Sri Sri Swamiji has begun a long a year long Bhãgavata Saptaham at Premika Bhavanam, starting June 25th 2006. While reading the Bhãgavatam, Sri Sri Swamiji expounded on some of the 'upadesas', 'charitrãs'. Excerpts from Sri Sri Swamiji's Elucidations "The first step in Bhakti is to listen to the Lord's story. And, what is the end in Bhakti? Listening to the Lord's story!" - Sri Sri Swamiji There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamiji.

Sri Swamiji,

Canto 10:- 1st Chapter "kathito vamshavistãro bhavata somasuryayoh |
rãjyãm chobhayavamshyãnãm charitam paramãdbhutam" || (10:1:1)

In the 9th Canto Suka narrates Surya and Chandra 'vamsa' (lineage) in great detail. However, Krishna's story is restricted to the last six chapters! Parikshit questions Suka, "The stories of Surya and Chandra 'vamsa' are indeed wonderful. I do not refute that. But I am not here for listening to these stories. All the while I have been very anxiously awaiting Krishna katha (story of Krishna), to listen to His Lila - 'Oh! When would you narrate Krishna katha?' You have narrated, in detail, all the other stories. They are indeed wonderful. But I want Krishna katha, IN DETAIL!

Rama Bhaktas read the Ramayana. Varaha Charitra is contained, in great detail, in the Varaha Purana. Similarly, the stories of other Avatars like the 'Koorma' (the Lord's incarnation as the Tortoise) the 'Matsya' (the Lord's incarnation as the Fish) are contained, in detail, in Vishnupurãna.

While discoursing on the Bhãgavatam one usually takes up the story of Dhruva first - though it comes only in the 4th Canto - from the 8th to 12th chapter. The charitra of Venna follows this. Then, comes Prithu charitra.
The 5th Canto begins with Priyavrata charitra followed by Rishaba charitra, Jada Bharata charitra and later on we find the description of Bhoo loka (earth), Naraka loka (hell). The 6th Canto begins with the story of Ajãmila. Today, Ajamila charitra is narrated (by the discoursers). Ajãmila charitra is covered in three chapters. Then are found the many details about dharma. Then comes Vrutrãsura charitra that ends with his destruction ('vadam').
Prahlada charitra is found in the 7th Canto; compared to other charitras, Prahlad's charitra is spoken in greater detail.
In the 8th Canto are found the charitra of Gajendra, Amruta matanam, Bali charitra, Matsya Avatar. All these occur in the 4th day parayana; they have been narrated quite briefly. Dharma, Yoga tattva (philosophy) are detailed in the Bhãgavatam.
Ambareesha charitra is narrated in two chapters in the 9th Canto. Harischandra, Dushyanta stories are narrated quickly in brief.
Suka tells Parikshit, "Since you have asked for the narration of all these I have done so but they cannot be narrated in detail" Rama, Parasurama Avatars are also narrated in this Canto, though only briefly.

Why do Krishna Bhaktãs take up the Bhãgavatam? What is the reason behind devotees of Krishna reading the Bhãgavatam? The 10th Canto derives it glory from the narration of Krishna Lila. This Canto has been especially reserved for Krishna katha (story), in great detail. Apart from the Bhãgavatam it is only in Hari Vamsa, which is a 'kila bhãga' of Mahabhãrata, is Krishna Lila spoken, in detail. It is said that the childless would be blessed with a child if they read this part of the Bhãrata.

Each Canto of the Bhãgavatam carries a special name. Thus, the 10th Canto is known as 'Ãsrayam'. What does 'ãsrayam' mean? - The part that each and every devotee of Krishna should catch hold of. It means to catch hold of (take refuge in). When a blind man knows not his way another man with vision gives him a stick to hold on, the other end of which he (the man with the vision) holds. The man with vision leads the blind man. Whom should the blind man take for 'ãsrayam' (refuge/protection)? He should not mistake the stick to be his refuge. It is the man (with vision) holding the other end of the stick who is the 'ãsrayam'. What would be fate of the blind man if the man with vision were to drop the stick? Thus, Bhagavãn has endowed us with the 'indriyas' (senses), a Guru, a Satsangh, 'Katha sravana', the Bhãgavatam, Archãvatars and Kirtans. You should take hold of these.

There is someone keeping an eye on us, always. Who is it? BHAGAVAAN! If, today we are here reading the Bhãgavatam, Bhagavãn is verily here, in person ('pratyaksham') and listening to it. Here, Bhagavãn is the 'ãsryam' (the refuge). Bhagavãn sees and hears everything that is being done. Well! How do we know that the Lord is watching us? Lots of evidences ('pramãnam') can be given for this. Bhagavãn sits here and listens to the Bhagavatam because He is here with 'Chaitanya' (Consciousness).

Therefore, if we are reading the Bhãgavatam and doing 'katha sravanam' (listening to the story) here it is not a light, playful matter. It may appear to be a playful matter. But it is not a playful matter. Bhagavãn is taking note of our reading the Bhãgavatam as also each and every thought of ours.

Therefore, if Bhagavãn has given us a Guru, a Satsangh and the rest we have to catch hold of them 'ãsrayam'. Just as the other end of the stick held by the blind man is taken hold of by someone, so too, is someone holding the other end of our stick. Who is it? It is verily Bhagavãn! The Lord is holding the end of the stick held by us.

"Kimalabhyam Bhagavate prasanne Sriniketane" says the Bhãgavatam.
(is there anything that one cannot attain if only the Lord felt pleased?)
If the Lord is pleased with us the whole world becomes supportive to us. On the contrary, if the Lord becomes indifferent ('vimukham') the world, too, becomes unsupportive. "Kimalabhyam Bhagavate prasanne Sriniketane?" asks Suka.

Parikshit tells Suka, "I am here to listen to the story of the glorious Bhagavãn. (But you have narrated only a brief account of the Lord's Lila). Do you know how I feel? Let us say that I am very hungry and you have served me food on the leaf. What would my feelings be if the served leaf were to be pulled away from me whence I am about to eat?

"Yadoscha dharmasheelasya nitarãm Munisattama |
tatrãmshenãvateernnasya Vishnohveeryãnni shamsa nah" || (10:1:2)
Please narrate to me the Lilas performed by the Lord who incarnated in full ('poornãvatar') in the Yadu clan.

