bhagavat katha saptah

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Bhagavat Katha Saptah

§ No. Topic Page No.

1. Day 3 Narration 2

2. Days 4 and 5 Narration 11

3. Final two days Narration 25

4. Some Krishna Stories 33

5. Einstein’s God letter and Krishna Kathas 38

Dear All:

His Holiness Sri Pundrik Krishna Goswami (from Sri Radha Ramana Temple, in

Vrindavan, India) is conducting the Srimad Bhagavat Katha Saptah at:

Echo Valley Clubhouse

27511 Echo Valley East

Farmington Hills, MI 48334

Time: 6:30 PM to 9:30 PM (on weekdays) through October 5

10:30 am to 1:30 PM on Final Day, Oct 6 (Saturday)

The narration is in ENGLISH. Please try to attend.

Katha in progress on Oct 4, 2012 at Echo Valley Club House

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§1. Day 3 Narration

The Katha started on Sep 30 (this past Sunday) but I, unfortunately, missed the

first two days of shravanam. Yesterday, Swamiji told us the story of the Shrotaa -

the listener.

As Swamiji told us, in the Katha, we always have two persons. One is the Vaktaa -

the speaker and the other is the Shrotaa - the listener. Both shrotaa and the vaktaa

are assured liberation.

Starting with the story of Ashwatthaamaa, and the atrocities he committed at the

end of the Mahabharata War, Swamiji took us all the way through the story of

Parikshit's curse and his decision to fast as he awaits his death on the banks of the

Holy Ganga.

Parikshit, grandson of Arjuna, received the kingdom from Yuddhishttira and was

cursed by a haughty Brahmin boy (to die of a snake bite) in seven days, for a minor

offense that he had committed. Parikshit accepted the curse as a blessing, since he

now knew exactly the time of his death - which no one knows. He decided to fast

and meditate for the last seven days and went to the banks of the holy Ganga.

But, Parikshit was a just king. He governed his kingdom following Raja dharma.

There was no question of committing any offenses by him in the conduct of his

stately duties. Yet he was cursed. But, when Parikshit arrived at the banks of the

Ganga, he was not left alone. All the great rishis and celestials arrived and

surrounded him. The Shrotaa was ready.

And, then the Vaktaa arrived in the form of the young sage Shukaacarya. Parikshit

wanted to hear from the assembled rishis and the celestials something that divine

that he could remember as he was preparing to die. But no one answered since

Shukaacarya, the son of Veda Vyasa, who had composed the Srimad Bhagavtam,

was to appear. Shukaacarya appeared like a Avadhoota - an unkempt ascetic who

was stark naked. He attracted the attention a whole bunch of young children who

were chasing him out of curiosity. Many young women were also curiously

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chasing him. Shukaacarya, of course, was in a holy trance, totally unaware of his

surroundings, or himself. After Vyasa composed the Srimad Bhagavatam, he

taught it to his son. His son turned into a total renunciate!

There is a beautiful verse in the beginning of the Bhagavatam which states that

when Shukaacarya left his home, the sage Vyasa, could not bear the separation

from his son and started chasing him. Along the way, in a small lake a whole

bunch of young ladies were frolicking and enjoying their bath. They were all

starked naked. And Shukaarcaya passed them, totally unaware. Vyasa, who was

chasing his son, and wailing, appeared. All the ladies immediately reached for their

clothes and covered themselves. Vyasa chided them and asked why they did that?

When my son passed you did not react but when I came you reacted and covered

yourself. He wanted to know why.

The young ladies replied, "Your son does not even know that we are women. But

you do."

Such is the glory of the Vaktaa who was to tell Parikshit, the Shrotaa, the story of

Srimad Bhgavatam. Parikshit welcomed the sage and offered him a high seat

among the assembled. Here ends the First Canto of the Srimad Bhagavatam and

this is where Swamiji ended his narration yesterday.

The questions that Parikshit posed to the sage will begin the narration of the story

from the next session.

In yesterday's narration, Swamiji told us about the atrocity committed by

Ashwatthaamaa (to avenge the killing of his father Dronaacaryaa). Krishna wanted

Arjuna to kill him. Draupadi was wailing since all her sons had been killed. But

Ashwatthama was a Brahmin, and also the son of the guru. So, he should not be

killed. But Krishna said, "He is also attataayee, one who has committed a heinous

crime. The shastras permit such a killing. So, kill him," said Krishna. But Draupadi

did not want him killed. Arjuna was in a bind.

On the one hand, Krishna wants him to kill and on the other Draupadi, his wife,

says do not kill him (although she was suffering the pangs of losing all her

children). It was decided therefore to shame Ashwatthama instead of physically

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killing him. Loss of honor, loss good name is worse than death. Losing one's

wealth is like death and it is a great loss. Losing one's body (due to death) is a

greater loss. But, losing one's honor is an even great loss. (In verse 34, chapter 2, of

the Gita, Krishna points this out to Arjuna - if he were to run away from the

battlefield, he would be ridiculed by everyone who had assembled and that

apakeertee is worse than death.)

We remember great personalities even today, long after they are dead -- like our

acaryas, Adi Sankara, Ramanuja, Madhavacarya, the Azhwars and so on, scientists

like Galileo, Newton, Planck, Maxwell, and Einstein (I have been spending a lot of

my time recently with articles where their works are being used), and great

President and statesmen like George Washington, Abraham Lincoln, Kennedy,

Mahatma Gandhi.

One's fame and great name is to be cherished. And so, one must live a life that

makes one worthy of such a honor in society.

Ashwatthaama was therefore dishonored by a) cutting off his shikhaa (the tuft of

hair on the back of the head that is grown and kept by all Brahmins, now with

modernization, we have all lost our tufts) and b) removing a jewel from his head.

Ashwatthaama had a great jewel he was born with. It was literally attached to him.

That jewel too was removed by Arjuna (leaving a gaping hole in his forehead).

That dishonor was the punishment that Ashwatthaama was given.

Ashwatthama was a chiranjeevi - immortal - he really could not be killed. In his

rage, over his father's death and now his own humiliation, he hurled the

Brahmastra to kill the last of the Pandava heirs - the child in the womb of Uttara,

the wife of Arjuna's son Abhimanyu. When the Brahmastra was released, no one

could be spared. Uttara pleads with Krishna with the famous verse, "Traahi traahi

Mahayogin".

Arjuna asks Krishna what is to be done now. This fool only knows how to release

the Brahmastra but he cannot withdraw it. Everything will be destroyed. Krishna

tells Arjuna, "You know how to control the Brahmastra, so why don't you release

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your own Brahmastra and slow down the one released by Ashwatthaama, and "then

you can withdraw them both." Arjuna is stunned by the solution that Krishna

proposes. He tells Krishna, "Even my gurus did not teach me this."

It was, however, Krishna's Sudarshana chakra that eventually saved the unborn

Parikshit in Uttara's womb. But, he was still-born and all the ladies, Uttara, the

mother, Draupadi, the grandmother, and Kunti, the great grandmother, all begged

with Krishna to breathe life into the child. (There is another story associated with

this about how Krishna was a Akhanda Brahmachari - only such a person could

breathe life into the still born child, how is Krishna Akhanda Brahmachari with

16,108 wives? This has been recounted in an earlier email.)

So Parikshit was saved. They say, in the glow of the Brahmastra, the baby in the

womb was able to see Krishna with His Sudarshana chakra. And, all his life he

spent looking for that great personality that he saw while in the womb - pari

eekshati iti Parikshit -- one who intently peering and looking (eekshati) all around

(pari) and so he got his name.

When Krishna was ready to leave and seated in his chariot, Kunti came running

and chanted one of the glorious hymns in the Bhagavatam, which Swamiji chanted

from memory. This hymn includes many great verses and one should really

commit them to memory. The hymn begins and ends with the same word (see

canto 1, chapter 8, verses 18 to 43). It begins with "Namasye Purusham.." It ends

with Yogeshwaraakhila gurO Bhagavan namaste".

It begins with "I bow, namasye". It ends with "I bow to Thee, namaste". Let us

recall a few verses here, in particular one that is stunning in the use of the word

"vipadah". This means "calamity". We all want "sampad", not "vipad", as in the

verse, "Apadaam apahartaaram daataaram sarva sampadaam". But, Kunti says give

me "vipad" since every time there was a calamity that befell her and her family,

Krishna appeared. So, she says,

Vipadah santu nah shashvat yatra tatra JagatgurO l

BhavatO darshanam yat syaat apunar Bhava darshanam ll 1.8.25 ll SB

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When I first read this sloka, I was stunned by the first word "vipad". Usually we

talk about "sampad". Kunti recalls all the turmoils in one beautiful verse before this

and then asks for "vipad" since it seems guarantee her the Bhava darshanam -- the

very appearance Krishna before her. (And so should we, when calamities befall

and believe in the appearance of Krishna in our lives!) The two beautiful verses

before this are:

KrishNaaya Vaasudevaaya Devakee-nandanaaya ca l

Nandagopa kumaaraaya Govindaaya namo namahaa ll 1.8.21 ll SB

Namah Pankaja-naabhaaya namah Pankaja-maaline l

Namah Pankaja-netraaya namaste Pankaajanghriye ll 1.8.22 ll SB

The first verse describes in simple words who Krishna is. He is the son of

Vasudeva, He is the son of Devaki and brings her great joy, He is the son of Nanda

Maharaja (foster father, husband of Yashoda) and He is Govinda, the charming

cowherd, whom all of Vrindavana enjoyed along with all the gopis and gopas.

The second verse describes Him some more but the key is the use of Pankaja

repeatedly, the lotus. He is Padmanabhee - pankaja naabha -- the one with the lotus

that springs from the navel atop which is seated Brahma. He is adorned with a

garland of lotuses (like roses and other flowers we use). He is one with lotus-like

eyes. And, He is the one whose lotus-feet we all seek. Kunti repeatedly says namah

as she described the Lord in these beautiful verses.

Krishna listened to Kunti's prayer and smiled. Yuddhishttira also came and stopped

Krishna. He was completely tormented by the war and all the killing. He says

exactly what Arjuna was lamenting about in the beginning of chapter 1 about the

heinous sins committed by all the killing - of dear friends, of the gurus, of elders

and family members -- how could he enjoy the kingdom.

Krishna consoles him and tells him to go to Bheeshma was still lying on the bed of

arrows awaiting the holy time of Uttarayanam so he could breathe his last. Swamiji

now narrated to us the hymn that Bheeshma recites while all are assembled and

Yuddhishttira asks for instructions (at the behest of Krishna) so that he could be

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consoled. We are all familiar with the questions posed by Yuddhishttira in the

Vishnu Sahasranamam.

Bheeshma reveals to Yuddhishttira that Krishna is the Supreme Being. He should

not forget that it was Krishna who did everything, all the killing too (as mentioned

in chapter 11 of the Gita, to Arjuna, in the Vishwaroopam chapter). We are all just

mere instruments. When Bheeshma was instructing about all the dharmas, he

mentioned "stree dharma", the dharma that is to be followed by strees - women.

Swamiji said that Draupadi smiled when she heard Bheeshma mention this.

Bheeshma wanted to know why she was smiling. (Swamiji said that there are 120

different ways we smile and each has a special meaning. Sometimes, our smile also

means, "I don't understand anything".)

Then Draupadi asked Bheeshma, "What happened to all this stree dharma that you

mention when I was insulted and disrobed in the court of Duryodhana?"

Then, Swamiji said, Bheeshma asked to be forgiven for that offense he had

committed against her. He also said, "Dear Draupadi, see what I am going through.

For that sin, I am now lying here on this bed of arrows and not dead yet."

In Bheeshma's moving hymn, there are a couple of verses that are worth

mentioning. Again, Swamiji was reciting from memory, in his glorious voice (I

had my copy of the Bhagavatam with me and was reading the verses as Swamiji

was singing them). In one of the verses, Bheeshma recalls how Krishna had made a

vow that to bear any arms in the battle. Bheeshma knew he could not counter the

Sudarshana chakra. After Krishna made His vow, Bheeshma made a vow that he

would fight so fiercely that Krishna will be forced to bear weapons. And so he did

on the day he fell. Bheeshma fought fiercely since Duryodhana had accused him of

cheating him and not fighting to full capacity -- 60 of his 100 brothers had already

been killed, what are you doing, Bheeshma, he asked? Are you with us or with the

enemy. (Sounds familiar, doesn't it? If you are not with us... etc.

http://www.krishnaimages.com/krishnabhishma.html, see also

http://www.iskconbangalore.org/krishna-breaks-his-own-promise ,

http://in.answers.yahoo.com/question/index?qid=20090830113327AA3wOKy )

http://www.krishnaimages.com/krishnabhishma.html

http://www.iskconbangalore.org/krishna-breaks-his-own-promise

http://in.answers.yahoo.com/question/index?qid=20090830113327AA3wOKy

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http://www.dollsofindia.com/dollsofindiaimages/krishna-pictures/krishna-attacks-

bhishma-with-chariot-wheel-QC72_l.jpg

So, Bheeshma fought fiercely. He even wanted to kill Arjuna that day. Arjuna did

not know how to defend himself. That was one day Arjuna did not remember what

to do. Krishna motivated Arjuna to fight and not behave like a coward - like the

eunuch he had been during the ajnaatavasam part of their banishment - when they

were supposed to live incognito. Arjuna's chariot was smashed into pieces and it

appeared that Arjuna would now face certain death at the hands of Bheeshma.

Then, in the heat of the battle, Krishna looked around and picked up the chariot

wheel that was lying around, hurled it high above His head and rushed to

Bheeshma to save Arjuna.

It looked as if Krishna was actually holding the Sudarshana chakra in His hand and

rushing to Bheeshma with a weapon - to kill the latter. Then Bheeshma said,

"Krishna, I have now won. I have fulfilled my vow to force you to bear a weapon".

Bheeshma dropped all his arms instantly and was then mortally wounded that day

as the battle continued. But, lying on the bed of arrows, Bheeshma says, "It is the

Supreme Being's mercy. He wants to fulfill every wish of His bhakta. Every word

uttered by the bhakta must come true. Krishna did that so that my wish can be

fulfilled."

http://www.dollsofindia.com/dollsofindiaimages/krishna-pictures/krishna-attacks-bhishma-with-chariot-wheel-QC72_l.jpg

http://www.dollsofindia.com/dollsofindiaimages/krishna-pictures/krishna-attacks-bhishma-with-chariot-wheel-QC72_l.jpg

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Swa-nigamam apahaaya mat pratignyaam

Ritham adhikartum avapluto rathasthah l

Dhrutaratha charaNobhya-yaacchalad-gur-

Hari-riva hantum ibham gatotareeyah ll 1.9.37 ll SB

In this verse from the hymn, Bheeshma says that Krishna knows all the agamas and

shastras (swa nigamam) yet He appeared willing to renounce (apahaaya) them just

to please His devotee - to fulfill my pledge (mat pratignyaam) to force Him to bear

arms on the battlefield!

