. The two become restless. The sound of Nãmasankirtan comes closer and closer and then right in front of their home. Vishnu priya thinks, “Oh! How can I hold myself back? Let me just peep through the window and have one final look at him!”

She peeps through the window and there is Mahaprabhu standing at the door. “Shastras or no Shastra, I am going out to have one final look.” Taken hold of by deep feelings she runs out and falls at his feet. Mahaprabhu slowly removes His Feet from the Paduka (of which Vishnu priya had taken hold of) and walks away without a second look. Lifting His Pãduka in her hands, Vishnupriya runs inside her house. From then on it was His Pãduka that was her very life.

Pãduka is verily the Sadhu’s, the Guru’s representative.

“Nãmasankeertanam yasya sarvapãpapranãshanam |
prannãmo dukhashamanastam namãmi Harim param” || (12:13:23)

--- My salutations to that Hari by chanting whose Name all sins are eradicated, by prostrating to whom one is saved from all sorrow.

All those who participated in the ‘Udayãstamana Bhãgavata Saptãham’ were able to comprehend in what state Parikshit should have been while listening to Suka Muni who rendered Srimad Bhãgavatam to him for seven days. Listening to the Divine Plays of the Lord does keep one bound to the seat without the thought of hunger, thirst and sleep. It was indeed an experience to be had.

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