"nivruttatarshaiupageeyamãnãd bhavoushadhãcchrotramanobhirãmãt |
ka uttamaslokagunnãnuvadãt pumãn virajyeta vina pasugnãt" || (10:1:4)
Parikshit tells Suka, "When a person is afflicted with some disease he approaches a doctor who prescribes a medicine. The medicine is taken through the mouth. Here, we have been afflicted with a disease ('rogam') called 'bhagava rogam' - disease of birth (and death cycle)."

Everyone experiences great anxiety in their old age - 'who would take care of me?'
When old, one feels, 'I must die even while I enjoy good health and am not dependant on anyone.' People do come and tell me this. These people stop at this. I have but one desire. Why don't they think that they should attain a good state ('gati') after death? Why don't they think on such lines? As long as they live, they desire to remain without being a burden to anyone; and, quit the world before they become dependent on anyone. But should they not know where to go? You should be certain about the place you reach after death. Sankara says, 'once the body falls down dead you are no more recognized as the 'doctor' or the 'millionaire' or the 'great boss' that you once were when the life force was in the body.You cannot argue your case in the highest Court that you have to face after death. You cannot produce a false witness as can be done in this world. If you have acted contrary to Dharma you have to pay for it.

So, Parikshit says here, "A medicine is available -- 'Bhava-oushada' - What is this medicine? A medicine for the 'bhava rogam' - disease called 'samsãra'. The medicine for 'samsãra' ('bhava roga owshad') is not taken through the mouth but through the ears! 'nivruttatarshaiupageeyamãnãd bhavoushadhãcchrotramanobhirãmãt' (10:1:4). He says, "Drink this medicine for the disease called 'worldly life' ('bhava rogam') through the ears." Well! Is this medicine bitter like the one taken through the mouth? No! 'manobhirãamat'! Oh, No. It is verily Blissful ('ãnandam'). The heart enjoys it.

"Ka uttamaslokagunnãnuvadãt pumãn virajyeta vina pasugnãt" - Who does not enjoy Krishna katha (the story of Krishna)? One who has committed a serious sin like that of killing a cow - 'go-hatti' ('pasugnãt'). Such a one would not be interested in Krishna katha and would never develop the taste for it. He would not attain to Bhakti. So, here he says, "Ka uttamaslokagunnãnuvadãt pumãn virajyeta vina pasugnãt."

Parikshit trembles in fear, "Oh! Holy One! You have narrated in detail Dushyant, Harischandra charitras but have cut short Krishna charitra! This raises the doubt in me if I am verily a grave sinner. Have I killed a cow in my last birth? - 'pasugnãt'. Uttering Bhagavan Nãma and listening to Bhagavat katha would be appear to be foolhardy to such a one. He would feel indifferent to Bhagavan Nama and Bhagavat katha. Therefore, Parikshit asks Suka, "Ka uttamaslokagunnãnuvadãt pumãn virajyeta vina pasugnãt".

Parikshit, therefore, questions Suka who had narrated Krishna katha very briefly, "Have I committed some grave sin? Am I a 'maha pãpi' (grave sinner)? Is it for this reason that you have not narrated Krishna katha to me?

drounnyastraviplushtamidam madangam santãnabheejam kurupãndavãnãm |
jugopa kukshim gata ãttachakro mãtuscha me yah sarannam gatãyãh || (10:1:6)
Let us say that the doctors have given up on a patient and declare that he would die soon. But he recovers and returns to lead a normal life. He later even authors a book. What would he say? 'God must have saved me for this purpose.' This is his 'bhãva' (feeling).

Here, Parikshit says, " 'idam madangam' ('madangam' means body). When this body was in the womb of my mother Uttara, Aswattama not satiated with the killing of the Pandava children, sent forth the 'Brahmãsatra' to kill me - 'idam madangam'. Is there anyone who has escaped the Brahmãstra? This body could have been burnt by it. Krishna had not saved the Pandava children. He could have left me also to my fate - 'idam madangam'. 'santãnabeejam kurupandavãanam' I was the only seed of the Pandavas. My mother Uttara was an 'uttami' (virtuous). She rushed to Krishna calling out, "Pahi! Pahi! Mahayogin! Deva deva Jagatpate!" and surrenderd to Him. Krishna at once rushed to her help. He sent the Chakra to save the Pãndavas.

All the Devas cried out, "Aha! Aha!"
Why? Here, He (the Lord) was going against the Dharma. What was the Dharma that he went against? Brahmãstra should never be fought against. In Rama Avatar, when the Brahmãstra was shot against them, Rama advised Lakshmana to remain bound by it because that was the Dharma. And, both of them fell being bound by Brahmãstra. But here in Krishna Avatar the Lord had taken His Chakra in hand. It was on seeing this that the Devas cried out, "Aha! Aha!"

The Lord explains, "Why are you all aghast? In Rama Avatar I had to face the danger. But here it is my Bhakta who is facing danger. When my Bhakta faces danger I do not see dharma/adharma for saving him." Bhagavãn says, "If he has surrendered to Me I would do whatever has to be done."

"drounnyastraviplushtamidam madangam santãnabheejam kurupãndavãnãm |
jugopa kukshim gata ãttachakrio mãtusccha me yah saranam gatãyãh ||" (10:1:6)

"Why did my mother protect me?" - so that all in the family could relate the deeds of Krishna to me when I came out of her womb - "Oh, Parikshit! Do you see these horses? These are verily the ones that Krishna had bathed. He addressed me as, 'Hey Partha! 'hey Arjune sakhe kurunandaneti!' Pointing to different places in the palace they would tell me, "He slept here; He ate here. He went as our messenger. He used to drive the chariot for us." So on and so forth." How would I feel on hearing all these? Whence I was born Kali had also made its entry and I have been told that Krishna has left the world.

Oh! Did the one who is the peak of the Upanishads, verily the Vedas, one rare ('durlab') even for the great Yogis live amidst my people as verily one of them? Oh! Had such a one, of highest glory, bathe the horses in our stable? Oh, did the Supreme one live in this family addressing the members as, 'oh, Aunt! Uncle! Brother! Sister!' Had He been here now he would have placed me on His lap and played with me. While going out He would have taken me along if I cried out, 'oh, Grandpa! Take me with you.' He would have kissed my cheeks. But I am not fortunate. Oh, Holy One! Do you know why I sit here, holding my breath? Only to listen to all His Lila and satiate my hunger in this aspect. But you have stopped with a sloka or two!