In Vrindavana there is a temple (called Gita Mandir) where the deity is Krishna

and holding the chariot wheel. Unfortunately, I could not get darshan that day since

the temple was closed at that time and we could not stay until it opened (the rules

of laid by the autodriver who was taking me around had to be followed!)

The final sloka, before Bheeshma begins his hymn, has an interesting word which

again stunned me when I first read it. The word used is "ameelita drik" which

means "with wide open eyes". Usually, we read about "unmeelita" which means

eyes closed. We go to the temple to see the Lord and then in His presence, we

close our eyes instead of enjoying the beautiful sight. Bheeshma was ready to

breathe his last. Krishna was standing right in front of him. So, as he sings his

hymn, he kept his eyes wide open. Why close the eyes when that is the sight

(darshanam) that we all want? And, so Veda Vyasa, when he described this scene

says "ameelita drik" (see also http://www.scribd.com/doc/89443432/Cosmology-

Lessons-from-The-Bhagavad-Gita).

Then Krishna returned to Dwaraka. Everyone was awaiting His return. Everyone

was talking about who He will come to see first. Rukmini said, it has to be her. His

parents said, no He will come to see us. His devotees thought He will come to

them. And so on. Of course, Krishna pleased each one of them. He appeared

everywhere and each felt He had appeared first before them!

Then Swamiji finished the narration by telling the story of Parikshit becoming the

king and meeting Kalipurusha. And the curse that followed one day when Parikshit

went on a hunt, was very tired and thirsty and entered the hermitage of the sage to

http://www.scribd.com/doc/89443432/Cosmology-Lessons-from-The-Bhagavad-Gita

http://www.scribd.com/doc/89443432/Cosmology-Lessons-from-The-Bhagavad-Gita

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ask for water. The sage was meditating and did not even feel the arrival of the

king. Angered by that Parikshit took a dead snake that was lying nearby and put it

as a garland around the neck of the sage. (Here we see the description of the sage

'meelita locanam", closed eyes.) The sage's young son was horrified when he found

his father in that condition and cursed that whoever did it will die of a snake bite

(by Takshaka, the king of the snakes) on the seventh day.

And so, Parikshit, when he heard about this curse, was pleased since he unlike any

other human knew the time of his death. And, he came to the banks of the Holy

Ganga, fully resolved to spend the last seven days of his life fasting and

meditating.

And, then arrived Shukacarya. Parikshit, listened to the sage, night and day. He

tells the sage "Don't worry about me. I am ready to listen to you night and day."

(He seems to have forgotten about the sage, never mind!).

And so it is that we listen to Bhagavta katha in seven days.

When Swamiji was telling the story, it really felt like he should just keep talking --

nonstop -- all night! But, then it was 9:30 PM and people had to have their

prasadams and rush for work the next morning.

And, so ended, the katha on the third day. Harinama samkeertanam, Govinda

Govinda.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare l

Hare Rama Hare Rama Rama Rama Hare Hare ll

Hari Bol.

Very sincerely

V. Laxmanan

October 3, 2012

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§ 2. Bhagavat Katha Continued

Bheeshma keeps his eyes wide open

but Krishna closes His eyes

Dear All:

As you know, His Holiness Sri Pundrik Krishna Goswami (from Sri Radha

Ramana Temple, in Vrindavan, India) is conducting the Srimad Bhagavat Katha

Saptah at the following address:

Echo Valley Clubhouse

27511 Echo Valley East

Farmington Hills, MI 48334

Time: 6:30 PM to 9:30 PM (on weekdays) through October 5

10:30 am to 1:30 PM on Final Day, Oct 6 (Saturday)

The narration is in ENGLISH. Please try to attend.

His Holiness definitely has a way of whipping us all into a fervent chanting and

kirtan of the holy names of the Lord. Every day, before the discourse begins, and

after it ends, we all join him in beautiful melodious chanting. Yesterday, one of the

chants that enraptured all devotees was the following:

Radhe Rahe Govinda Govinda Radhe……

Radhe Radhe Govinda Govinda Raadhe……..

Govinda Radhe Gopala Radhe……….

Shree Radhe Govinda Govinda Radhe………

Hare Krishna Hare Krishna Krishna Krishna Hare Hare l Hare Raama Hare Raama Raama Raama Hare Hare ll

Over the last two days (4th and 5

th), after finishing the narration of the story up until

the return of Krishna to Dwaraka (this was at the end of the 3rd

day), Maharaj-ji

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tooks us through quickly through all the Cantos. He provided us with a brief

synopsis of the all topics covered here. He promised to take us through Canto 8 on

the 4th day, but the narration actually ended with the story of the birth of Krishna,

which is actually in Canto 10. Of course, we all stayed a bit longer to listen to the

whole story.

On the 4th day, Swamiji first mentioned the question posed by Parikshit to the sage

Shukacarya. The sage was very pleased with Parikshit’s question and

complimented him profusely with the following verse, which is the first verse of

Canto 2, chapter 1, where Shukaacarya’s narration begins.

Vareeyaan esha te prashanahaa kruto lokahitam nrupa l

Aaatmavit sam-matah pumsaam shrotvaadishu yah parah ll 2.1.1 ll SB

The sage said, “Your question, O king, is an excellent one. It’s only objective is the

welfare of all the worlds (lokas). You have asked me about what is worth hearing,

remembering, and glorifying through singing. This is the hallmark of the great

souls that they are ever eager to find answers to want transcends all.”

Parikshit had spoken to the sage as follows, after he was offered an exalted seat

(final verses of Canto 1, chapter 19, verses 32 to 39), “O Brahman (great sage,

knower of the Absolute), we are so fortunate that have appeared here in our midst.

It appears that Krishna Himself is very pleased with me since He not only gave me

birth in the family of His aunt (i.e. Kunti), He has now also sent you here. Only by

His grace could I have the darshanam of (the sight of) an exalted soul like yourself.

You are the guru even for all the great yogi, so please let me ask you. (Tatah

pruccaami samsiddhim yoginaam paramam gurum, verse 37). Please tell

1. What should a person, who is going to die, do, in every possible way?

Yat kaaryam, mriyamaaNasya sarvathaa, verse 37.

2. What should be heard? Yat shrotavyam, verse 38.

3. What should be chanted repeatedly, japtavyam, verse 38.

4. What should be sung as bhajans - yat bhajaneeyam, verse 38.

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After reviewing the verses above, Swamiji quickly wanted to survey all the Canto

through number 8, but he actually continued through Canto 10 and spoke briefly

about the birth of Krishna. And so, appropriately, the narration began yesterday (5th

day, Oct 4, 2012) with the story about the celebrations in Gokula, the house of

Nanda Maharaja, where baby Krishna had been transported. If you recall, Mother

Yashoda had actually given birth to a baby daughter but she did not know that and

fell asleep after giving birth. (Things were obviously quite different back in those

old days!) Of course, this was all part of the Lord’s Maya and leela since the baby

daughter, who was Yogamaya incarnate, was to be switched and taken back to the

prison by Vasudeva who came with the baby Krishna to Mother Yashoda’s

bedside. And, so, in the latter part of the night (Krishna was born at exactly

midnight) after baby Krishna mesmerized His parents Devaki and Vasudeva, the

switch was made.

As noted in earlier emails, and as also narrated by Swamiji, indeed the whole

Universe had prepared itself for the arrival of baby Krishna. In the Srimad

Bhagavatam, the narration of Krishna’s birth begins as:

Atha sarva guNOpetah kaalah paramashobhanahaa l 10.3.1 SB

Even time, whose ravages who ravages we all fear and none can overcome,

transformed and become the most beautiful (parama shobhanah) and filled with all

auspicious qualities (sarva guNOpetah). All the planetary Gods turned into

beneficiaries – even planets like Shani which often bestow malefic results – turned

into their most holy selves. All the directions, all the waters, of all the oceans,

rivers, lakes, ponds, and even puddles, turned into their most holy selves. Every

fire, every waft of wind, every little place on the face of the earth, every town,

every village, all the stars, all the galaxies, indeed the whole Universe was

rejoicing and welcoming the birth of Krishna.

The river Yamuna was completely flooded and overflowing since she (Yamuna

Devi) told everyone that baby Krishna is coming and the waters from all over

entered the Yamuna. She could not keep the secret to herself and wanted everyone

to know about her own great blessing with Krishna coming to frolic on here banks.

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When Kamsa came to kill the baby (the 8th one was supposed to be his killer, as

per a divine voice he had heard), the baby daughter turned into the eight-armed

Durga and mocked Kamsa for trying to show his prowess with the weak –

especially a baby girl. She told Kamsa, “Go show your bravery elsewhere. Your

killer is born and He is gone. Now, wait for your death.”

Kamsa’s heart was filled with terror. But, he also decided to immediately release

Devaki and Vasdeva from the prison and begged to be forgiven for the offense of

killing the other six babies (the 7th was Balarama who was transported to the womb

of Rohini, Vasudeva’s second wife, who was also living in Gokula; the 7th

baby

was declared to Kamsa as being miscarried – Canto 10, chapter 1, verse 8 and

chapter 2 verses 7 to 15). Kamsa also started planning to find baby Krishna and kill

Him.

In the meanwhile, when day broke, and Mother Yashoda woke up, she saw the

most beautiful sight imaginable – the smiling baby Krishna on her side. Tears

started rolling down her cheeks and turned into a stream that did Abhishekam for

the baby. And as the morning sun rose and its rays fell on those tears, they

glistened like pearls. As the flow of tears stopped and started dripping, drop by

drop, it appeared as if a garland of pearls was being offered to the baby.

The whole of Gokula found out about this most beautiful baby’s arrival and all

came to see the baby. Nanda Maharaja, Krishna’s foster father, immediately

ordered Brahmin priests to come and perform all the jata-karma-samskaras,

bestowed gifts, and offered prayers to all the Gods and the elders.

Then Swamiji started telling us the story of Pootana and enthralled every one.

Now, it is here we come to the part where Krishna closes His eyes.

As I had mentioned in the previous email, when Bheeshma was lying on the bed of

arrows, instructing Yuddhishttira and all the assembled rishis and celestials about

all the dharma (the Vishnu Sahasranamam was also revealed at that time), Krishna

stood right in fronto of Bheeshma. Vyasa says that, as he was ready to breathe his

last, Bheeshma sang a devotional hymn and kept his eyes wide open saw that he

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could have full darshan of the Lord. Why close the eyes, when Krishna is present

right in front on his own eyes? The verse from Canto 1, chapter 8 is given below.

Tatopa samhrutya girah sahasraNeer

Vimukta-sangam manaadi poorushay l

KrishNe lasatpeetapaTe Chaturbhuje

Purah-sthite-ameelita-drik vyadhaarayat ll 1.8.30 ll SB

The last line says “ameelita” which means not closed, or wide open. It is the

opposite of “meelita”, or “nimeelita” which is want we often encounter when one

is describing a person who is meditating. Bheeshma too was meditating. He held

full control of all his senses and assured that they are in no way attached to

anything else (vimukata-sangam) except on the Lord (mana-aadi poorushay). But,

he kept his eyes wide open. The sage, whose ashrama, King Parikshit went to get

some water, since he was thirsty from all the hunting that he had been doing, did

not see Parikshit. His eyes were closed as he was meditating. Parikshit saw the

sage. But, all his indriyas, manas, and buddhi were fully in control and he had

attained a state that well beyond the three states (jaagrat, awakened, swapna,

dream, sushupti, deep trance), verses 25 and 26, Canto 1, chapter 8.

Dadarsha munim aseenam shaantam meelita-locanam l 1.8.25 ll SB

Parikshit did not realize what he was witnessing and felt that the sage did not

welcome him or offer due respects to a visitor (atithi). He got angry and put a dead

snake that was lying nearby as a garland around the neck of the sage and left.

(Thus, when the sage’s son saw the sight of his father, he cursed the person who

did it would die of a snake bite in seven days, see “nimeelita” later.)

Now, let us came back to the story about the “closing of the eyes” by Krishna. One

has to put this “closing of the eyes” in proper context – hence the digression here.

After all of Gokula was rejoicing with the arrival of baby Krishna, Nanda

Maharaja went to Mathura since he had to pay taxes to the King. Taxes, yes taxes,

were due. The annual tax day had arrived – Canto 10, chapter 5, verse 19 - goes

back many thousands of years!

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Nandah Kamsasya vaarshikyam karam daatum kuroodvaha ll

Ka-ra here means taxes, karam datum means to pay or give taxes, vaarshikyam, is

annual. So, baby Krishna came just in time for tax day - like all good babies do -

and Nanda Maharaja probably took the tax deduction that he was owed for the

baby! Hahaha – there is always fun with baby Krishna.

Anyway, in Mathura, Nanda Maharaja also met Vasudeva after paying his taxes

and informed Vasudeva (short vowel, Krishna’s father) about the birth of his (i.e.,

Nanda’s) son! Amazing, isn’t it? Vasudeva being told about the birth of baby

Krishna by Nanda! Vasudeva offered his congratulations to Nanda on the birth of

his son (verse 23, chapter 5, Canto 10) and expressed his happiness at being able to

meet with Nanda on this joyful occasion. Vasudeva also enquired about Balarama

who was living in Gokula with his mother Rohini and wanted to know if Nanda

and Yashoda were also taking good care of Balarama too. (He never told Nanda

the truth about baby Krishna.) Then he told Nanda to hurry back to Gokula since

many bad things are happening (this was an indirect way of taking care of the

welfare of Krishna by his father). “Don’t stay here for too long. There are

calamities, I hear, going on in Gokula.” Neha stheyam bahu-titham

santyutpaataash ca Gokule; verse 31, chapter 5, Canto 10.

Of course, there were calamities. Krishna leela had already started in Gokula and

all demons were getting vanquished one by one, even by baby Krishna.

So, Nanda Maharaja started his journey back to Gokula and was thinking about

what Vasudeva had told him. “Vasudeva’s (Krishna’s father’s) words must be

true.” He was worried about any dangers ahead and prayed to the Lord as he

started towards Gokula. “Let me seek the refuge of Lord Hari. Let Him rescue us.”

There was a very cruel female raakshasee name Pootana (or Putana). She was very

fond of eating small babies. Kamsa had ordered her to slay all the babies – out of

the fear he had since baby Krishna had escaped and he had encountered the

Yogamaya in the prison when he went to kill baby Krishna. In the Srimad

Bhagavatam, the sage Shukaacarya begins to tell the story of Putana, as follows.

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Kamsena prahitaa ghoraa Pootanaa baala-ghaatinee l

Sishoonsh-ca-caara nighnantee pura-grama-vrajaadishoo ll 1.6.2 ll SB

Na yatra shravaNaadeeni rakshoghnaani swakarmasu l

Kurvanti saatvataam bhartuh yaatudhaanyaash ca tatra hi ll 1.6.3 ll SB

In the second verse here, Shukaacarya says that only where people do not

remember the Lord, or listen to His glories, only there one has to be afraid of

rakshasas (yaatu-dhaanyaah). Then Shukaacarya starts describing Pootana. While

narrating this story, Swamiji told us that Shukaacarya himself describes Putana.

This is the only place where the sage describes a woman and her beauty. Yes, that

gruesome raakshasi decided to come to Gokula and assumed a very beautiful form.

This beauty of Putana is fully described in the next two verses by Shukaacarya

(Remember, this is the same sage who could not tell a man from a woman, as told

by the naked ladies were frolicking during their bath as he passed by, being chased

by his father Vyaasa!)

Swamiji told us about who Putana really was. In her previous birth she was the

daughter of the King Maharaja Bali. When the Lord appeared as Vamana, He was

born from the womb of Aditi, wife of the sage Kashyapa, who was later born as

Devaki and had the Lord again in her womb. When Vamana appeared in front of

Bali, seeing that beautiful and handsome young boy, Bali’s daughter was so

enchanted she wanted a baby just like that young boy. And, so, as baby Krishna,

the Lord decided to fulfill her wish, although she could not have him inside her

womb. He decided that he will give her the pleasure of feeding Him with her

breasts. This is story of the breast-feeding of baby Krishna by Putana.

But, Putana came in a beguiling form so that she could get entry into Gokula and

Shukaacarya describes her beauty. (Even in the kingdom of Indra, all damsels were

extremely beautiful as told in Canto 8, chapter 5, verse 16 and 17. Bali came to

conquer this kingdom of Indra and so Indra asked for Vamana’s rescue – Indra was

Vamana’s elder brother – hence Upendra in Vishnu Sahasranamam, Upendro

Vamanah Praanshuh Amogah…)

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This daughter of Bali took the form of a beautiful damsel to etner Gokula. Her hair

were adorned with beautiful flowers (of bela tree).She was wearing the most

beautiful dress. When the ornaments in her ears would jiggle, her whole face

would glow from the radiance of that ear ornament. She had huge breasts and a

huge behind but a very slender waist. When she walked gaitfully and smiled she

enchanted all the inhabitants of Vraja. Her smile, the glances she cast from the

corner of her eyes, the lotus that she held in her hand and waved stole the hearts of

all the gopis and the gopas. They all thought that Mahalakshmi had probably come

to see Her own husband.

Putana searched all over very quickly and found her way to the house of Nanda

Maharaja and the baby Krishna. The baby was lying on the bed, sleeping. When

Putana arrived, baby Krishna immediately knew who she was and closed His eyes!

Shukaacarya says,

Vibudya taam baalakamaarikaam

Caraacaraatmaa-aasa nimeelitekshaNah l

Anantam aaropayad ankam Antakam

Yathaarogam suptam-abuddhirajju-dheeh ll 10.6.8 ll

Here also we find “nimeelita” for closed eyes. Krishna saw her, recognized her and

close His eyes. We also have an interesting simile here – that of the snake (uraga,

yathaa+uraga = yathOraga) and the rope (rajju) often used. A sleeping person

might get bewildered and embrace a snake thinking it to be a rope and totally

harmless. Shukaacarya says Putana embraced the baby Krishna in the same way.

Remember the baby was sleeping and woke up and closed His eyes. But Putana is

compared to the sleeping and confused person. Kaala means time and time is often

compared to a serpent (as in Kaalasarpa). So, the embracing of the baby Krishna

by Putana was like a sleeping confused person embracing a snake like a harmless

rope. But the word Kaala also means death in Sanskrit. Putana had embraced death

itself, unknowingly, while wanting to kill the baby. A lot of very profound

thoughts are packed into this one verse.

Why did he close His eyes when He saw Putana?

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Swamiji told us that he can talk forever about just this one topic. A few months

ago, he said, he was in London and spoke about why baby Krishna closed His eyes

for a whole month! “Okay, I will tell you in brief”, Swamiji said about why

Krishna closed His eyes. In the commentary of this verse (in Hindi, by Gorakhpur

Press) we again find many (21) interpretations given by various acaryas.

1. Baby Krishna knew she was going to feed him with poison from her breasts.

She wanted a son like Him. He could not fulfill her wish by being born in her

womb but agreed that He would drink from her breasts. But, what should He

give her in return for the milk feast? The baby got thinking and closed His eyes,

like we do when we want to think or meditate.

2. Baby Krishna wanted to recall her past. “Oh, this is Bali’s daughter who wanted

me for her son.” He also wanted her to know that she was most welcome there

using the language of love. In Hindi we say “aankh maarna”, or in Tamil “kaan

adikaradhu” when we want to attract someone or show our appreciation –

especially addressed to females. So, baby Krishna just wanted Putana to know

that He knew her game.

3. Krishna’s two eyes are like the sun and the moon – the entrances to Soorya loka

and Chandraloka. Neither of them wanted Putana to gain entrance to their

worlds and closed their doors shut. Hence, baby Krishna’s eyes were shut.

4. When babies or young boys and girls don’t like something they make a face and

close their eyes. Now, this Putana wants to feed me with poison. What to do? I

don’t like this poison stuff? So, He closed His eyes.

5. Baby Krishna wanted to make a deal with Lord Shiva. He was good at drinking

poisons and all. He wanted to invite Lord Shiva to come and join Him. “Ok,

Shambho, you drink the poison part and I will drink the milk part. Is that a

deal?” And so, in that thoughtful mood, He closed His eyes.

6. This Putana is “Avidya” incarnate. If I see her, she would be destroyed

immediately. Let me close my eyes.

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These are at least six interpretations here (also thanks to Navin Aminha who has

also been attending every single day and taking profuse notes in his laptop, notice

his typing away yesterday with his eyes on Swamiji, i.e., did not even look at the

laptop keyboard – so not sure really what he was typing! Just kidding, one does not

have to see as we learn from the Putana episode.)

Here are some more from the Gorakhpur Press commentaries.

1. If I look at this Putana with compassion, being a female, I will not be able to

kill her. If I look at her with anger (ugra drishTi) then she would be burnt to

ashes instantly. Then nothing will be done. Let me close my eyes, for this

leela.

2. This Putana is externally beautiful but is filled with hatred in her heart. It is

not a good idea really to look at her. So, He closed His eyes.

3. This Putana went into all houses looking for babies she could kill. All of

them are my bhaktas and good friends. How can I see the face of such a

person who is thinking ill of my bhaktas? So, He closed His eyes.

4. The rakshasas, or asuras, are also His creations. But, when they start

tormenting others and misuse their powers, they like a strict father who must

discipline an errant child, the rakshasas have to be killed too. Now, it is time

to kill Putana. But, at the same time, He did not want to see her pain while

she was facing her last moments. So, He closed His eyes.

And so on.

Finally, the leela of feeding from Putana’s breasts was completed. He drank to His

heart content and filled His stomach. He let us her enjoy Maatru-vaatsalyam (the

pleasure or mother hood) that she wanted as Bali’s daughter. She drank from her

breast so forcefully that she started weeping and crying and said “Muncha

muncha” which means “let go, let go”. She wanted Him to let go off her breasts.

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But, Krishna says, “I do not know how to let go. I only attract my bhaktas.” And,

so He let her go off from her body and removed its life breath from it.

There was a huge roar. All the directions trembled as Putana breathed her last. The

whole earth trembled, the mountains trembled from that huge roar. Putana’s real

form appeared. And, when she was killed her huge corpse fell all the trees for a

radius of six yojanas. But, the baby Krishna was still playing on her, unafraid.

Then Putana’s corpse started burning whose flames could be seen from afar, by

Nanda Maharaja, as he was returning to Gokula. But, the smoke was a fragrant

smoke and the flames were resplendent.

Swamiji started singing and

chanting the verses from the

Srimad Bhagavtam – all from

memory. (I was reading from the

book I had!) Mother Yashoda

came and found out what had

happened and that this Raakshasee

Putana was trying to feed her baby

Krishna. He washed him

thoroughly and gave him a bath,

yes a full bath, with a whole

bucket of urine of the cow --- yes

gomootram was used to purify the

baby Krishna by His mother

Yashoda. They also smeared cow

dung on 12 different limbs; see

Srila Prabhupada’s translation of

this portion of Canto 10.

http://i847.photobucket.com/albums/ab31/mahamargadasa/Krishna%20Book%20-

%20Pastimes%20of%20Krishna/ka065.jpg

http://i847.photobucket.com/albums/ab31/mahamargadasa/Krishna%20Book%20-%20Pastimes%20of%20Krishna/ka065.jpg

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Even today, we use “gomootram” in purificatory rites and in installation of deities

in temples. I have myself been designated to collect cow’s urine for this purpose

and have visited local farms to fetch them.

And so baby Krishna was washed and purified after the Putana episode and all His

glories were sung by Mother Yashoda and the gopis who were all horrified at what

happened to that “poor baby” when they were not paying attention for just a

moment. Mother Yashoda and others prayed repeatedly to protect the baby, every

limb of the baby. Let us read one of these verses now, chanted also by Swamiji.

Cakryagratah sahagado Harirastu pashcaat

Tvat paarshvayor dhanurasee Madhuhaa-janash ca l

KoNeshu shankha urugaaya upar-yupendrah

Taaksharyah ksihtau Haladarah Purushah samantaat ll 10.6.23 ll SB

IndriyaaNi Hreesheekeshah praaNaan NaraayaNovatu l

Shweta-dweepa-patih cittam mano YogeshwarOvatu ll 10.6.24 ll SB

Agratah is in front. Paschcaat is from behind. Parshva is from the sides, Kona is

the corners, upari is above, and kshitau is on the ground, the earth. Mother invokes

all the deities to protect her baby in all these directions. Cakri (with Sudarshana

chakra) in the front, Srihari with the gada in the back, Madhusoodhana, the one

with the bow (dhanu) and the sword (asee) on the sides, Uraga with the shankha in

all the four corners, Haladhara on earth, Indra above. Then in the next verse, she

also wants protection for his indriyas by Hrisheekesha, for his Pranas (life breaths)

by Narayana, the Lord of Shewtadweepa should protect His cittam, and the great

Lord Yogeshwara should protect His manas.

These hymns bestow the same upon all of us as well.

http://vedabase.net/sb/en

Bhaktivedanta VedaBase: Śrīmad Bhāgavatam

Preface

Introduction SB 1: Creation

SB 2: The Cosmic Manifestation

http://vedabase.net/sb/en

http://vedabase.net/en

http://vedabase.net/sb/preface/en

http://vedabase.net/sb/introduction/en

http://vedabase.net/sb/1/en


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SB 3: The Status Quo

SB 4: Creation of the Fourth Order

SB 5: The Creative Impetus

SB 6: Prescribed Duties for Mankind

SB 7: The Science of God

SB 8: Withdrawal of the Cosmic Creations

SB 9: Liberation

SB 10: The Summum Bonum

SB 11: General History

SB 12: The Age of Deterioration

Conclusion

SB 10.6.19: Thereafter, mother Yaśodā and Rohi ī, along with the other elderly gopīs, waved

about the switch of a cow to give full protection to the child Śrī K a.

SB 10.6.20: The child was thoroughly washed with cow urine and then smeared with the dust

raised by the movements of the cows. Then different names of the Lord were applied with cow

dung on twelve different parts of His body, beginning with the forehead, as done in applying

tilaka. In this way, the child was given protection.

SB 10.6.21: The gopīs first executed the process of ācamana, drinking a sip of water from the

right hand. They purified their bodies and hands with the nyāsa-mantra and then applied the

same mantra upon the body of the child.

SB 10.6.22-23: [Śukadeva Gosvāmī informed Mahārāja Parīk it that the gopīs, following the

proper system, protected K a, their child, with this mantra.] May Aja protect Your legs, may

Ma imān protect Your knees, Yajña Your thighs, Acyuta the upper part of Your waist, and

Hayagrīva Your abdomen. May Keśava protect Your heart, Īśa Your chest, the sun-god Your

neck, Vi u Your arms, Urukrama Your face, and Īśvara Your head. May Cakrī protect You

from the front; may Śrī Hari, Gadādharī, the carrier of the club, protect You from the back; and

may the carrier of the bow, who is known as the enemy of Madhu, and Lord Ajana, the carrier of

the sword, protect Your two sides. May Lord Urugāya, the carrier of the conchshell, protect You

from all corners; may Upendra protect You from above; may Garu a protect You on the ground;

and may Lord Haladhara, the Supreme Person, protect You on all sides.

SB 10.6.24: May H īkeśa protect Your senses, and Nārāya a Your life air. May the master of

Śvetadvīpa protect the core of Your heart, and may Lord Yogeśvara protect Your mind.

The Putana episode is about Maatru vaatsalyam which Putana also enjoyed and

was liberated from that. We also find here the Maatru Vatsalyam of Yashoda.

There is more to come with more leelas to show Yashoda’s vaatsalyam – the

Shakatvarta episode, the stealing of the butter, the eating of mud and the Damodara

episode - she tries to punish her errant baby like all mothers do.











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Saccidaananda-roopaaya VishwasyOt-patyaadi-hetave l

Taapa-traya-vinaashaaya Shree KrishNaaya vayam numahaa ll

The above verse is the first verse of the Srimad Bhagavatam, in the sections

preceding the first Canto. Swamiji chants this repeatedly every day in the

beginning as we meditate. Here we find “vayam”, which is the plural form of the

pronoun “I” – Aham (I, one single person), Aavaam (Two of us, exactly two) and

then Vayam, which means all of us – “We”. In Sanskrit, we have singular, dual and

plural, one, exactly two and many. Hence, we have to add “numahaa” not the usual

“namahaa”. This is one of the rare verses where all of us are together asked to bow

to Shree KrishNa. He destroys all the three types of afflictions (taapa traya –

aadhyaatmika, aadhibhoutika, aadhidaivika). He is the cause of the rise of this

Universe (utpatti, or creation), the beginning of this Universe (aadi – i.e., before

the Big Bang) and the purpose for this Universe (hetu), or the three causes of

creation, sustenance, and destruction. He is Bliss, He is Bliss, He is Bliss – He is

the very incarnation of this bliss that fills one with lasting joy and peace.

Very sincerely

V. Laxmanan

October 5, 2012

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§ 3. Bhagavat Katha: Final two days

Dear All:

In case you did not know, Saptah in the title here is really saptaaha = sapta + aha. It

is a compound word, which means seven (sapta) days (aha).

King Parikshit, the grandson of Arjuna, was cursed by a young Brahmin boy, for a

minor offense, to die of a snake bite, in seven days. We have covered this story

earlier. When Parikshit found out about the curse, he considered it to be a blessing

and decided to spend the last seven days of his life fasting, praying, and in

meditation. And, he was blessed by the arrival of the sage Shukaacarya who

answered every one of his queries by narrating the Srimad Bhagavatam.