Do you know why I was saved (by Krishna)? It was not for ruling the kingdom. Krishna saved me because He desired me to listen to His Lilas. 'Oh! Child! Suka would come to you and you should hear all My Lila from him. Listen to all My Lila and then return to Me! Even if had you been with Me in person you would not have relished My presence so totally. He (Suka) is a great enjoyer ('parama bhãvuka'). Suka is a Jivan Mukta, he was born as 'ayonija'. He is going to narrate Krishna's story. He would narrate My story. Listen to it and then come to Me."

Two things are spoken of highly in the world. Vyãsa speaks of 'Brahma sparsm'. He says that the Bliss of Brahman is indescribable. But, he was requested to explain it in some comprehensible manner. Vyasa said, "The joy experienced by the father on touching his just born son for the first time ('putra sparsam')!" Suka was Vyasa's son. But being born as a Jnãni he walked away from his father towards the forest. Vyãsa, the father, went behind him calling out, "Putra! Putra! (Oh, son!)" Suka went into the forest and remained there.

Why did Suka return from the forest? How was he tempted back home? The disciples of Vyasa used to go to the forest to collect wood for the fuel. They required a Mantra for protection from the wild animals. They sought their Guru (Vyasa)'s help. What is the protection ('rakshana') for Krishna Bhaktas? He gave them the Venu gitam that makes one speechless due to its melody and sweetness. In the Venu Gitam is the description of the beauty of the Lord. Vyasa asked them to chant these lines, in particular -
"Barhãpeedam natavaravapuh karnnayo karnikãram
bibhrad vãsah kanakakapisham vyjayanteem cha mãlãm |
randrãn vennoradharasudhaya poorayan gopavrudaih-
vrundãranyam svapadaramannam prãvishad geetakeertih" || (10:21:5) Vyasa's disciples sing these lines when they move about in the forest and lo! even the wild animals like the lion and tiger stood wagging their tails, bound by the sweetness of these words! They stood bound by love ('prema'). Even wild animals are bound by love. These slokas attracted even Suka, the Jivan Mukta. He asks them, "Wherefrom did you get these?"
The disciples reply, "From our Guru. He has 18000 such slokas."
At once, Suka set out of the forest to learn these from Vyasa. Earlier, he did not bother about Vyasa being his father. But now he went to him in all earnestness because Vyasa had the Bhãgavatam with him! Vyasa taught the Bhãgavata to his son Suka - "Janmãdasya yatoanvayãdi………." - just as one would the Vedas.

One has to bring into practice the words of the Gita. Only then would you receive the reward ('phala'). There is no 'phala' by merely reading the Gita. So is the case with the Upanishads and the Vedas. It is not enough to just know or hear what it contains. One has to bring the contents into practice. But in the case of the Bhãgavatam it would suffice if one just heard it.

'ya svãnubhãvamakhilasrutisãramekham'. The Bhãgavatam is 'svãnubhãvam' (experience in itself). There is no other 'experience' to be attained. Reading it is verily 'svãnubhãvam' - 'The Experience!'

'ya svãnubhãvamakhilasrutisãramekham' The Bhãgavatam is verily the 'Shastram' (the Shastras) and 'Sãdhyam' ('experience') as well! Can you ever find the two- the 'Shastram' and the 'Sãdhyam'- going hand in hand? The Bhãgavatam is verily 'svãnubhãvam' (experience in itself - that is, just reading or listening to it is the 'experience').
Suka is a Jivan Mukta. His heart is filled with 'Prema' on hearing it. Bhava is only Bhakti.

Parikshit says, "If Krishna were here, He would have caressed me. But now I desire to fulfill all these desires by listening to His story. Whence I intend to smother my craving with 'Krishn katha sravana', Suka has shortened the story.

Parikshit places lots of questions before Suka, one after another - 'why did Krishna go to Gokula? Why did He return to Mathura? What are the events that triggered His return?'

Parikshit had at first wondered if here was a sinner and if that was the reason for Suka cutting the story of Krishna short. So, he said, 'pasugnãt'.

But now what does Parikshit deduce? 'Suka is a Jivan Mukta. Therefore, he suffers no pangs of hunger and has no sleep. He heard the Bhãgavatam from His father. As Suka heard the Bhãgavatam from his father, all the 'bhãvas' rushed up in waves from his heart. The kirtans of Mahans or the Grantas of Mahans all speak of their divine experiences. What do Thiagaraja swami's kirtans portray? It is said that one should not speak out his divine experiences. Why then do Mahans bring them all out in their kirtans or grantãs? Why did Thiagaraja swami bring them out in his kirtans? Why did Mira bring out her experiences in her kirtan?

In the olden days food used to be cooked in a coal oven. The vessel would be closed with a plate with holes in it. When the water inside cooking the food begins to boil it lifts up the plate. But the plate manages to stay on for sometime. But soon, there is no stopping the rising up of the strong steam and it pushes the plate away and the contents of the vessel pour out. In the same way Mahans try to control and keep their experiences within. But there comes a time when it cannot be held within anymore and they come out in the shape of kirtans or grantas.

When Mahãns are in the days of deep dhyãna they do not like to mingle with people. They seek solitude. They do not like the world where it is all only 'artha' (desire for worldly comforts). The world desires only post, power, money and fame. Or, the whole world is filled with bags of flesh - 'lust filled body'. So they run away to the forest. But once they attain 'poorna anubhooti' ('realise the Self') they become personification of compassion. Looking at people their hearts melt - 'oh, how will these people cross the ocean of samsara?' They then move into the midst of the ocean of humans to redeem them. But they are indifferent to everything. They do not seek any disciple. No one can come to their presence through their own effort. It is verily Bhagavan who brings disciples to them. Without the Will of the Lord neither can one enter nor can one leave the Presence of Mahans! It is verily Bhagavan who builds such a relationship.

The Bhãgavta slokas keep rising in Suka, waves after waves, and he is unable to stop himself. 'Oh, to whom can I narrate this?' So he goes around in search of a proper vessel into which he can pour it all. He goes from door to door. At one house the husband and wife are engaged in argument. Suka thinks, 'oh, he will not relish the Bhãgavatam!' So he moves to the next door only to find the man busily reading a newspaper. 'Oh, this man will not listen to the Bhãgavatam' and moves to the next door. Here, the couple is playing with the child. Suka thinks, 'no, this man will not hear the narration of the Bhãgavatam.' And moves on. One should not narrate the Bhãgavatam to one who knows not to appreciate it.