And, so it is that we listen to the Bhagavatam discourse, by a spiritual master, over

a period of seven days.

When I started composing this email, I titled it Bhagavat Katha Saptah Conclusion

and then realized how wrong I was. This is by NO means the conclusion. Only the

seven days of our listening have concluded – for the moment. This is a never

ending spiritual discourse and Swamiji himself emphasized and has promised to

come back again next year to tell more of the story.

In the final two days, Swamiji told us Krishna stories and most importantly

concluded the final narration by describing the most Divine Rasa Lila.

This is the topic of Canto 10 and is at the very heart of all of Srimad Bhagavatam.

The Rasa lila is described over five chapters 29 to 33. These five chapters are

called the Panca PraaNaas – the five life breaths.

The first chapter begins with the description of beautiful full moon night, of Sharat

ruthu (autumn). And, Bhagavan had the sublime wish (Bhagavan rantum manah

cakre, verse 1, chapter 29, Canto 10) to perform this rasa lila. Every full moon

night is enchanting but the full moon night in this month (Sharat ruthu) is

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especially enchanting. They say the moon is at its brightest and fullest in this

month. The faces of Goddesses like Saraswati and Mahalakshmi are often

compared to the full moon of Sharad ruthu (sharad-indhu).

In fact, the first chapter of the rasa-lila begins Krishna’s face being compared to

the face of Goddess Ramaa (Mahalakshmi), He is called Ramaanana = Ramaa +

aanana (face), like in Gajaanana = Gaja (elephant) + aanana (face), for Ganesha.

Ramaa means Mahaalakshmi. That is why we say Ramaapati, to describe Lord

Raama, which means husband of Ramaa.

And, He, Ramaanana, started playing His divine flute which filled the hearts of

those who heard the tunes with love. The gopis were home and working on their

household chores. Yet they were all attracted to the music and came to Krishna,

abandoning all that they were doing. Krishna chided them and told them to go back

to their families but they pleaded with Him to let them stay and enjoy their time

with Him and His lila. Krishna consented to let them stay (what the gopis told

Krishna is interesting in itself, we will cover this separately) and the singing and

dancing began with each of the gopis feeling that she alone was enjoying Krishna.

And to curb this growing pride and haughtiness of each, Krishna disappeared from

their midst. Now, the gopis were heart broken and felt the pains of His separation.

The next chapter (# 30) describes the intense pangs of suffering felt by the gopis.

And, then they burst into a divine song (#31) which is called Gopika geetam,

which Swamiji started singing (from memory again) and enchanted the whole

audience. It was in a low humming voice. And slowly the audience started

clapping spontaneously and everyone started enjoying the song that the gopis had

sung as they described their pain from being separated from Krishna.

And then Krishna appears suddenly in their midst (#32). It seemed as if the God of

Love (Cupid) had himself appeared. Shukaacarya describes this DIVINELY.

Taasaam avirabhoot Shaurih

smayamaana-mukhaabhujah l

Peetambhara-dharah Sragvee

sakshaat Manmatha-manmathahaa ll 10.32.2 ll SB

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Manmatha is usually translated as Cupid, the God of Love (in Tamil we say

Manmadan to describe a very handsome male). It is derived from the two words –

manas and manthanam. Manas means the mind and manthana, is the process of

churning using a churning shaft like when we churn milk to produce butter from it

– as in Samudra manthanam – the churning of the Milk Ocean by the Devas (the

Gods) and the Asuras (the Demons) to produce the Divine nectar.

The appearance of Krishna appeared like it was churning the mind. Since the

manas controls all the indriyas – the sensory organs – all the senses were also

being churned. Krishna consoles the gopis.

Then begins the rasa-lila proper, also called the Maharaas (#33). Krishna appeared

to be everywhere, with every single gopi and each one of them enjoyed Him

intimately. So intimately that at the end of the description King Parikshit is

tempted to ask the sage Shukaacarya, “O sage, Krishna knows all the dharmas. He

is here to establish dharma. He is the speaker (vakta) for all dharmas. He is the

karta (doer, by setting an example) of all dharma. He is the abhirakshitaa (the

protector) of all dharma. How did He then knowingly violate dharma by engaging

in such inappropriate conduct with the wives of other men?”

Sa katham dharma sethoonaam

vaktaa kartaa-abhirakshitaa l

Prateepam-aacarad mahaan Brahman

para-daraabhimarshaNam ll 10.33.28 ll SB

VimarshaNam means touching, or brushing - physical contact. Daraa means a

wife. Ironically, according to the rule of Sanskrit grammar, this noun is considered

to be a male noun, although it means a wife! And para, means not yours, belong to

someone else. “Para-daaraah” therefore means the wives of others (plural of daara

is daaraahaa, many wives). Parikshit expressed his surprise at the intimate scenes

described by Shukaacarya about the Maharaas.

Guess what Shukaacarya tells Parikshit?

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The sage dismisses the question summarily as being unfit of enquiry and

discussion by all ordinary mortals who are NOT at that level.

Naitat samaacared jaatu manasaapi hyaneeshwarah l 10.32.31 SB

Eeshwara means the King of Gods, or the Supreme among the Gods and is often

used to describe Lord Shiva. (It is used occasionally to describe Krishna as well, as

in the famous verse 61 in chapter 18 of the Gita – Eeshwarah sarva bhootaanaam

hrud-desherjuna tishTati.)

Aneeshwara is an ordinary mortal – or Not Eeshwara. “Hi” adds emphasis to the

statement. Manasaa api means one should not even think about this, let alone

enquire and discuss the topic seriously. Naitat = na + etat, not this. One should not

even dare to think about this topic or discuss this. That is the advice of

Shukaacarya. This is further amplified in the verses that following.

The sage gives the example of Lord Shiva who drank the whole of the fierce

poison called Halaahala produced during the churning of the Milk Ocean. No one

else can dare to do it (drink such a poison). Talking about Krishna’s Maha-raas in

mundane terms is like trying to drink the Halaahala poison. One has to be at the

level of Lord Shiva to do the latter.

Likewise, before we can comprehend this rasa-lila we have to elevate ourselves to

some higher level. And so, Shukaacarya dimisses Parikshit’s question. The

following verse, part of Shukaacarya’s answer is very telling.

Gopeenaam tat-pateenaam ca sarveshaam eva dehinaam l

YOntah-carati SOdhyakshah kreeDanane-neha dehabhaak ll 10.32.36 ll SB

Antah means inside and carati means moving freely, i.e., One who is residing and

moving freely within. The One who is freely moving within all – the gopis

(gopeenaam), their husbands (tat pateenaam), and indeed all those with a body

(sarveshaam eva dehinaam) – it is He who is the Lord (Sah+ adhyakshah,

SOdhyakshah). It is He who is the real enjoyer of all. It is He who is enjoying here

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through this sport (kreeDana+ena+iha). He is the enjoyer within every single body

(dehabaak).

This verse mirrors exactly what Krishna tells us in chapter 13 of the Gita, where

He describes the meaning of ‘kshetra’ (the field or activities, similar to other fields

where we see various forces acting like gravity field, electric field, magnetic field,

the field of nuclear forces, the field around a black hole etc.), and the ‘kshetragnya’

(the knower of the field). As chapter 13 begins, “The kshetra”, Krishna says, “is

this body (Idam shareeram Kaunteya kshetram ityabhidheeyate) and the one

who knows that is the ‘kshetragnya’ (Etat yO vetti tam praahuh kshetragnyam

iti tad vidah), as told (tam praahuuh) by those who know about these topics (tad

vidah).” Then, in the next verse He adds,

Kshetragnyam ca api maam viddhi sarva kshetreshu Bhaarata l

Kshetra kshetragnyayor jnanam yat tat jnanam matam ma-ma ll 13.3 ll BG

Here Krishna says, “O Bhaarata, i.e., Arjuna, descendant in the line of Bharata, and

know also (ca api viddhi) that I am the ‘kshetragnya’ in all the ‘kshetras’.’’

When we first of these verse in chapter 13, where Krishna says this body is the

kshetra, we all tend to think of our own bodies. When He says the ‘kshetrgnya’ is

the knower of the body, we fancy ourselves as the ‘kshetragnya’, the one who is

somehow separate from the body that we all have. And there our understanding (or

misunderstanding) ends.

But, Krishna adds that He is real knower in all the bodies - in all the kshetras. We

merely fancy ourselves to be performing within the body, assuming that we do

understand the difference between the body and the indweller within the body

(which is emphasized in chapter 2, verses 11 to 30).

Now, Shukaacarya is reminding Parikshit of this same teaching in a different

context.

Don’t even think about the Raasa-lila and make such foolish enquiries until you

understand who is the “kshetragnya” in all the bodies, the bodies of the gopis, the

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bodies of their husbands, and bodies of all. He is the Lord of all. He is the enjoyer.

He is enjoying with this sport.

This is Shukaacarya’s response to Parikshit, and indeed all of us, who think of the

Raasa-lila in amorous and vulgar terms as a sport and something to be looked

down upon with shameful horror.

“What is this description doing in such a Holy scripture?” we tend to think, after

King Parikshit.

If this is not enough of a response, just think about what Parikshit is told next.

Shukaacarya says, “When that night of Brahma had finally elapsed, the gopis,

although unwilling, returned to their homes, as they were ordered to do so by

Krishna (Vaasudeva).”

Brahmaraatre upaavrutte Vaasudevaanu modite l

AnicchantyO yayur goyah swa-gruhaan Bhagavat-priyaah ll 10.33.39 ll SB

Here Shukaacarya refers to the night of Raasa-lila as “a night of Brahma”. Let us

try to understand what this means. Brahma lives for 100 years and each year has

360 days with an equal duration of night time after each day (Raatrim yuga

sahasraantaam, verse 17, chapter 8 of the Gita).

One day and night of Brahma, taken together, is called one kalpa. Thus, Brahma’s

lifetime is 36,000 kalpas. Each daytime is made of 1000 Chaturyugas (Sahasra

yuga paryantam ahar yad BrahmaNo viduh – chapter 8, verse 17, here by

‘yuga’ Krishna means the four yugas together). The four yugas taken together, last

for 4.32 million years (the fourth of these yugas, the Kaliyuga, which we live in,

lasts for 432,000 years) and so the daytime of Brahma equals 4.32 billion years.

The night time of Brahma is of equal duration. So, Brahma-ratri, taken literally,

means a time duration of 4.32 billion years.

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Think about this. Was that how long that Rasa-lila lasted? Why does Shukaacarya

says “Brahma raatre”? Is he speaking figuratively? Or, is there a literal meaning to

be attached. What happened during Raasa-lila?

Did time itself slow down as described by Einstein’s theory of relativity, using the

following mathematical equation (from his first 1905 relativity paper)?

t′ = t [ 1 – (Ux/tc2)] /[1 – (U

2/c

2)]

1/2 = t [ 1 – (Uv/c

2)] /[1 – (U

2/c

2)]

1/2 ……(1)

I have added this equation here deliberately to bewilder you, the reader. Yes! Here

x and t are distance and time as perceived by ordinary observers, like the distance x

traveled by a car and the time t it takes to cover the distance. The ratio x/t is what

we mean by speed, or velocity, v = x/t. In Einstein’s theory, the concept of times t

and t′ is developed using two observers, A and B, with their own but identical

clocks, who are moving relative to each other at a fixed speed U but the speed of

light c is the same for both A and B. The first observer A, measures distance x and

perceives the time t shown by the clock A. The second moving observer B,

perceives the time t′, shown by clock B, which is given by the above equation.

After setting U = v, t′ = t[1 – (U2/c

2)]

1/2 = λt, where λ = [1 – (U

2/c

2)]

1/2 . Einstein

calls this special case, U = v, as the “rest frame” in which events are to be

observed. He then explains the meaning of the time t′ by computing the

approximate value of the time difference, (t - t′) = t(1 –λ) ≈ ½ (U2/c

2)t since the

parameter λ ≈ 1 + ½ (U2/c

2) + the higher order terms. The time difference (t - t′)

increases as U increases and approaches the speed of light c. The time t′ perceived

by the observer B, moving at U, is not the same as our time t. Or, as they say, the

rate at which the clock B is ticking is slowing down!

Is this Brahma-ratri? If we start interpreting like this (i.e., try to get too “wise”,

using theories we do not understand fully), was everyone moving at some speed

approaching the speed of light? The framework in which Parikshit’s question was

posed is like the understanding of the person who (ab)uses the theory of relativity!

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What did happen during the Raasa-lila? If these are questions that you can answer,

then you can also answer the question posed by Parikshit about Krishna sporting

with “para-daara”.

What did happen is the “merging” of the individual soul with the Supreme Soul.

That is what “YOntah carati Sodhyakshah kreeDanena iha dehabhaak” really

means. The individual souls, which normally perceive their separateness,

forgetting their association with the Lord, were now merged and fused into One.

That is Raasa-lila.

The final verse of the Rasa-lila, also chanted by Swamiji, to wrap up the discourse

for this Katha session goes as follows:

VikreeDitam vrajavadhoobhir idam ca VishNoh

ShraddhaanvitOnuyaat atha varNayet yah l

Bhaktim paraam Bhagavati pratilabhya kaamam

Hrud-rogam aashu apahinot-yacireNa dheerah ll 10.33.40 ll

“Roga” means disease. There are two kinds of diseases that we suffer from. The

diseases of the body (physical ailments, like cold, cough, fever, cancer, diabetes,

etc.) and the more important diseases of the mind and heart. There is both a

physical and mental component to health. That is also the difference between the

words “anaamayah” and ‘niraamayah”. We encounter the former in the names of

the Lord in Vishnu Sahasranamam (PoorNah Poorayitaa PuNyah PunNyakeertih

Anaamayahaa) and the latter in the famous sloka “Sarve santu niraamayaahaa”.

The ‘hrud-rogam” mentioned in the last line refers to this mental health, the

disease of the mind, or the heart, that we suffer from.

One can be physically healthy but without mental health. Without a healthy mind,

or, as they say, a healthy heart, there can be no peace. There is no joy. There is no

happiness even with a sound body. A sound mind is just as important.

In this final verse of the Divine Raasa-lila Shukaacarya tells us that those who read

this raasa-lila, those who speak about it and spread its message will all be blessed

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instantly with a sound mind and a sound heart. He will bless us with great devotion

(bhaktim paraam). He will cure the diseases of the mind or the heart – hrud-rogam

aphinoti. He will cure it instantly – aashu.

Even those who hear this Raas-lila will enjoy the same blessings.

Thus, ended the discourse of Swamiji. This is only a temporary ending. He has

promised to return to fill us some more with this nectar.

Very sincerely

V. Laxmanan

October 7, 2012.