The Bhãgavatam is not some trivial Granta. It is an priceless gem ('Ratnam'). Can 'It' be given to all and sundry? Suka was in search of the right vessel to pour it and Parikshit was in search of someone who could narrate Krishna katha to him. They made the right pair - the right one to listen and the right one to narrate. Since many others also listened to the Bhagavatam ('upa srotas') it (the Bhãgavatam) is verily alive.

Vedãnta speaks of the 'Ãtma' as the 'Sat'. Therefore, the 'sangh' (company) of the Atma is verily Satsang. Everything in the Vedanta is contrary to what Bhakti advocates. What does Bhagavãn Ramana call as 'ucchishtam' (the remnants of food eaten) of a Mahan/Guru? It is verily His words! So, in the Vedantic way, the Bhãgavatam is verily the 'ucchishtam' of innumerable Mahans! From time immemorial the Bhãgavatam has been read and re-read by countless numbers of Mahans - Vallabacharya has narrated it, Chaitanya Mahaprabhu has narrated it, Harivamsa has narrated it, Mira has read it, Nimbakar has narrated it, Thiagaraja swami has read it and so on. Sine the Bhãgavatam has been touched by the tongues of so many Mahans it is verily their 'ucchishtam'!

Parikshit thinks, 'Suka is a Jivan Mukta. Without even changing his posture he is narrating the story. May be he thinks that I would suffer from pangs of hunger, thirst and would desire to sleep; Suka must have stopped with a brief account only on this count. He must have thought that I may not be able to listen to Krishna katha incessantly.'

"Naishãtiduhsaha kshunmãm tyaktodamapi bãdhate" (10:1:13)
When one enters 'swarga' (heaven) a little 'amruta' is given. As a result there is no hunger and sleep. One does not require food there. So, here Parikshit says, "I have drunk an 'amrutam' as a result of which I neither suffer sleep nor hunger. Please, therefore, do not stop your narration on this account - that I may desire food or water or sleep
"pibantam tvanmukhãmbhojachyutam Harikathamrutam" || (10:1:13) - The story flows out of your lips. Parikshit compares Suka's face to a Lotus. I have been drinking the nectar of Hari katha that has slipped out of your lotus lips. I, therefore, know no sleep or hunger or thirst. If you stop your narration of the Lord's story I would be afflicted with all these. So, please do not stop.

"Yevam nisamya bhrugunandana sadhuvãdam sa bhagavãnatha Vishnurãtam |
pratyarchya Krishnacharitam kalikalmashaghnam vyãhartumãrabhata bhãgavatapradhãnah" (10:1:14)

Who is a Mahãn? Now, though in 'samsãra' we do not really like to go out to earn, build house or enter into any worldly activity; we carry on these activities, as we have no choice. Only the one who advises us to do japa, dhyana, read the Bhãgavatam is verily a Mahãn.
'Oh, Holy one! I want to see Bhagavan?'
'Here, take the japa mala! Sit down!'
He is verily a Mahãn!
One who pushes us back, repeatedly, into 'vyavahãra' (worldly activities) is not a Mahãn.

So, when a person goes to a genuine Mahan and proudly declares, "I am a millionaire!" or "I am a Collector!" he would not respond. How does it matter to the Mahan? They just don't care for anyone. The three 'lokas' appear as verily dust to them. Why? Do they have to accomplish something with someone's help? They do not care for such things at all. They do not care for anyone. There is absolutely no need for this. Only one person matters to them. Who is it? The person who sits in front of them nodding his head in enjoyment listening to the Bhãgavatam while they narrate it! It is verily this person that the Mahans like very much.

So, Suka tells, "Samyagvyavasitã bhuddhih tava Rajarishi sattama!"
Suka tells Parikshit, "You are a 'Rajarishi!" Suka addresses him as 'Rajarishi' and not just 'raja'. Why? Because he was now passionately demanding Krishna katha!'
Suka says, 'Oh! You are verily the intelligent. I do not know if you were intelligent as a king. - But now you are so anxious to listen to Krishna Katha - 'buddhistava rãjarshisattama' - Now that you demand Krishna katha you are verily the intelligent!'

"Vãsudevakathãyãm te yajjãta naishttiki rathih" (15)
At first, whether we like Krishna katha or not we should sit down to listen to the Bhãgavata story; to do Bhagavata parayana. We should hold on to the Bhãgavatam as verily the life force. There should be 'nishta' (one pointed interest). What sort of 'nishta'?

The Vaishnavas say - 'japa, dhyana, surrender and Namakirtan are sadhanas, no doubt. But hold to just one Guru. If you can hold on to this Guru as verily everything for you ('sarvasvam') it becomes a Moksha sadhana! In the same way, to hold on to the Bhagavatam is also verily a Moksha sadhana. The 'nishta'!

'I know not how you ruled your kingdom, with dharma nor not. But you are showing one pointed interest ('nishta') in listening to the Bhãgavatam.'
What would happen? All these (slokas) are verily Mantras. Aren't they? All the 18000 slokas are Mantras. The Mantras have the capacity to purify the mind. The sound cleanses the mind. By repeatedly listening to it all the impurities of the mind are destroyed and we begin to enjoy it as the Mahans do. How many times have we read the Bhãgavatam! How many times have we heard the Bhãgavatam! But it has not gone sour! - 'nityam nava navam' (every time we read the Bhãgavatam it appears to be new).

As you keep listening to the story repeatedly the mind gets cleansed of all impurities and whence you read that Krishna stole butter and ate, the scene would appear to you vividly! No other sadhana is required. Everything begins to appear quite easily. So, 'naishttiki rathih'. The scenes depicted in the Bhãgavatam would all appear to you truly ('pratyaksha'). While reading the Bhãgavatam, Vasudeva Thatha would become restless due to the 'experiences' of the scenes. While reading the 'Amruta matanam' he would attain yoga siddhi. 'Vasudevakathãyãm te yajjãta naitikii ratih'.

The first step in Bhakti is to listen to the Lord's story. And, what is the end in Bhakti? Listening to the Lord's story! Nothing else need be done. Just keep listening to the Bhãgavatam repeatedly. It does not demand bringing into practice all the contents of the Bhãgavatam. It would suffice to just read/hear the Bhãgavatam. So, it is said, 'Krishna charitam sakalakalmashanam'.
If you read the Bhagavatam you would become the beloved of Krishna - 'Krishna priyam'!

Sridhara says Krishna desires to bless someone. At the same time he fears to bless! Why? He might be accused of being partial. He, therefore, inconspicuously pushes the Bhagavatam into his hand! He sits with the Bhagavatam in his hand; one knows not if he is reading it or not! If anybody questioned Krishna, Krishna would point to the Bhagavatam in his hand and say quite boldly, "I blessed him, as he has the Bhagavatam in his hand!" 'Krishna charitram sakalakalmashanasanam' - Listening to Krishna's Lila removes all impurities of the mind.

'pravishati hrudi teshãm bhaktisootropanadhdah' (Mahatmyam 3:73)- it is said that the Bhakta binds Bhagavãn unto Himself. But what does Sridharar say? It is verily Bhagavãn who binds the Bhakta unto Himself, as he fears that the Bhakta would run away from him. Is he not tying the Bhagavata unto Himself!

Once, a great Mãhan was discoursing on the Bhãgavatam. Vallabhachãrya had a servant at home. He was an old man and his work was to draw water from the well. This old man attended the 'upanyas' of the Bhagavatam. The man who was doing 'upanyas' saw little Krishna on this old man's lap! He could not believe his eyes. He wondered if it were some grandchild of the old man dressed up like Krishna. No, it was not. The child kept pestering the old man to leave the place, "It is boring here. Let us go out!" One day, unable to contain his curiosity the man who discoursed on Krishna Lila met the old man and asked him who that child was. The old man very casually said that it was Krishna and he kept bothering him always! The 'upayasak' was wonderstruck. People do intense tapas to attain this Supreme Being sung by the Vedas. The Mahan enquired of the old man, "Who are you?"
The old man said, "I am a servant in Vallabhãcharyas' home. I draw water from the well."
Krishna was easily available even to the servant of a Mahan.

If, one somehow manages to attain the association of a Mahan there is no need to do japa or dhyana or yoga. Be the dust of His Feet. Serve Him in some way. Try to attain a link with a Mahan. His 'charana dhooli' (dust of His Feet) will do you immense good. I promise in the Name of Perumal, "Do yoga or dhyana or japa or Jnana vichara or even drink up the waters of the seven oceans! But these will not get you Moksha. You may get Moksha through the spiritual sadhana but it will take a hundred or a thousand births! But if you become a vessel for the Grace ('krupa') of a genuine Guru, Moksha is certain even if you are wicked and the worst sinner on earth!
Ajãmila attained Moksha. But Vasishta and Dasarata have not attained liberation. They are only in the heaven. Dhruva has not attained Moksha. He is in 'Saptarishi mandala'. They would attain Moksh only during great deluge ('pralaya').

So, Bhagavãn holds Moksha 'svatchandama' in his hand. To whom does the Lord offer Moksha? Verily to the one that the Guru recommends. Why should the Lord listen to the Guru? Is it not He (the Lord) who has sent the Guru commanding him to bring such and such jiva unto Him. Then should He, the Lord, not bestow Moksha on the one whom the Guru recommends? You may do 'sandhya vandanam', 'agni hotram', eat food cooked by yourself ('swayam bãgam'), perform all 'pitru karmas' properly. Well! These are all good, no doubt. But they are in no way connected to Moksha. They do not assure you Moksha. Moksha is obtained only through Guru's 'krupa' - through the inexplicable compassion ('avyaja karuna') of the Guru.

Parikshit to Suka, "Oh, Holy Sir, the Lila of the Lord that flows out from your lotus like lips have slipped into my ears. Drunk with this 'amrutam' I know not hunger or thirst or sleep." ('naishtiki ratih') The immensely pleased Suka appreciates, "Oh, Child! Would I get another ('srota' - listener) like you? You are a 'Rajarishi'. You are verily the fortunate."
Why? 'Vasudevakathãyãm te yajjãta naishtikii ratih' - you have earned interest in Vasudeva's story! (Hence, you are Rajarishi)
"Vãsudevakathaprasnah purushanstreen punãti hi |
vaktãram prucchakam srotruntatpãdasalilam yatha" || (10:1:15)

The old, living far away from the Ganga, keep thinking of the Holy River - 'Oh, Gange! Gange!' It is said that one earns 'punya' (merit) by the mere thought of the Ganga, by meeting one who has bathed in the Ganga and by bathing in the Ganga, by merely seeing the Ganga. Just so, one who listens to Vasudeva katha, one who narrates Vasudeva katha, one who repeatedly demands Vasudeva katha or, is connected to it in some way - you may bring flowers for the occasion, offer food, bring 'kanji' to those reading the Bhãgavatam - all become pure.

There once lived a devotee by name Poondãnam. He used to read the Bhãgavatam daily. The Bhãgavatam contains details of the Vaikunta. One day while reading this he deeply earned to see Vaikunta. 'Oh, Vaikunta is said to very beautiful. Wouldn't the Lord show me this beautiful Vaikunta?' As soon as the Bhakta yearned to see the Vaikunta, Bhagavan decided to fulfill his desire. Poondanam went into a trance and saw Vaikunta. There, in Vaikunta two beautiful looking persons prostrated to him. He wondered, 'I am new to Vaikunta but here some are prostrating to me?' He asked them, "Who are you?"
The two replied, "Swami! It is through you that we have attained Vaikunta!"
Poondanam, "What? Have I helped you attain Vaikunta? I have come here only now. Please explain."
They explained, "You read the Bhagavatam daily. We are the two plantain trees in front of your home. (The sound of the Bhagavatam fell on us. And, we have attained this state!)"
Poondanam came out of the Samãdhi state and found the two plantain trees fallen down!
Bhãgavatam has the capability to bestow the high state to the sentient and insentient things! The Lord's 'gunanubhava', the Lord's Divine Name can purify everything.