P. S. In subsequent emails, I will try to add a few more stories covered in the

Srimad Bhagavatam, which were only mentioned briefly by Pundarik Maharaj-ji

and also cover, briefly, the topics that were covered on the days when I did not

attend (based on notes taken by my good friend, Navin, who attended all 7 days.)

§ 4. Some Krishna Stories

One day, the sage Veda Vyasa, who was born of the sage Parashara (in Dwapara

yuga, the third of the four yugas), was seated in his ashrama, on the banks of the

river Saraswati and meditating. This is stated in Canto 1, chapter 4, verse 14. The

sun was rising. He had completed his compilation of all the Vedas, which out of

his mercy he divided into the four Vedas since the capacity of humans to

remember all the Vedas would be greatly diminished in the coming ages. He had

composed all the Puranas, and the Ithisas (the history of the human race, as told in

stories like Ramayana and Mahabharata), which together are called the fifth Veda

(Canto 1, chapter 4, verse 20). Then he had appointed different sages to propagate

each of these Vedas. Sootha Maharshi’s father, RomaharshaNa, was appointed to

propagate the Ithihasas and PuraNas (hence, we see Sootha telling so many

PuraNas). This is mentioned in verse 22 of the same chapter. And, in the pretext of

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composing the Mahabharata, the sage had also made it easy for all to access the

meaning of the Vedas themselves – including women and shudra classes – so that

all could know about their dharmas and karmas (verse 30).

Still the sage Vyasa was feeling a sense of dejection. He felt unfulfilled. He began

to wonder if all that he had done had somehow failed in its objective of

establishing the ultimate of all Bhagavad-dharmas: the dharma that attracts all the

swan-like devotees of the Lord and the dharma that is dear to the Lord Himself.

Let me provide the verses 30 and 31 in their entirety, which contain the above.

Tathaapi bata may daihyO hyaatmaa caivaatmanaa Vibhuh l

Asampanna ivaabhaati Brahmavarcasya-sattamah ll 10.4.30 ll SB

Kim vaa Bhagavataa dharmaah na praayeNa niroopitaah l

Priyaah Paramahansaanaam ta eva hyacyuta-priyaahaa ll 1.4.31 ll SB

As Vyasa was seated in this pensive and contemplative mood, the celestial sage

Narada appeared before him and advised that he should compose the one Purana

that he had failed to compose thus far – the one that speaks of nothing but the

glories of the Lord Himself. Narada concludes with the following verse, which is

the final verse of chapter 5 of Canto 1.

Tvam apyadabhra-shruta vishrutam Vibhoh

Samaapyate yena vidaam bubhutsitam l

Aakhyaahi duhkhair muhur-aarditaanaam

Samklesha-nirvaaNam ushanti naanyathaa ll 1.5.40 ll SB

Narada addresses Vyasa here as “Vibho”, one whose knowledge is full and lacking

in no way. He is adabhra-shruta – one who has heard perfectly and that needs to be

heard. Narada tells Vyasa to complete his work (yena samaapyate) by now telling

what will bring a sense of fulfillment even to those who are most learned

(bubhutsitam, in second line). He tells Vyasa to start speaking about that which

would console those who are feeling again and again (muhur) the severe pangs of

sorrows (duhkhair aarditaanaam). Let them consume some needed medicine.

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And so, it is that the Srimad Bhagavatam was composed – to tell us the glories and

the stories of the Lord Himself, who was born as baby Krishna, in Mathura and

grew up in Gokula and then lived in Dwaraka and finally went back to Vaikunta.

Chapter 10 of the Srimad Bhagavatam, which describes the birth of Krishna and all

His subsequent lilas is the very heart of the Srimad Bhagavatam. The five rasa-lila

chapters, discussed in the last email, are considered the five life breaths of the

whole Bhagavatam. And, in this chapter we encounter various Krishna stories.

Of these, we already heard the story of Putana whose beauty was described directly

by the sage Shukaacarya himself – the sage who we were told could not tell a man

from a woman when the Bhagavatam begins. Putana was the daughter of Maharaja

Bali and saw the Lord as the young and most beautiful, in His dwarf form,

Vamana. She was so enchanted, she wanted a son just like Him. But, because of

her demoniac tendencies, she joined Kamsa and became the perpetrator of the

heinous crime of killing young babies, after baby Krishna escaped. So, she came to

Gokula, or Vraja, and found no baby as she searched every home. They were all

magically hidden from her view since the Lord wanted to protect them. The only

baby she saw was Krishna, lying asleep in His bed. When Putana arrived (she was

able to get past all the inhabitants of Gokula because of her enchanting beauty),

baby Krishna woke up, briefly, and immediately closed His eyes.

Why did He close His eyes? This can be discussed over and over, said Swamiji and

he had discussed it himself for over a month recently in London. A few reasons

were mentioned in the last email. Twenty-one (21) reasons are listed in the

commentaries of this story by various scholars and acaryas in the Gorakhpur Press

editions of the Srimad Bhagavatam. Now, let us hear one more story told by

Swamiji on the 6th day of his narration.

All mothers put a black dot on the cheek of their babies. It is supposed to ward-off

evil glances of those who are enchanted by the beauty of the baby and wish it ill.

But, this baby Krishna was dark and dark all over. What could poor Mother

Yashoda do? There was no way she could put a black dot on to Him. May be she

could put a white dot, that is all. (In fact, there is a white “dot” on the chin of Lord

Venkateswara in Tirupati! Actually, they smear the white paste used to make the

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“naamam” on to the chin of the Lord and there is an interesting story associated

with it, not now, some other time.)

Baby Krishna also wanted to crawl out and cross the door step but was always

getting stuck. (BTW, one is NOT supposed to step on to a doorstep, since this is

considered to be the residing place for the Lord Narasimha - always cross a

doorstep.) One day He managed to crawl out and got into a puddle and got his

body all smeared in mud. When Mother Yashoda saw Him, she got angry and

started almost swearing at Him, “You dirty boy, you drank from Putana’s breast.

Are you a pig or something?”.

Baby Krishna smiled.

Yes, He was a pig – as Varaha in a previous avatara!

This is maathru vatsalyam. To Mother Yashoda, Krishna was always just her baby,

never the Supreme. Neither does Krishna want any of us to approach Him in any

other way – not with Aishwarya bhavam – that He is the Supreme - but in

Vaatsalya or Maadhurya bhavam, like Mother Yashoda did, or Sakhya bhavam,

like Arjuna did, or the gopis did (Maadhurya), Balarama did, and Uddhava did and

so did many others.

One day, baby Krishna would not fall asleep. Mother Yashoda put him on her lap

and told Him she will tell Him a story and then He must promise to fall asleep.

But, while she is telling the story, He must say “Hmm” so she knows He is awake

and listening to the story. Here goes the story.

Mother Yashoda (MY): The Lord was born as Raama (son of Dasharatha and

Kausalya).

Baby Krishna (BK): Hmm

MY: He married Sita.

BK: Hmm

MY: They struggled a lot. Had to go to the jungle.

BK: No hmm now, too painful.

MY: They lived in PancavaTee. There, Sita was abducted by Ravana.

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BK: No hmm again, too painful.

The story continues and baby Krishna jumped out of Mother Yashoda’s lap and

roared out, “Saumitra, bring my bow, I will kill that demon, Ravana”.

Mother Yashoda was surprised. How does He know the name Saumitra for

Lakshmana? Then baby Krishna came back to the lap and fell asleep and left her

wondering.

This is NOT exactly as told in the Srimad Bhagavatam, but an interesting story told

by Pundarik Swamiji. He also told the story of Ravana and Vali (elder brother of

Sugreeva). Ravana was afraid of Vali since he could not conquer Vali. When they

got into a fight, Vali picked Ravana up and put him in his armpits and kept him

there (squeezing hard) for months together. In fact, in Sundara Kandam of Valmiki

Ramayana, this is how Hanumaan introduces himself. He tells Ravana that he is

the messenger of King Sugreeva, the brother of Vali. “Of course, I am sure, you

remember Vali”, he adds, speaking to Ravana. This was to strike terror in Ravana’s

heart. Then, he adds slowly, “By the way, Raamaa killed Vali with just one arrow

that pierced through seven trees before hitting Vali.”

Baby Krishna reacted when the story was about those who are tormenting His

bhaktas. No one can torment the Lord’s bhaktas – be it Sita (story of Kakasura, the

the son Indra, who took the form of a demon crow) or any other devotee, like the

King Ambarisha (story of Durvasa and the Sudarshana chakra). As mentioned

earlier, the entire Bhagavtam was composed to console the bhaktas who are

suffering in many ways in this world – aakhyaahi duhkhaair muhur

aarditaanaam, samklesha-nirvaaNam ushanti naanyathaa – the concluding

message of sage Narada to Vyasa – there is no other remedy for this pain.

Very sincerely

V. Laxmanan

Oct 9, 2012.

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Einstein’s God letter and Krishna Stories

Dear All:

After reading about the great scripture Srimad Bhagavatam and the Krishna stories,

it seems appropriate now to discuss the Einstein “God letter” which is recently in

the news. First, here’s a brief word about why this “God letter” is getting such

attention. You can skip the three mathematical equations discussed here (between

the **********) and go straight to page 47 and you would have missed nothing!

******************************************************************

The equations given below can be found on pages 48 to 51 of the book “The

Principle of Relativity”, Dover Publications (1952), which contains the English

translation of Einstein’s original papers and all related papers on relativity. It is

available in most book stores. In this book, the following Greek notations are used,

x′ = ξ and t′ = τ and β = 1/[1 – (U2/c

2)]

1/2.

The main purpose of providing this brief review is to call attention to a

remarkably simple experiment, to test the revolutionary idea of time that

Einstein himself had proposed, in his first 1905 paper on the special theory of

relativity. It would be exciting if the suggestion made here on page 1 is taken

seriously. It should be treated as a high school /college freshman sophomore

level science project and involve the younger generation. Just demonstrating

that two identical clocks, one placed at the South Pole, and the other on the

equator, show a measurable time difference (unrelated to time zones that we use)

would be enough of an excitement and indeed change our perception of time. Right

now, the theory of relativity is still too academic an idea.

Millikan’s Nobel Prize winning experiment which led to the most direct

experimental determination of the Planck constant h (from the slope of the

stopping potential versus frequency graph) was also conceived by Einstein himself

in his 1905 paper on the particle nature of light. The famous light bending

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experiment, during a solar eclipse, was also conceived by Einstein himself.

Likewise, a direct test of the concept of relative time is possible.

Unfortunately, most attempts to test special relativity have been focused on

complicated tests, such as the recently failed Faster Than Light (FTL) neutrino

experiments. The same applies to the Bucherer experiments with the electron mass

increasing as predicted by Einstein’s relativity, and the highly controversial

Kaufmann experiments, see also http://prola.aps.org/abstract/PR/v53/i7/p511_1.

---------------------------------------------------------------------------------------------------

Everyone has heard about Einstein. He is known for his famous equation, E = mc2,

and his theory of relativity. Here E is energy, m is mass, and c the speed of light.

Even a middle school kid knows this equation. Einstein’s theory, published in

1905, provides a startling new conception of the meaning of time.

Before Einstein, time was believed to be an “Absolute” quantity. In his Principia,

Newton introduces the idea of time as follows. “Absolute, true, and mathematical

time, of itself and from its own nature, flows equably without regard to anything

external and by another name is called duration.. etc.”. Einstein, however, said that

time itself is must be considered as a relative quantity.

Why? Because, according to Einstein, the speed of light c is a universal constant

and is the same for all observers, regardless of their state of motion.

Before Einstein arrived on the scene, the speed of light was considered to vary,

depending on the state of motion; just as the speed of a car A depends on whether

you are standing on the roadside, like a traffic cop, or moving alongside car A, in

another car B, in a lane next to the car A. The theory of electromagnetism,

developed by James Clerk Maxwell (click here), in the 1870s, predicted the

existence of electromagnetic waves, which travel at the speed cem = (ab)-1/2

where

“a” and “b” are the constants in the force laws for the electric and the magnetic

force, called the electrical permittivity (a) and the magnetic permeability (b),

respectively. When Maxwell computed the speed cem, from then known numerical

http://prola.aps.org/abstract/PR/v53/i7/p511_1

http://galileoandeinstein.physics.virginia.edu/more_stuff/Maxwell_Eq.html

http://galileoandeinstein.physics.virginia.edu/more_stuff/Maxwell_Eq.html

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values of “a” and “b”, he was amazed to find out that the speed cem ≈ c, the then

already known value for the speed of light.

Thus, Maxwell suggested that, perhaps, light is also a wave of electromagnetic

origin. Maxwell’s electromagnetic theory has, of course, been confirmed beyond

any doubt. Radio waves, TV, X-rays, gamma rays, microwaves, mobile phones,

and modern satellite based communications, would all be impossible without

Maxell’s electromagnetic waves.

But, long before this, Maxwell had decided to test his own theoretical predictions

and designed an experiment to measure the differences in the speed of the light

wave due to its motion through the ether. Unfortunately, Maxwell died at the very

young age in November 1879, at the young age of 49 (in the same year that

Einstein was born!) The experiment that Maxwell had planned was eventually

performed by Michelson and Morley, in 1887, at the Case Western Reserve

University, in Cleveland, Ohio, USA. Just as the speed of a rowing boat will

depend on whether it is moving upstream, or downstream, or across, a flowing

river, the speed of light was supposed to vary as the earth moved through the ether,

during its annual journey around the sun.

However, the Michelson-Morley experiment failed to detect any difference in the

light speeds. Michelson, who received the Nobel Prize in 1907, click here, was

indeed an expert on the measurement of light speed and had devoted all his life to

this perfecting these methods. The null result of the Michelson-Morley experiment

was a great disappointment for Michelson, personally, and also of great concern to

physicists of the late 19th century (see Lord Kelvin’s “Two clouds” lecture, click

here). It remained a puzzle until Einstein arrived on the scene in 1905, and

dismissed the very notion of the ether itself as being superfluous when he

developed the special theory of relativity. It simply starts with the assumption that

the speed of light is a universal constant!

Based on the postulate of the universal constancy of the speed of light, (a

postulate means we must accept it, without discussion, and proceed to examine the

consequences of the assumption), Einstein then derives the following equation for

http://www.nobelprize.org/nobel_prizes/physics/laureates/1907/

http://physics.about.com/od/physicshistory/p/KelvinsDarkClouds.htm

http://physics.about.com/od/physicshistory/p/KelvinsDarkClouds.htm

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time which changed physics forever. This is also the reason why Einstein’s “God

letter” is taking such importance. Einstein’s equation for time is given below.

t′ = t [ 1 – (Ux/tc2)] /[1 – (U

2/c

2)]

1/2 = t [ 1 – (Uv/c

2)] /[1 – (U

2/c

2)]

1/2 ……(1)

In equation 1, x and t are distance and time as perceived by ordinary observers, like

the distance x traveled by a car and the time t taken to cover the distance. The ratio

x/t is what we mean by speed, or velocity, v = x/t. Setting x/t = v gives the second

equality. In Einstein’s theory, the concept of times t and t′ is developed using two

observers, say A and B, with their own but identical clocks, who are moving

relative to each other at a fixed speed U but the speed of light c is assumed to be

the same for both A and B. The first observer A, measures distance x and perceives

the time t shown by the clock A. The second moving observer B, perceives the

time t′, shown by clock B, which is given by the above equation. If U = 0, t = t′ and

the two clocks show the same time. If not, t ≠ t′ and the two clocks will deviate.

Now, setting U = v, t′ = t[1 – (U2/c

2)]

1/2 = λt, where λ = [1 – (U

2/c

2)]

1/2 . Einstein

calls this special case, U = v, as the “rest frame” in which events are to be

observed. He then explains the meaning of the time t′ by computing the

approximate value of the time difference, (t - t′) = t(1 –λ) ≈ ½ (U2/c

2)t since the

parameter λ ≈ 1 + ½ (U2/c

2) + the higher order terms, if we use the binomial

expansion (click here). The time difference (t - t′) increases as U increases and

approaches the speed of light c. The time t′ perceived by the observer B, moving at

U, is not the same as our time t. Or, as they say, the rate at which the clock B is

ticking is slowing down!

Einstein also derived a new expression for how distances change due to the motion

of the observer. This is given by equation 2.

x′ = (x – Ut) /[1 – (U2/c

2)]

1/2 = (x – Ut)/ λ …………(2)

The relative nature of distance was recognized by Galileo, Newton, and Maxwell,

long before Einstein. However, the denominator of equation 2 was taken as 1 and

the distances were related by x′ = (x – Ut). Since time t was considered to be the

same for all, before Einstein, i.e., t = t′, if the speed of an object v = x/t, according

http://science.kennesaw.edu/~plaval/math2202/binomial.pdf

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to observer A, its speed was v′ = x′/t′ = x′/t = (v – U) according to observer B.

Likewise, the speed of light c also varied, depending on the motion of the observer,

i.e., c′ = c – U. But according to Einstein’s relativity postulate c = c′. This

obviously means that a new mathematical expression for t′ is needed. The

expression for x′ is also modified for the same reason.

If we reflect on this some more, there is nothing surprising about Einstein’s

equation 1 for the time t′ (called time dilation) or the new equation 2 for the

distance x′ (called length contraction). Einstein has essentially converted his

assumption into a set of elegant mathematical results of the (special) theory of

relativity. Equations 1 and 2, i.e., time dilation and length contraction, are indeed

the consequences of the assumption (or postulate) regarding the speed of light.

Einstein’s subsequent conclusion, that the speed of light can NEVER be exceeded,

is also a consequence of the same assumption. The equation for the velocities v and

v′, from which Einstein concludes that speed of light is the highest speed that can

ever be attained, is given below. Since, v′ = x′/t′ and v = x/t it follows that these

two velocities are related by (first derive the equation for v′ and solve for v):

v = (v′ + U)/[1 + (Uv′/c2)] …………(3)

These equations can be found on pages 48 to 51 of the book “The Principle of

Relativity”, Dover Publications (1952), which contains the English translation of

Einstein’s original papers. Equation 3 is given at the very bottom of page 50. After

deriving the result in equation 3 (which is a consequence of equations 1 and 2),

Einstein shows that if the relative speed of the two observers U = c, the speed of

light, it follows that v = (v′ + c) /[1 + (v′/c)] = c.

Hence, Einstein concludes that the velocity v of an object can never exceed the

speed of light c and this speed represents the maximum speed that can ever be

attained. The interested reader can learn to derive equations 1 and 2, following the

steps outlined in Introduction to the theory of relativity, by P. G. Bergmann (Dover

Publications, 1976). Einstein has written the foreword to this book. Bergmann was

a close associate of Einstein at the University of Princeton.

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The 1905 theory is called the special theory of relativity, since the effect of gravity

was not considered. Einstein only considers the motion of charged bodies, such as

an electron, under the influence of electromagnetic forces. The electron was the

only freely moving charged body known in 1905. The proton, neutron, or bodies

like neutrinos, the last of which attracted attention in 2011, were not known in

1905. Reports published in Sep 2011 claimed that the extremely light particles

called neutrinos were moving faster than the speed of light in some special

experiments. (This claim was later withdrawn as being erroneous, click here.)

Although the results are clearly a consequence of the new assumption (about the

speed of light) introduced into physics, the implications of these new results

bewildered even the physicists of the late 19th and early 20

th centuries. The Nobel

laureate Lorentz (who received the Nobel Prize in 1902, click here), had tried to

derive the same equations in 1904, before Einstein, but he had assumed time t = t′

and c is not equal to c′. This approach led to confusing results about how the mass

of a body (like the electron) varies with speed. The Lorentz results were not

understood easily. Einstein’s approach seemed more elegant and provided a clearer

picture and also led to the startling conclusion of E = mc2, which Einstein

presented in a separate and short paper, a few months after the first was published.

Thus it is that theory of relativity, and the predictions such as E = mc2, have been

held with awe and still engage the attention of all.

The simplest and most direct experiment of all, that can test the special theory of

relativity, is as follows. This is described by Einstein to conclude the section § 4

entitled, “Physical Meaning of Equations Obtained in Respect to Moving Rigid

Bodies and Moving Clocks”. In the last sentence of this section Einstein states,

“Thence we can conclude that a balance-clock at the equator must go more

slowly by a very small amount, than a precisely similar clock placed at one of the

poles under otherwise identical conditions.”

Einstein is telling us to test equation 1 directly. Since the time difference (t - t′) will

keep on increasing as time t increases, following the equation (t - t′) ≈ ½ (U2/c

2) t,

all we have to do now is to place:

http://www.bbc.co.uk/news/science-environment-17364682

http://www.bbc.co.uk/news/science-environment-17560379

http://www.nobelprize.org/nobel_prizes/physics/laureates/1902/lorentz-bio.html

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1. One clock at the South Pole (where humans are present and conduct many

scientific experiments) and,

2. Another identical clock on the equator, say at Singapore, which is

practically on the equator. Even better, place at least three clocks along the

equator, one in Africa, one in South America, and one in Asia.

Then watch these clocks tick away and measure the time difference (t – t′) shown

by the clock pairs. The more the time t that has elapsed, the greater will be the time

difference. The only restriction is that we must use a “balance-clock” as Einstein

puts it, i.e., a clock that does NOT rely on the force of gravity in anyway, like a

pendulum clock. Such clocks, called atomic clocks, see diagram on next page, are

now available with accuracies in excess of femtoseconds, or even better. (Although

gravity is used to cause the ball of atoms to fall through the microwave cavity, the

light emitting process, responsible for time-keeping, does NOT rely on gravity.)

One femtosecond is 10-15

second, which is one billionth of a microsecond, which is

one millionth of a second. A femtosecond is one millionth of a billionth of a

second. Just watch the two clocks tick away for a month, a whole quarter, a

whole year, and so on. There will be no need for anyone to be embarrassed, or

resign, if such a simple test is conducted.

With all the current interest in Einstein and his God letter, I do hope, physicists in a

position to arrange for such a test take this suggestion seriously.

Finally, in response to the Lorentz results regarding the variation of the electron

mass with velocity, in different directions (so called longitudinal mass in the

direction of motion, x, and transverse mass in the perpendicular directions, y or z),

Einstein is bold enough to suggest that they must be erroneous conclusions. The

expression for force = mass x acceleration must be interpreted carefully, says

Einstein (see page 63 of above cited reference). In the longitudinal direction, the

force Fx = mβ3(d

2x/dt

2) can be treated as Fx = (mβ

3)(d

2x/dt

2), which means the mass

has changed, or as Fx = m[β3(d

2x/dt

2)], which means the acceleration has changed

according to the postulates of the theory of relativity.

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Simplified diagram of an atomic clock

An atomic clock. A simplified version of the NIST

description. The clock works by trapping a “ball of atoms”

(in the region where the six laser beams overlap) which are

then bounced up and down through the microwave cavity by

the two vertical laser beams. These beams are pulsed on and

off, giving the atoms a gentle upward push. The “atoms ball”

rises, about a meter, and falls under the influence of gravity. It

passes through a microwave cavity, once on the way up, and

once on the way down. The atoms interact with the

microwave signal. If the frequency is perfectly matched, the

atoms will emit light. This light is collected by the detector and the microwave frequency

adjusted to maximize the detector signal. Once linked to the atomic resonance, the microwave

frequency is a periodic signal that can be used for timekeeping just like the pendulum in a

grandfather clock. © NIST/Jeffrey Aarons.

http://www.learner.org/courses/physics/visual/img_lrg/atomic_clock_nist.jpg

http://www.top50states.com/images/hemisphere-map.gif

“Thence we can conclude that a balance-clock at the

equator must go more slowly by a very small amount, than a

precisely similar clock placed at one of the poles under

otherwise identical conditions.” A. Einstein, 1905.

Einstein is saying, “Place a clock on the South Pole and

another identical clock on the equator and watch them tick

away” to test his (special) theory of relativity.

http://www.learner.org/courses/physics/visual/img_lrg/atomic_clock_nist.jpg

http://www.top50states.com/images/hemisphere-map.gif

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In an earlier section, on page 54, Einstein states very clearly that “according to the

principle of relativity” the electrical charge has the same value for both the

observers A and B moving relative to each other. The same applies for the mass m.

Thus, Einstein NEVER considered mass to be a function of velocity, although

Lorentz had already expressed this view in his 1902 Nobel lecture. That would

violate the principle of relativity. It was Max Planck (who founded quantum

physics) who suggested the “compromise”, since physicists had to grapple with the

meaning of the force equations emerging from the special theory of relativity. This

may be found on the footnote on page 63 and is beyond the scope of the present

discussion.

In summary, a simple and direct of the special relativity idea of the time t′ and the

time difference (t - t′) shown by identical clocks is suggested here. Second, the

currently widely held view of the idea of mass varying with speed must also be

carefully re-examined since it violates the very principle of relativity as

emphasized by Einstein himself. Also, modern attempts to “define” the speed of

light contradict the experimental basis of Maxwell’s equation cem = (ab)-1/2

and

essentially turn both “a” and “b” into defined quantities, since the permeability “b”

is taken as a defined quantity and so is the light speed.

No experiment has yet been performed (the present author has indeed studied most

of the tests on special relativity) where the velocity of an object (and electron, or a

neutrino) has been measured directly by measuring both the distance traveled x and

the time t taken to travel the distance. The FTL neutrino experiment was the first to

measure both x and t using independent measuring instruments for distance and

time. The neutrino experiment failed but the direct determination of the time

difference (t - t′) is still of both scientific and general interest.

Also, it should be noted that the daily rotation of the earth, about its own axis, in a

time defined as 24 hours, is still the most fundamental reckoning of time. This is

now called Universal Time (UT1), click here for more details, and here. No one

has any control on UT1. Again, by definition, this period of 24 hours into minutes

and seconds; 60 minutes per hour and 60 seconds per minutes. Hence, one Earth

day, by definition equals 86,400 seconds. However, we no longer define one

http://www.timeanddate.com/time/international-atomic-time.html

http://www.timeanddate.com/time/aboututc.html

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second as 1/86400th the time taken to complete one rotation of the earth. The SI

unit for time defines one second as time taken for EXACTLY 9,192, 631,770

oscillations of the cesium-133 (Cs133

) atom in its ground state. After Galileo

discovered the law of the pendulum, the pendulum clocks replaced the sundials and

other clocks such as the hour glass (sand running through a small hole) and the

water clocks. Now the atomic clock has replaced the pendulum clock (with some

other timekeeping standards along the way).

Atomic clocks are very precise and will deviate by only 1 second in about 20

million years. The International Atomic Time (TAI) is the average value of more

than 200 atomic clocks in various laboratories around the world. This is

continuously compared with the UT1. The Earth day, on average, is about 0.002

second longer than the 86,400 seconds measured by the atomic clocks. A leap

second is added (to TAI) when the deviation reaches 0.9 seconds.

******************************************************************

And so, everyone now wants to know about Einstein’s views on God, supposedly

handwritten, in a letter, about a year before he died (see details about this letter,

click here). And, if you have money, you can still bid to own the letter. The

bidding started at $3 million.

Einstein’s letter, addressed to the Jewish philosopher Gutkind, appears to be his

response to some remarks found in a book written by Gutkind, entitled Choose

Life: The Biblical Call to Revolt (1952, H. Schuman, 1st edition). In this letter (and

the following is a direct quote as reported in the news articles cited), Einstein wrote

the word God was “nothing more than the expression and product of human

weaknesses, the Bible a collection of honorable, but still primitive legends which

are nevertheless pretty childish.”

These remarks are now engaging the attention of all – that God is nothing more

than the product of human weakness.

After reviewing the parts of this “God letter” that are available on the Internet, it

appears to me that Einstein was much more interested in taking exception to

http://www.livescience.com/23816-ebay-einstein-god-letter-3-million-bid.html

http://www.livescience.com/23816-ebay-einstein-god-letter-3-million-bid.html

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Gutkind’s view that Jews are a chosen people (while happily acknowledging

himself to be a Jew) and, therefore, also took the time to write to Gutkind. It was

not really a discussion about God but about Jews being a chosen people. Along the

way, the message seems to have gotten a bit garbled, about God being the product

of human weakness. Perhaps, Einstein was taking exception to the Jewish

viewpoint of God. Within the context of the exchange with Gutkind, is it possible

that the human weakness that Einstein is referring might just be directed at the

Jewish people and not to be interpreted more generally?

Other well-known Einstein quotes do not support the view of God that we find in

this letter. Two notable ones are his statement, ‘science without religion is blind

and religion without science is lame’, or ‘God does not play dice’, to express his

misgivings about probabilistic basis for quantum physics – ironically, the subject

of the 2012 Nobel Prize in physics!

In the last email, we already read about the sage Veda Vyasa and his dejection,

which ultimately led him to compose the Srimad Bhagavatam. If you think that

Veda Vyasa’s accomplishments supersede those of Einstein, then you know the

answer to this “human weakness” assertion. Using the Vyasa yardstick, Einstein

must clearly be wrong. Some of the responses in the Yahoo message board, to this

news story were thoughtful and interesting and I quote here. (Unfortunately, I am

unable to provide the screen names of these posters. I did try to revisit the message

board again but was unable to retrieve the messages cited here.) The first is a quote

by Goethe about Lord Byron (click here).

“Lord Byron is only great as a poet. As soon as he starts to think, he is a

child.” The poster of this message said that the above quote also summarizes

Einstein’s views about God. Einstein is only great as a physicist. As soon as he

starts thinking, he is a child. If Einstein were to say, “Mozart is no good”, nobody

would be paying any attention, said another poster on the same message board.