Bodendra swami, in His 'Bhagavan Nama rasodayam' says angrily, 'do you think it the Name of some Tom, Dick and Harry? It is verily the Name of the Lord of the Universe ('Jagadeeshwara's Name)! Hey! Do you think that Rama, Krishna is the name of some loiters on the street! It is verily the Name of the Supreme One - the one who creates, sustains and rests it in Himself. It is verily the Name of that Supreme One ('Paramãtma')! If someone abuses or does 'artha vadam' of Bhagavan Nama go take a dip with your clothing on. Do not have anything to do with such people.' In 'Bhagavan Nama Rasodayam' Bodendra swami deplores these offenders. He questions, 'is the Name of Vasudeva such a trivial thing?'

'Bhagavat gunnanubhãva' (the Lila of the Lord) purifies all those - be it a woman or a man - hear/chant it. "Bhoomirdruptanrupavyãjadaityãneekasatãyutaih | ãkrãnta bhooribhãrenna brahmãnnam sarannam yayou" || (10:1:17) - the earth is unable to bear the burden. What is burden to the earth? Is it the huge mountains? Or, is it the ocean? No, these are not the burden. It is verily the one who eats and sleeps without once uttering the Divine Name of the Lord.
'Yoganidrãn … rahitãm. 'Dhik! Dhik! Dhik! yetã narãn'
Don't even look at one who just eats and sleeps without uttering the Name of the Lord. 'Dhik! Dhik! Yetã narãn.'
Bhagavãn has given you all the faculties. The Lord has blessed you with eyes, ears, mouth, hands, legs, etc. Should you not utter the Divine Name? Would you get the human birth again? Human birth is a great blessing, indeed! Is it easily attained? The python keeps swallowing the prey (say an ox or some other animal). It takes two or three days to swallow the prey completely. If I am of 45 years of age now it means that Yama the python has swallowed 45 years of my lifetime. Just sometime is left. But I cannot get back the time gone by. I may think, 'well! I will do my japa, dhyana tomorrow.' But is my life assured for the morrow? So, every day, every hour, every moment is precious. Therefore, who is the wicked? Not the one who snatches away your property but 'Time'. The time lost cannot be gained back. Death awaits you. If you say that you would do japa, dhyana after death in the 'loka' that you might attain - well! You cannot do japa or dhyana there. Whichever place you attain - heaven or hell - you will have to undergo the enjoyment bestowed or the punishments meted out there. And, once they are undergone you will be pushed out. If you fail to make use of the freedom ('swatantra') here you will not be able to achieve the required goal. (Chant the Lord's Name. Read the Bhãgavatam).

The earth was burdened with people like Kamsa who ordered the destruction of places of worship. The wicked would stop performance of good deeds. So, there was none to utter Bhagavan Nama (the Divine Name of the Lord). Burdened by the wicked, the earth ('Bhoo') takes the form of a cow.
"Gowrbhootvãsrumukhe khinna krandanti karunnam vibhoh" - She (earth in the form of the cow) sheds tears.
"upasthistãntake tasmai vyasanam svamavochata" || (10:1:18)
"Brahma tadupadhãryãtha saha devaistalya saha |
jagãma satrinayanasteeram ksheerapayonidheh" | (10:1:19)
Hearing her woes Lord Brahma along with the Devas and the three-eyed (Lord Siva) repaired to 'Ksheerabdi' (the Ocean of Milk - the abode of Lord Vishnu).

In the Ocean of Milk the Lord is imposing ('gambheeram'). Here, the Lord remains silent. So, Earth feels that the imposing, silent Lord might speak if Brahma were present. So she seeks Brahma's help. But Brahma wonders, 'if I go alone the Lord may not speak to me. If Rudra were with me He might speak!' So, Lord Brahma takes Lord Siva along as also the thirty-three crores Devas.

On reaching Ksheerabdi Brahma wondered what to do. The Lord lay there silently on the thousand-hooded Divine Serpent (Adisesha). The only way of approach familiar to him was the Vedas; so, he chanted the Vedas to announce his arrival!

Lord Brahma chanted the 'Purusha suktam' - "purusham purushasuktena upatasthe samãhitah".
If one were to request a visiting 'Ganapãdi' to chant the 'purusha suktam' it would be deemed an insult because it is the nursery rhyme of the Vedas. Then, would not chanting the Purusha sukta be a matter of disgrace for Lord Brahma, the Master of the four Vedas ('chaturveda')? Why then did Brahma chant this? Sridhara says, "There is a special reason behind Brahma chanting the Purusha sukta here." What was that?
Sridhara says, "Lord Brahma feared to remind the Lord (Vishnu) that He had to be born on the earth. Would not the Lord shoot back in anger, 'Hey! Who are you to order me about?' Therefore, He desired to announce the reason behind his visit, guardedly. Brahma desired to remind the Lord of the work awaiting Him as Krishna. 'Oh, Lord! You have thousands of work to execute in Krishna Avatar. But you are here, on bed!' Brahma, therefore, chose the 'Purusha suktam' wherein the word 'sahasra' (thousand) is found repeatedly. Would the Lord become aware of the countless work awaiting Him on earth in His incarnation as Krishna by repeatedly hearing 'sahasrara' (thousand). Therefore, Brahma chanted the Purusha suktam - 'purusham purushasuktena upataste samãhitah'. You must have heard of telepathy. Great Mahans do not communicate through word of mouth. They speak mentally.

Once Yogi Ramsuratkumar and Mahaperiyava met and were together for a while. They did not speak anything verbally. When asked about their meeting, Yogi Ramsuratkumar said that they had communicated through telepathy. This is samadhi bãsha (the language of samadhi).

Here, on hearing Brahma chant the 'Purusha suktam', Bhagavãn communicates to Lord Brahma in the samadhi language. Bhagavãn communicates to Lord Brahma that He would soon be born in the home of Vasudeva.

"Vasudevagruhe sãkshãd Bhagavãn purusha parah |
janishyate tatpriyãtham sambhavantu surastriyah" || (10:1:23)
Brahma passes on the message of Bhagavan to the Devas who have accompanied him - 'The Lord says that He would take birth in the home of Vasudeva - 'Vasudeva gruhe'. He does not say that He would be born in 'kãrãgraha' (prison cell). What does 'gruham' mean? Manusmriti says that the term 'gruham' means 'patni' (wife). Bhagavãn thus says that He would be born in Vasudeva's wife (Devaki). Why does He declare in this manner? This is because the birth of the Lord was not like the ordinary human birth.