Yet, another poster, had the following but sad story to tell. He wrote that many

years ago, as a young man, he was in a car accident. He was driving carefully, at

about 40 mph. All of a sudden a car from the opposite lane swerved into his lane

and hit him head-on. He was in the hospital for many months and during all that

http://englishhistory.net/byron/goethe.html

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time, he thought and thought about why this happened to him. He concluded that

there is NO GOD. “How can there be a God, to let something like this happen to

me?” He had done nothing wrong. Yet, he was put through this suffering. His

conclusion was there is NO GOD.

Obviously, this was many years ago and this man, who met with this accident, has

lived to share this story once again, years later. And, it is also obvious that he still

is bitter about the whole experience and still believes, THERE IS NO GOD.

That is the saddest part of the messages (more 660 at last count) that I read about

the Einstein “God Letter”. Everyone is chiming in with an opinion but there are

many messages that are definitely tilted against Einstein. One even went as far as

to call him an atheist A----. You know! The world is very cruel and there are

cruel people who will not hesitate to say anything about anybody.

Anyway, click here to read a nice lecture by Srila Prabhupada, “Is Krishna God?”

Here it is stated that in 1966, when Prabhupada was founding the Hare Krishna

movement, someone suggested that it should be called “International Society for

God consciousness”. Prabhupada changed it to “International Society of Krishna

Consciousness”, or ISKCON, since “God” is too vague. Prabhupada wanted

everyone to know that when he spoke about God, he was speaking about a very

specific personality (for want of a better word) Krishna.

That brings me to the verse from Bhagavatam also cited by Pundrik Krishna

Goswamiji in his discourse (click here). What is the greatest loss of all?

1. When someone loses his or her wealth, it is a great loss. It is like

experiencing death itself.

2. Losing one’s life, which means losing this body, is also a great loss. (This

also implies that “one” lives even beyond this body.)

3. Losing one’s good name is an even bigger loss.

The third point is what Krishna reminds Arjuna in the Bhagavad Gita, chapter 2,

verses 34 and 35. The great Mahabharata war was about to begin. Krishna is

Arjuna’s charioteer. Arjuna commands Krishna to move his chariot so he could

http://www.krishna.com/krishna-god

http://www.scribd.com/doc/108831479/Bhagavat-Katha-Saptah

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survey the battlefield and see the enemy closely. Then, inexplicably, Arjuna suffers

from a total nervous breakdown, drops his arms, and refuses to fight. (This is the

topic of chapter 1 of the Bhagavad Gita.) Krishna tells Arjuna that if he were to run

away, his good name and honor will be sullied forever. He must fight. All these

great warriors, who hold you in high esteem, will think of you as a coward who ran

away from the battlefield. That dishonor, O Arjuna, Krishna says, is worse than

death itself. (MaraNaat ati-ricyate, verse 34, chapter 2).

It is the good name of great leaders, philosophers, and scientists (like Einstein) that

continues to live beyond their bodies. One has to live a life that makes one worthy

of remembering. That is what a good name is all about.

What is worse than all these three? Is there anything else worse than this? Yes.

The biggest loss of all is losing the memory – smaraNam - of the Lord.

It is OK to dismiss God, to deny God, and even to hate God. That is what Kamsa

did, Sishupala did, Ravana did, and Hiranyakashyapu and Hiranyaksha did.

Although they were filled with hatred in their hearts, for the very idea of God (for

Kamsa and Sishupala He was named Krishna, for Ravana He was named Rama,

for Hiranyakashyapu and Hiranyaksha, He was named Narayana), they were still

constantly thinking about God.

Kamsa, Krishna’s maternal uncle, was filled with terror and constantly thinking

about Krishna. It had been prophesied that the eighth son born to his sister Devaki

(Krishna’s mother) would be his killer. So, Kamsa imprisoned his sister and killed

every baby born to her. Yet, when the eighth son (incarnation of the Lord as

Krishna) escaped from the prison due to the Divine will. Kamsa lived in constant

hatred and fear. In modern times, even fanatic atheists like E. V. Ramaswamy

Naicker (known affectionately as EVR, or Periyar, to his followers), who founded

the atheist movement in the state of Tamilnadu, India (and the political party DK

which was the forerunner to the modern DMK, AIADMK, etc.), spent all their

energy and time thinking about God and denying His existence. (EVR’s atheist

movement, also called the “self-respect” movement, has attracted scholarly studies

recently.)

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The point is they were all still blessed with His smaraNam – His memory. They

never forgot Him.

The loss of His memory, when we cannot even think about Him for a moment, is

the biggest loss of all. We will discuss this point in more detail in the next email.

http://www.prabhupadavani.org/Bhagavatam/SB_index_I.html,

See canto 3, chapter 2.

http://smtp.hathayoganyc.com/en/teachings/books/prabhuji/bhakti-yoga-the-yoga-

of-love/chapter-6-part-7-dasyam.php/?PageNumber=2

Very sincerely

V. Laxmanan

October 9, 2012

The companion article discusses the Bhagavat Katha in brief (click here), as

narrated by Pundarik Krishna Goswami Maharaj of the Radha-Ramana temple in

Sri Vrindavan Dham, India, see http://www.scribd.com/doc/108831479/Bhagavat-

Katha-Saptah

http://www.prabhupadavani.org/Bhagavatam/SB_index_I.html

http://smtp.hathayoganyc.com/en/teachings/books/prabhuji/bhakti-yoga-the-yoga-of-love/chapter-6-part-7-dasyam.php/?PageNumber=2

http://smtp.hathayoganyc.com/en/teachings/books/prabhuji/bhakti-yoga-the-yoga-of-love/chapter-6-part-7-dasyam.php/?PageNumber=2




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Summary and link to topics of Srimad Bhagavatam

Srimad-Bhagavatam

His Divine Grace A.C.Bhaktivedanta

Swami Prabhupada

Translation from Sanskrit and purports

(first 9 Cantos and partially the 10th)

Disciples of His Divine Grace

Translation from Sanskrit and purports

(Rest of the 10th Canto plus 11th & 12th)

Sriman Amal Bhakta Das

Narration and special audio effects.

© 2004 Krishna Productions Inc. Used

with permission.

THE NARRATOR: Amala-bhakta dasa is a direct disciple of

Srila Prabhupada and an ordained minister of ISKCON. He

has been teaching yoga in general since 1958 and Bhakti

Yoga in particular since 1976 and has recorded many of

Srila Prabhupada's books.

Press the button below to discover many other amazing

recordings that will bring you to new heights in the

devotional service of Lord Krishna, the Supreme Personality

of Godhead.

Canto 1: "Creation"

Sb1.01 Questions by the Sages [read along] Sb1.02 Divinity and Divine Service [read along] Sb1.03 Krsna Is the Source of All Incarnations [read along] Sb1.04 The Appearance of Sri Narada [read along] Sb1.05 Narada’s Instructions on Srimad-Bhagavatam for Vyasadeva [read along] Sb1.06 Conversation Between Narada and Vyasadeva [read along] Sb1.07 The Son of Drona Punished [read along] Sb1.08 Prayers by Queen Kunti and Pariksit Saved [read along] Sb1.09 The Passing Away of Bhismadeva in the Presence of Lord Krsna [read along] Sb1.10 Departure of Lord Krsna for Dvaraka [read along] Sb1.11 Lord Krsna’s Entrance into Dvaraka [read along] Sb1.12 Birth of Emperor Pariksit [read along] Sb1.13 Dhrtarastra Quits Home [read along] Sb1.14 The Disappearance of Lord Krsna [read along] Sb1.15 The Pandavas Retire Timely [read along] Sb1.16 How Pariksit Received the Age of Kali [read along] Sb1.17 Punishment and Reward of Kali [read along] Sb1.18 Maharaja Pariksit Cursed by a Brahmana Boy [read along] Sb1.19 The Appearance of Sukadeva Gosvami [read along]

http://vedabase.net/sb/1/1/en







http://vedabase.net/sb/1/8/












http://www.amalbhakta.com/

http://prabhupadavani.org/M3U/SB_narration/m3u/sb1_01_m3u.m3u



















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Canto 2: "The Cosmic Manifestation" Sb2.01 The First Step in God Realization [read along] Sb2.02 The Lord in the Heart [read along] Sb2.03 Pure Devotional Service: The Change in Heart [read along] Sb2.04 The Process of Creation [read along] Sb2.05 The Cause of All Causes [read along] Sb2.06 Purusa-sukta Confirmed [read along] Sb2.07 Scheduled Incarnations with Specific Functions [read along] Sb2.08 Questions by King Pariksit [read along] Sb2.09 Answers by Citing the Lord’s Version [read along] Sb2.10 Bhagavatam Is the Answer to All Questions [read along]

Canto 3: "The Status quo" Sb3.01 Questions by Vidura [read along] Sb3.02 Remembrance of Lord Krsna [read along] Sb3.03 The Lord’s Pastimes Out of Vrndavana [read along] Sb3.04 Vidura Approaches Maitreya [read along] Sb3.05 Vidura’s Talks with Maitreya [read along] Sb3.06 Creation of the Universal Form [read along] Sb3.07 Further Inquires by Vidura [read along] Sb3.08 Manifestation of Brahma from Garbhodakasayi Visnu [read along] Sb3.09 Brahma’s Prayers for Creative Energy [read along] Sb3.10 Divisions of the Creation [read along] Sb3.11 Calculation of Time, from the Atom [read along] Sb3.12 Creation of the Kumaras and Others [read along] Sb3.13 The Appearance of Lord Varaha [read along] Sb3.14 Pregnancy of Diti in the Evening [read along] Sb3.15 Description of the Kingdom of God [read along] Sb3.16 The Two Doorkeepers of Vaikuntha, Jaya and Vijaya, Cursed by the Sages [read along] Sb3.17 Victory of Hiranyaksa Over All the Directions of the Universe [read along] Sb3.18 The Battle Between Lord Boar and the Demon Hiranyaksa [read along] Sb3.19 The Killing of the Demon Hiranyaksa [read along] Sb3.20 Conversation Between Maitreya and Vidura [read along] Sb3.21 Conversation Between Manu and Kardama [read along] Sb3.22 The Marriage of Kardama Muni and Devahuti [read along] Sb3.23 Devahuti’s Lamentation [read along] Sb3.24 The Renunciation of Kardama Muni [read along] Sb3.25 The Glories of Devotional Service [read along] Sb3.26 Fundamental Principles of Material Nature [read along] Sb3.27 Understanding Material Nature [read along] Sb3.28 Kapila’s Instructions on the Execution of Devotional Service [read along] Sb3.29 Explanation of Devotional Service by Lord Kapila [read along] Sb3.30 Description by Lord Kapila of Adverse Fruitive Activities [read along] Sb3.31 Lord Kapila’s Instructions on the Movements of the Living Entities [read along] Sb3.32 Entanglement in Fruitive Activities [read along] Sb3.33 Activities of Kapila [read along]

Canto 4: "The Creation of the Fourth Order" Sb4.01 Genealogical Table of the Daughters of Manu [read along]

























































































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Sb4.02 Daksa Curses Lord Siva [read along] Sb4.03 Talks Between Lord Siva and Sati [read along] Sb4.04 Sati Quits Her Body [read along] Sb4.05 Frustration of the Sacrifice of Daksa [read along] Sb4.06 Brahma Satisfies Lord Siva [read along] Sb4.07 The Sacrifice Performed by Daksa [read along] Sb4.08 Dhruva Maharaja Leaves Home for the Forest [read along] Sb4.09 Dhruva Maharaja Returns Home [read along] Sb4.10 Dhruva Maharaja’s Fight With the Yaksas [read along] Sb4.11 Svayambhuva Manu Advises Dhruva Maharaja to Stop Fighting [read along] Sb4.12 Dhruva Maharaja Goes Back to Godhead [read along] Sb4.13 Description of the Descendants of Dhruva Maharaja [read along] Sb4.14 The Story of King Vena [read along] Sb4.15 King Prthu’s Appearance and Coronation [read along] Sb4.16 Praise of King Prthu by the Professional Reciters [read along] Sb4.17 Maharaja Prthu Becomes Angry at the Earth [read along] Sb4.18 Prthu Maharaja Milks the Earth Planet [read along] Sb4.19 King Prthu’s One Hundred Horse Sacrifices [read along] Sb4.20 Lord Visnu’s Appearance in the Sacrificial Arena of Maharaja Prthu [read along] Sb4.21 Instructions by Maharaja Prthu [read along] Sb4.22 Prthu Maharaja’s Meeting with the Four Kumaras [read along] Sb4.23 Maharaja Prthu’s Going Back Home [read along] Sb4.24 Chanting the Song Sung by Lord Siva [read along] Sb4.25 The Descriptions of the Characteristics of King Puranjana [read along] Sb4.26 King Puranjana Goes to the Forest to Hunt, and His Queen Becomes Angry [read along] Sb4.27 Attack by Candavega on the City of King Puranjana [read along] Sb4.28 Puranjana Becomes a Woman in the Next Life [read along] Sb4.29 Talks Between Narada and King Pracinabarhi [read along] Sb4.30 The Activities of the Pracetas [read along] Sb4.31 Narada Instructs the Pracetas [read along]

Canto 5: "The Creative Impetus" SP5.01 The Activities of Maharaja Priyavrata [read along] SP5.02 The Activities of Maharaja Agnidhra [read along] SB5.03 Rsabhadeva's Appearance in the Womb of Merudevi, the Wife of King Nabhi [read along] SB5.04 The Characteristics of Rsabhadeva, the Supreme Personality of Godhead [read along] SB5.05 Lord Rsabhadeva's Teachings to His Sons [read along] SB5.06 The Activities of Lord Rsabhadeva [read along] SB5.07 The Activities of King Bharata [read along] SB5.08 A Description of the Character of Bharata Maharaja [read along] SB5.09 The Supreme Character of Jada Bharata [read along] SB5.10 The Discussion Between Jada Bharata and Maharaja Rahugana [read along] SB5.11 Jada Bharata Instructs King Rahugana [read along] SB5.12 Conversation Between Maharaja Rahugana and Jada Bharata [read along] SB5.13 Further Talks Between King Rahugana and Jada Bharata [read along] SB5.14 The Material World as the Great Forest of Enjoyment [read along] SB5.15 The Glories of the Descendants of King Priyavrata [read along] SB5.16 A Description of Jambudvipa [read along]






























































































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SB5.17 The Descent of the River Ganges [read along] SB5.18 The Prayers Offered to the Lord by the Residents of Jambudvipa [read along] SB5.19 A Description of the Island of Jambudvipa [read along] SB5.20 Studying the Structure of the Universe [read along] SB5.21 The Movements of the Sun [read along] SB5.22 The Orbits of the Planets [read along] SB5.23 The Sisumara Planetary Systems [read along] SB5.24 The Subterranean Heavenly Planets [read along] SB5.25 The Glories of Lord Ananta [read along] SB5.26 A Description of the Hellish Planets [read along]