Matsya, Koorma and Varaha Avatars were 'amsa avatar' (part Incarnation). It would be just a part or half-a-part of the Supreme. But here he says, 'sãkshãt Bhagavãn' - verily the Supreme Lord Himself (would be born). 'Poorna Avatar' - it was not part Incarnation but whole. He is verily that which the Vedas sing as 'Narayana param brahma tattvam Narayana parah'.

Brahma advises the Devas, "The Lord would incarnate as Krishna to specially bless the women; so, all of you take birth on earth as women. Krishna is going play His Divine Lila on earth. Go and be born in Gokula. Do not regret later for having failed to take birth as human on earth at a time whence the Lord would be there conducting His Divine Lila.'

"Vãsudeva kalãnantah sahasravadanah svarãt |
agrato bhavita devo Hareh priyachikeershalya" || (10:1:24)
Adisesha, the thousand hooded Divine Serpent of the Lord, in a hurry to serve the Lord, incarnated even before the Lord came down to the earth! Therefore, he was born as Balaram, the elder brother of Krishna. What was the consequence of this hurried action to serve? Instead of Balaram serving Krishna, it was verily Krishna who served Balaram!

At Mathura where Bhagavãn's 'sannidhya' (Divine Presence) is ever present, the wicked Kamsa arranged 'ratostav' (festival of chariot) for the newly wed couple Vasudeva and Devaki. He had a big ornamental chariot decorated well and was going to take the newly wed couple on a ride through the streets of Mathura. This is a sign of Kamsa's wicked nature. Who is the wicked? One who is unable to behave in a balanced manner. They would suddenly jump about in joy or sit drowned in sorrow. Their behaviour would reflect the two extremes. Now, Kamsa is in the extreme state of joy and goes about ordering the people of the kingdom to decorate their homes and streets for the 'ratostav' that he was going to conduct for his newly wed sister Devaki. The whole kingdom is well decorated. For some reason, he decided to drive the chariot for the newly wed couple himself.

'pathi pragrahinnam Kamsamãbhãshayãhãsareeravãk' - Generally, in Sanskrit a word is coined only with the root sound ('moola shabda'). 'Sariiram' means body. When sound emanates from space and no form is found it is termed 'a-sariiri' (without a body). Well! Why do we call the guest as 'athithi'? A Brahmin comes for food on 'dwadasi' (thithi - day) or on the day of performance of 'srãdha' ('thithi'). One who visits us without bothering about 'thithi' (day [it is neither 'dwadasi' nor some 'sradha thithi']) he is called 'a-thithi'. Thus, each (Sanskrit) word is born. The word 'sahodara' (brother) has been coined from 'saha udaram' (born of the same womb).

When Kamsa was all set to drive the chariot there was a loud call from the sky - 'asarii' - what did it say? - 'Hey! Mooda (fool)!' There were countless people there but it was only Kamsa who responded to that call! This goes to show that everyone is aware of his status! Can one deceive his consciousness? What did it say?

"Hey! You would die at the hands of the eighth child of this couple whom you are now lovingly taking on a procession in a chariot."

"Ityuktah sa khalah pãpo bhojãnãm kulapãmsanah |
bhagineem hantumãrabdhah khadgapãnnih kacheagraheet" || (10:1:35)
Was not Kamsa wicked? Therefore, he at once took up the sword to kill his sister Devaki.

"tam jugupsitakarmãnnam nrushamsam nirapatrapam |
Vasudevo mahãbhãga uvãccha parisãntvayan" || (10:1:36)

The 'asarii vak' declares that the eighth child of Devaki whom he was taking out on a grand procession would bring about his death. Here, we find the strength born of wedlock. Vasudeva had only that morning wed Devaki. She was Kamsa's sister but the latter did not hesitate to draw the sword in an attempt to kill her whereas Vasudeva had only that morning wed Devaki and he was ready to fight for her life.

The Shastras speak on how to deal with a matter - 'sãma', 'beda', 'dãna' and then 'danda'.

'slãghaneeyagunnah soorairbhavãn bhojayasaskarah
sa katham bhagineem hanyãt striyamudhãhaparvanni'
At first, Vasudeva attempts a peaceful treaty, "Oh, Kamsa! You enjoy great fame. Don't you? It extends to the Deva loka! Even the Devas speak of your glory -'yasaskarah'. Would it not be affected if you kill your sister?" Vasudeva cleverly tries to convince him further, "The jealous Devas are trying to bring a blot on your fame by using the 'asariiri vak' to bluff. If you pay heed to these words and kill your sister would not your fame be lost?"

'mrutyurjanmavatãm veera dehena saha jãyate |
adhya vãbdasatãnte vã mrutyurvai prãnninãm dhruvah" || (10:1:38)
Everything is verily destined. Your date of marriage, time of death, etc. Nothing can be changed. One who is born has to die someday. Is not death certain for everyone?
"dehe pancchatvamãpanne dehee karmãnugoavasah |
dehãntaramanuprãpya prãktanam tyajate vapuh" || (10:1:39)
The body is made of the five elements. The body is subject to karmas. 'Prarabda' runs the 'sariira'. Do you desire to live in this world? Well! Do not worry. You will be born again. (sloka 39 to 45) Vasudeva tries all means.
"nirbandham tasya tam jnãtvã vichintyãnakadundubhih' | (10:1:47)
Anakadundubhi is a name of Vasudeva. He earned this name because a 'dundubhi' was blown at the time of his birth.

When these attempts of his fail, Vasudeva takes up the next tool - 'dãna' (charity).
Vasudeva tried all tricks of the trade - first peaceful talk ('sãma'), then tried to convince with clever talks ('beda'), 'danda' (stick - fight) cannot be used against him who is wicked. So, Vasudeva makes one final attempt. He uses 'dãna' (offer).

He said, 'Devaki and I are not your enemies. It is our eighth child that is said to be the death of you. The child is not yet born. One cannot say if eight children would be born to us. As soon as a child is born to us, I would bring it to you. You may do what you wish with it. So, shirk fear.' This appeased the anger of Kamsa.
"Na hyãsyãste bhayam sowmya yad vãgãhãsariirinnee ||
putrãn samarpayishyeasyã yataste bhamuthitam" || (10:1:54)

The procession came to a halt.

Kamsa could have easily overcome this trial by placing the couple in different cells. No child would be born then. There was no need to kill Devaki or Vasudeva or a child. Why did not this trivial matter did not strike Kamsa? Only the Lord's Will would triumph. If the Lord Wills something no none can stand against it. Even a small matter such as this would not strike us.