Canto 6: "Prescribed Duties For Mankind" Sb6.01 The History of the Life of Ajamila [read along] Sb6.02 Ajamila Delivered by the Visnudutas [read along] Sb6.03 Yamaraja Instructs His Messengers [read along] Sb6.04 The Hamsa-guhya Prayers [read along] Sb6.05 Narada Muni Cursed by Prajapati Daksa [read along] Sb6.06 The Progeny of the Daughters of Daksa [read along] Sb6.07 Indra Offends His Spiritual Master, Brhaspati [read along] Sb6.08 The Narayana-kavaca Shield [read along] Sb6.09 Appearance of the Demon Vrtrasura [read along] Sb6.10 The Battle Between the Demigods and Vrtrasura [read along] Sb6.11 The Transcendental Qualities of Vrtrasura [read along] Sb6.12 Vrtrasura's Glorious Death [read along] Sb6.13 King Indra Afflicted by Sinful Reaction [read along] Sb6.14 King Citraketu's Lamentation [read along] Sb6.15 The Saints Narada and Angira Instruct King Citraketu [read along] Sb6.16 King Citraketu Meets the Supreme Lord [read along] Sb6.17 Mother Parvati Curses Citraketu [read along] Sb6.18 Diti Vows to Kill King Indra [read along] Sb6.19 Performing the Pumsavana Ritualistic Ceremony [read along]

Canto 7: "The Science Of God" SB7.01 The Supreme Lord Is Equal to Everyone [read along] SB7.02 Hiranyakasipu, King of the Demons [read along] SB7.03 Hiranyakasipu's Plan to Become Immortal [read along] SB7.04 Hiranyakasipu Terrorizes the Universe [read along] SB7.05 Prahlada Maharaja, the Saintly Son of Hiranyakasipu [read along] SB7.06 Prahlada Instructs His Demoniac Schoolmates [read along] SB7.07 What Prahlada Learned in the Womb [read along] SB7.08 Lord Nrsimhadeva Slays the King of the Demons [read along] SB7.09 Prahlada Pacifies Lord Nrsimhadeva with Prayers [read along] SB7.10 Prahlada, the Best Among Exalted Devotees [read along] SB7.11 The Perfect Society: Four Social Classes [read along] SB7.12 The Perfect Society: Four Spiritual Classes [read along] SB7.13 The Behavior of a Perfect Person [read along] SB7.14 Ideal Family Life [read along] SB7.15 Instructions for Civilized Human Beings [read along]

Canto 8: "Withdrawal of the Cosmic Creations"

























































































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SB8.01 The Manus, Administrators of the Universe [read along] SB8.02 The Elephant Gajendra’s Crisis [read along] SB8.03 Gajendra’s Prayers of Surrender [read along] SB8.04 Gajendra Returns to the Spiritual World [read along] SB8.05 The Demigods Appeal to the Lord for Protection [read along] SB8.06 The Demigods and Demons Declare a Truce [read along] SB8.07 Lord Siva Saves the Universe by Drinking Poison [read along] SB8.08 The Churning of the Milk Ocean [read along] SB8.09 The Lord Incarnates as Mohini-Murti [read along] SB8.10 The Battle Between the Demigods and the Demons [read along] SB8.11 King Indra Annihilates the Demons [read along] SB8.12 The Mohini-murti Incarnation Bewilders Lord Siva [read along] SB8.13 Description of Future Manus [read along] SB8.14 The System of Universal Management [read along] SB8.15 Bali Maharaja Conquers the Heavenly Planets [read along] SB8.16 Executing the Payo-vrata Process of Worship [read along] SB8.17 The Supreme Lord Agrees to Become Aditi’s Son [read along] SB8.18 Lord Vamanadeva, the Dwarf Incarnation [read along] SB8.19 Lord Vamanadeva Begs Charity from Bali Maharaja [read along] SB8.20 Bali Maharaja Surrenders the Universe [read along] SB8.21 Bali Maharaja Arrested by the Lord [read along] SB8.22 Bali Maharaja Surrenders His Life [read along] SB8.23 The Demigods Regain the Heavenly Planets [read along] SB8.24 Matsya, the Lord’s Fish Incarnation [read along]

Canto 9: "Liberation" SB9.01 King Sudyumna Becomes a Woman [read along] SB9.02 The Dynasties of the Sons of Manu [read along] SB9.03 The Marriage of Sukanya and Cyavana Muni [read along] SB9.04 Ambarisa Maharaja Offended by Durvasa Muni [read along] SB9.05 Durvasa Muni's Life Spared [read along] SB9.06 The Downfall of Saubhari Muni [read along] SB9.07 The Descendants of King Mandhata [read along] SB9.08 The Sons of Sagara Meet Lord Kapiladeva [read along] SB9.09 The Dynasty of Amsuman [read along] SB9.10 The Pastimes of the Supreme Lord, Ramacandra [read along] SB9.11 Lord Ramacandra Rules the World [read along] SB9.12 The Dynasty of Kusa, the Son of Lord Ramacandra [read along] SB9.13 The Dynasty of Maharaja Nimi [read along] SB9.14 King Pururava Enchanted by Urvasi [read along] SB9.15 Parasurama, the Lord's Warrior Incarnation [read along] SB9.16 Lord Parasurama Destroys the World's Ruling Class [read along] SB9.17 The Dynasties of the Sons of Pururava [read along] SB9.18 King Yayati Regains His Youth [read along] SB9.19 King Yayati Achieves Liberation [read along] SB9.20 The Dynasty of Puru [read along] SB9.21 The Dynasty of Bharata [read along] SB9.22 The Descendants of Ajamidha [read along] SB9.23 The Dynasties of the Sons of Yayati [read along]































































































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SB9.24 Krsna the Supreme Personality of Godhead [read along]

Canto 10: "The Summum Bonum" SB10.01 The Advent of Lord Krsna: Introduction [read along] SB10.02 Prayers by the Demigods for Lord Krsna in the Womb [read along] SB10.03 The Birth of Lord Krsna [read along] SB10.04 The Atrocities of King Kamsa [read along] SB10.05 The Meeting of Nanda Maharaja and Vasudeva [read along] SB10.06 The Killing of the Demon Putana [read along] SB10.07 The Killing of the Demon Trnavarta [read along] SB10.08 Lord Krsna Shows the Universal Form Within His Mouth [read along] SB10.09 Mother Yasoda Binds Lord Lord Krsna [read along] SB10.10 Deliverance of the Yamala-arjuna Trees [read along] SB10.11 The Childhood Pastimes of Krsna [read along] SB10.12 The Killing of the Demon Aghasura [read along] SB10.13 The Stealing of the Boys and Calves by Brahma [read along] SB10.14 Brahma's Prayers to Lord Krsna [read along] SB10.15 The Killing of Dhenuka, the Ass Demon [read along] SB10.16 Krsna Chastises the Serpent Kaliya [read along] SB10.17 The History of Kaliya [read along] SB10.18 Lord Balarama Slays the Demon Pralamba [read along] SB10.19 Swallowing the Forest Fire [read along] SB10.20 The Rainy Season and Autumn in Vrndavana [read along] SB10.21 The Gopis Glorify the Song of Krsna's Flute [read along] SB10.22 Krsna Steals the Garments of the Unmarried Gopis [read along] SB10.23 The Brahmanas' Wives Blessed [read along] SB10.24 Worshiping Govardhana Hill [read along] SB10.25 Lord Krsna Lifts Govardhana Hill [read along] SB10.26 Wonderful Krsna [read along] SB10.27 Lord Indra and Mother Surabhi Offer Prayers [read along] SB10.28 Krsna Rescues Nanda Maharaja from the Abode of Varuna [read along] SB10.29 Krsna and the Gopis Meet for the Rasa Dance [read along] SB10.30 The Gopis Search for Krsna [read along] SB10.31 The Gopis' Songs of Separation [read along] SB10.32 The Reunion [read along] SB10.33 The Rasa Dance [read along] SB10.34 Nanda Maharaja Saved and Sankhacuda Slain [read along] SB10.35 The Gopis Sing of Krsna as He Wanders in the Forest [read along] SB10.36 The Slaying of Arista, the Bull Demon [read along] SB10.37 The Killing of the Demons Kesi and Vyoma [read along] SB10.38 Akrura's Arrival in Vrndavana [read along] SB10.39 Akrura's Vision [read along] SB10.40 The Prayers of Akrura [read along] SB10.41 Krsna and Balarama Enter Mathura [read along] SB10.42 The Breaking of the Sacrificial Bow [read along] SB10.43 Krsna Kills the Elephant Kuvalayapida [read along] SB10.44 The Killing of Kamsa [read along] SB10.45 Krsna Rescues His Teacher's Son [read along] SB10.46 Uddhava Visits Vrndavana [read along]































































































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SB10.47 The Song of the Bee [read along] SB10.48 Krsna Pleases His Devotees [read along] SB10.49 Akrura's Mission in Hastinapura [read along] SB10.50 Krsna Establishes the City of Dvaraka [read along] SB10.51 The Deliverance of Mucukunda [read along] SB10.52 Rukmini's Message to Lord Krsna [read along] SB10.53 Krsna Kidnaps Rukmini [read along] SB10.54 The Marriage of Krsna and Rukmini [read along] SB10.55 The History of Pradyumna [read along] SB10.56 The Syamantaka Jewel [read along] SB10.57 Satrajit Murdered, the Jewel Returned [read along] SB10.58 Krsna Marries Five Princesses [read along] SB10.59 The Killing of the Demon Naraka [read along] SB10.60 Lord Krsna Teases Queen Rukmini [read along] SB10.61 Lord Balarama Slays Rukmi [read along] SB10.62 The Meeting of Usa and Aniruddha [read along] SB10.63 Lord Krsna Fights with Banasura [read along] SB10.64 The Deliverance of King Nrga [read along] SB10.65 Lord Balarama Visits Vrndavana [read along] SB10.66 Paundraka, the False Vasudeva [read along] SB10.67 Lord Balarama Slays Dvivida Gorilla [read along] SB10.68 The Marriage of Samba [read along] SB10.69 Narada Muni Visits Lord Krsna's Palaces in Dvaraka [read along] SB10.70 Lord Krsna's Daily Activities [read along] SB10.71 The Lord Travels to Indraprastha [read along] SB10.72 The Slaying of the Demon Jarasandha [read along] SB10.73 Lord Krsna Blesses the Liberated Kings [read along] SB10.74 The Deliverance of Sisupala at the Rajasuya Sacrifice [read along] SB10.75 Duryodhana Humiliated [read along] SB10.76 The Battle Between Salva and the Vrsnis [read along] SB10.77 Lord Krsna Slays the Demon Salva [read along] SB10.78 The Killing of Dantavakra, Viduratha and Romaharsana [read along] SB10.79 Lord Balarama Goes on Pilgrimage [read along] SB10.80 The Brahmana Sudama Visits Lord Krsna in Dvaraka [read along] SB10.81 The Lord Blesses Sudama Brahmana [read along] SB10.82 Krsna and Balarama Meet the Inhabitants of Vrndavana [read along] SB10.83 Draupadi Meets the Queens of Krsna [read along] SB10.84 The Sages' Teachings at Kuruksetra [read along] SB10.85 Lord Krsna Instructs Vasudeva and Retrieves Devaki's Sons [read along] SB10.86 Arjuna Kidnaps Subhadra, and Krsna Blesses His Devotees [read along] SB10.87 The Prayers of the Personified Vedas [read along] SB10.88 Lord Siva Saved from Vrkasura [read along] SB10.89 Krsna and Arjuna Retrieve a Brahmana's Sons [read along] SB10.90 Summary of Lord Krsna's Glories [read along]

Canto 11: "General History" Sb11.01 The Curse Upon the Yadu Dynasty [read along] Sb11.02 Maharaja Nimi Meets the Nine Yogendras [read along] Sb11.03 Liberation from the Illusory Energy [read along]































































































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Sb11.04 Drumila Explains the Incarnations of Godhead to King Nimi [read along] Sb11.05 Narada Concludes His Teachings to Vasudeva [read along] Sb11.06 The Yadu Dynasty Retires to Prabhasa [read along] Sb11.07 Lord Krsna Instructs Uddhava [read along] Sb11.08 The Story of Pingala [read along] Sb11.09 Detachment from All that Is Material [read along] Sb11.10 The Nature of Fruitive Activity [read along] Sb11.11 The Symptoms of Conditioned and Liberated Living Entities [read along] Sb11.12 Beyond Renunciation and Knowledge [read along] Sb11.13 The Hamsa-avatara Answers the Questions of the Sons of Brahma [read along] Sb11.14 Lord Krsna Explains the Yoga System to Sri Uddhava [read along] Sb11.15 Lord Krsna's Description of Mystic Yoga Perfections [read along] Sb11.16 The Lord’s Opulence [read along] Sb11.17 Lord Krsna's Description of the Varnasrama System [read along] Sb11.18 Description of Varnasrama-dharma [read along] Sb11.19 The Perfection of Spiritual Knowledge [read along] Sb11.20 Pure Devotional Service Surpasses Knowledge and Detachment [read along] Sb11.21 Lord Krsna's Explanation of the Vedic Path [read along] Sb11.22 Enumeration of the Elements of Material Creation [read along] Sb11.23 The Song of the Avanti Brahmana [read along] Sb11.24 The Philosophy of Sankhya [read along] Sb11.25 The Three Modes of Nature and Beyond [read along] Sb11.26 The Aila-gita [read along] Sb11.27 Lord Krsna's Instructions on the Process of Deity Worship [read along] Sb11.28 Jnana-yoga [read along] Sb11.29 Bhakti-yoga [read along] Sb11.30 The Disappearance of the Yadu Dynasty [read along] Sb11.31 The Disappearance of Lord Sri Krsna [read along]

Canto 12: "The Age Of Deterioration" SB12.01 The Degraded Dynasties of Kali-yuga [read along] SB12.02 The Symptoms of Kali-yuga [read along] SB12.03 The Bhumi-gita [read along] SB12.04 The Four Categories of Universal Annihilation [read along] SB12.05 Sukadeva Gosvami's Final Instructions to Maharaja Pariksit [read along] SB12.06 Maharaja Pariksit Passes Away [read along] SB12.07 The Puranic Literatures [read along] SB12.08 Markandeya's Prayers to Nara-Narayana Rsi [read along] SB12.09 Markandeya Rsi Sees the Illusory Potency of the Lord [read along] SB12.10 Lord Siva and Uma Glorify Markandeya Rsi [read along] SB12.11 Summary Description of the Mahapurusa [read along] SB12.12 The Topics of Srimad-Bhagavatam Summarized [read along] SB12.13 The Glories of Srimad-Bhagavatam [read along]



















































































bhagavat katha saptah

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