The first child was born to Devaki. She names the child 'keertimandam'!
Here, one must take note of Vasudeva's behaviour. It was his first-born. Since he had given his word to Kamsa to hand over all the children that would be born to him, he thinks, 'Oh, this is not my child. It belongs to Kamsa!' He takes the child and rushes to Kamsa. Kamsa was stunned. Even the mind of the wicked Kamsa was stunned by the behaviour of Vasudeva. Would anyone bring the just-born even while being aware that Kamsa was going to kill it? Even Kamsa's heart melted at the act of Vasudeva.
'kim duhsaham nu sãdhunãm vidushãm kimapekshitam|
kimakãryam kadaryãnnãm dustyajam kim dhrutãtmanãm' (10:1:58)
Is there any sorrow that cannot be borne by Mahans? They have verily destroyed the manas. What atrocious act is there that the wicked would not do?
Kamsa said to Vasudeva, "It is not the first child of yours but the eight that would cause me trouble. Please take this child back with you."
Vasudeva carried the child back. But he did not celebrate it even at heart, for, he knew the working of the mind of Kamsa. Any moment he would claim the child back.

Narada arrived at the scene and asked Kamsa, "I saw Vasudeva with you. What is the matter? Why did he come here?"
Kamsa explained all that had happened.
Narada, at once, advised Kamsa that he had not acted wisely in giving the child back to Vasudeva. Narada said to Kamsa, "The counting of the Devas is different from human counting. Eight could mean either way - it could be counted forward or backwards! So, send for Vasudeva now."
The fear-struck Kamsa sent for the child and hit the child against a stone as one would break a coconut and killed it. The Ãzhwar sings, 'makkal aruvarai kallidai modi' He killed six infants hitting them against a stone. Slokas 65-69: He imprisoned Devaki and Vasudeva. Usurping the throne from his father Ugrasena, he crowed himself the king of the Yadavas.

A king needs council of Ministers. Does he not? And, who were Kamsa's council of Ministers? Sloka 1 and 2: They were demons like Pralamba, Baka, Chãnoora, Trinãvarta, Aghasura, Mushtika, Arishta, etc. The good people realized that they could not live under such a king and taking their bag and baggage left their hearth and home for neighboring kingdoms like Kuru, Panchala, Kekaya, Salva, Vidarbha, Nishada, Videha, Kosala and others.

Devaki was now pregnant with the seventh child. Balarama had occupied her womb. The Lord, at once, calls Yoga maya and instructs her, 'Adisesha, in a hurry to serve me while I am on the earth, has entered the womb of Devaki. Remove this 'tejas' from Devaki's womb and place it in Rohini (Vasudeva's another wife who was in Nanda-Yasoda's home at Gokulam for safety). You please get into the womb of Yasoda. I will enter Devaki's womb and be born in the prison cell. I would be taken to Gokulam and placing me beside Yasoda, you would be brought here. For the services that you are going to render in this Lila you will be worshipped by the people on earth as Durga, Bhadrakali, Vijaya, Vaishnavi, Kumuda, Chandika, Krishna, Madhavi, Kanya, Maya, Nãrãyani, Sarada and Ambika. People would build Temples for you, chant Lalita Sahasranama and do Bhagavati puja!

Yogamaya at once set out to carry out the Lord's instructions. Now, the Lord got into the womb of Devaki. As soon as the Lord entered her womb, Devaki experienced great Bliss. As soon as Devaki became pregnant with the eighth child, it instilled deep fear in Kamsa. While walking, sitting, eating, sleeping, speaking he kept thinking of this child. He had arranged for all kinds of security measures.

Now, Lord Brahma, Siva, Maharishis like Narada and all Devas come down to the earth to sing the Praise of this Divine child:
"Satyavratam satyaparam trisatyam satyasya yonim nihitam cha satye |
Satyasya satyam mrutasatyanetra satyãmakam tvãm saranam prapadye' || (10:2:26)
'tvatpãdapotena mahatkrutena kurvanti govatsapadam bhavãbdhim' (10:2:30)
Here, he says, "One who does only japa, dhyana, yoga, etc. would slip and fall. But one who is devoted to you would cross the ocean of samsara as one would the footmark of a calf. Those who say, 'I do not need Krishna. I would do japa, dhyana on my own,' would slip and fall. They will not reach ashore.

"Atha sarvagunopetah kãlah paramashobhanah |
yarhyevãjanajanmarksham sãntarkhagrahatãrakam" || (1)

All the seasons were present; all the stars, the planets were at peace. The star Rohini was on the ascent. All auspicious signs were found on the earth. Water in the rivers were clear; the ponds were filled with full bloomed lotuses; all the trees in the forests flowered; bees buzzed around these flowers; birds chirped happily; breeze filled with aroma blew softly; 'agni' (fire) in 'homa' burnt quietly; everyone's mind was at peace [even the asuras' hearts experienced peace]; 'dundubi' was played; the Kinnars and Gandharvas sang; Siddhars, Chãranãs sang praises of the Lord; Vidhyadhara women and Apsara women danced joyfully; Maharshis and Devas rained down flowers in joy; rains came down in a drizzle. It was midnight. There was total darkness all around. It was then that the innermost dweller of all creatures was born, off Devaki's womb.

"Tamadbhutam bãlakamambujekshannam
chaturbhujam shankhagadãryudhãyudham |
srivatsalakshmam galashobhikoustubham
peetãbaram sãndrapayodasoubhagam" || (10:3:9)
"mahãrhavaidooryakireetakundalam-
tvishã parishvaktasahastrakuntalam |
udhãmakãngjyangadakankanãdibhi-
virochamãnam Vasudeva ikshata" || (10:3:10)

The Divine child had a wonderful form-Lotus eyed; four hands; holding weapons like the Conch, Gada; bearing the mark of 'Srivatsa'; complexion as that of the dark rain clouds; the 'koustuba' around the neck shone by the luster of the neck of the child! A crown of invaluable gems, eardrops; The child also wore bracelets and anklets.
Looking with amazement at this wonderful Divine child, Vasudeva mentally offered a lakh cows to the Brahmins. "

NOTE: Any discrepancy/lapse in the translated version of the Upanyãsam is the sole responsibility of the person/s who translated the work from Tamizh into English.

Home • e-MM • Contact

Radhe Krishna