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in December 2017 | Issue 6 | Page 1

December 2017 | Issue 6

A Monthly E-Magazine from the Bhaktivedanta Vidyapitha with Illuminating Perspectives on the Srimad-Bhagavatam

Dedicated to
His Divine Grace
A. C. Bhaktivedänta
Swämi Prabhupäda, GÉTÄ JAYANTÉ
Founder-Äcärya of the
International Society for SPECIAL
Krishna Consciousness

CONTENTS
The Gétäs of the Bhägavatam.…2
Verse of the Month.......................5
Analogy Arena...............................6
Pari-praçna.......................................7
Bhägavata Praväha.......................8
Quiz Corner....................................10

THE GÉTÄS OF THE BHÄGAVATAM

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THE GÉTÄS OF
THE BHÄGAVATAM
Çrémad Bhagavad-gétä is the greatly enlightening philosophical song sung by Lord Kåñëa, the Supreme
Personality of Godhead, to instruct bewildered Arjuna on the battlefield of Kurukñetra. Bhagavad-gétä
systematically presents the knowledge of the soul, karma-yoga, jïäna-yoga, añöäìga-yoga, bhakti-yoga, the
modes of material nature, viräö-rüpa and so on. The five truths that embody the teachings of Bhagavad-gétä
are éçvara (Supreme Lord), jéva (living entities), prakåti (material nature), käla (time), and karma
(activities). Studying and understanding the Gétä is considered foundational to one’s spiritual life. In the
Çrémad-Bhägavatam also there are so many beautiful gétäs or songs sung by various illustrious personalities
that inspire and enlighten us with spiritual knowledge of various levels. The following is a brief summary of
the popular gétäs found in the Bhägavatam, along with the context in which they appear.

1. RUDRA-GÉTÄ describing the relationship between the Lord and the

The Song of Lord Çiva (4.24.33-68) material creation. Chanting this Rudra-gétä for ten
thousand years under water, the Pracetas attained the
The Pracetas, upon being instructed by their father darçana of Lord Viñëu, who blessed them in various
Präcénabarhi, set out to perform devotional austerities ways.
to please Lord Väsudeva, before taking up the charge
of the kingdom. Knowing this, Lord Çiva voluntarily
2. VENU-GÉTÄ
came in front of them to guide them the devotional
service of Kåñëa and thus taught them this song called The Song of Kåñëa’s Flute (10.21.7-19)
the Rudra-gétä. In the Rudra-gétä, Lord Çiva first In the autumn season, Lord Kåñëa enters the forest with
offers prayers to the Supreme Lord in the form of the the cows and the cowherd boys, while playing His flute.
catur-vyüha and the presiding deities of physical At that time, the gopés gather together in groups, and
elements, for self-purification. He then describes the glorify that transcendental song of Kåñëa’s flute and the
beautiful form of the Supreme Lord and also the glory reactions of various beings to that enchanting sound
of seeing and rendering devotional service unto Him. vibration. This loving discussion of the gopés is called
Çiva praises the unalloyed devotees of the Lord and the Veëu-gétä, in which they say, “The flute is more
prays for their association. He concludes his prayer by fortunate than us for it constantly takes the nectar from

If one worships the example of the liberated gopés of Våndävana, who accepted
Lord Çré Kåñëa as their paramour, one can free one's mental activities from the
contamination of lust. (SB 11.26.12 P)
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4. YUGALA-GÉTÄ
The Gopés’ Song as Kåñëa Wanders in the Forest
(10.35.2-25)
Although the gopés relished direct association with
Kåñëa at night in the räsa dance, during the day they
felt separation from Him when He went to tend His
cows in the forest. They sang about Kåñëa’s
transcendental pastimes, in the form of Yugala-gétä,
that consists of twelve pairs of verses sang at various
times as they stood in small groups here and there in
Våndävana. Among the groups some were present in
front of Mother Yaçodä also. Their song is as follows:
“The beauty of Kåñëa attracts the minds of all. When
Kåñëa’s lips. When Kåñëa plays on His flute, moving He stands in His threefold-bending way and plays upon
beings become stunned and non-moving entities His flute, the Siddhas become attracted to Him. The
tremble, the peacocks dance ecstatically, doe and buck bulls, cows and other animals become stunned in
worship Him, the wives of the demigods get attracted, ecstasy like figures in a painting. Rivers stop flowing.
the cows drink that vibration with their upraised ears as When Kåñëa calls the cows' names by blowing on His
vessels, the calves stand still and embrace Him within flute, even the trees and creepers display eruptions and
their hearts, the birds get absorbed like sages with their sap pours down like tears. Kåñëa’s flute causes the
closed eyes, and the currents of the rivers break and the birds to close their eyes in meditation, the clouds in the
arms of their waves embrace His feet presenting lotus sky to gently rumble, and even such great authorities of
offerings. Even the summer clouds construct an music as Indra, Siva and Brahmä to become astonished.
umbrella for Kåñëa and shower cooling drizzles.” The While returning to Vraja, Kåñëa plays His flute while
gopés also glorify Våndävana and Govardhana. His young companions chant His glories.”

3. GOPI-GÉTÄ 5. VIRAHA-GÉTÄ
The Song of Separation (10.31.1-19) The Gopés’ Song as Kåñëa Leaves Våndävana
During the full moon night of the autumn season (10.39.19-31)
(çarat-pürëimä), attracted by the vibration of Lord Ordered by Kaàsa, Akrüra came to Våndävana to take
Kåñëa’s flute, the Vraja gopés came to Him. The self- Kåñëa and Balaräma to Mathurä. Hearing this, the
satisfied Kåñëa reciprocated with them by initiating the young gopés who can’t bear even a moment’s separation
räsa dance. Induced by the lélä-çakté of the Lord, the from Kåñëa, are now devastated thinking about this
gopés felt proud for having received such special impending lengthy separation and sang their Viraha-
attention from Kåñëa. Noticing this, Kåñëa disappeared gétä, meeting in different groups. In their Viraha-gétä,
immediately. The gopés, maddened by separation from the gopés condemn the Creator for separating them
Kåñëa searched for Him all over the forest and enacted from Kåñëa after showing them His beautiful face.
His various pastimes and sang their song of separation, They say that Akrüra was actually krüra (cruel) in
called the Gopé-gétä. Gopé-gétä contains nineteen verses taking their dearmost Kåñëa away, without even
in an alternative fashion of accusing and praising Kåñëa consoling them. Then they lament their own fate and
and each verse is spoken by a different gopé expressing blame Kåñëa who breaks loving relationships in a
her individual mood, but all of them are united in their second. They say that the dawn is going to be
single purpose of meeting Kåñëa. The gopés – glorify the auspicious for the residents of Mathurä, for they will be
land of Våndävana where Kåñëa appeared, accuse Kåñëa seeing Kåñëa, the reservoir of all transcendental
for cheating them, yet acknowledge His protection qualities. Because the elders of Vraja are not forbidding
earlier, express their individual desire for the blessings Kåñëa, the gopés decide to try to stop Lord Mädhava
of Kåñëa’s lotus feet, lotus hands and lotus face, glorify from going, keeping aside their shyness. With these
kåñëa-kathä, remember Kåñëa’s entering the forest in words the gopés loudly cried out, ‘govinda dämodara
the morning and returning to the village in the evening, mädhaveti.’ But even as they wept, Akrüra began
express their intense separation that makes a moment taking Kåñëa and Balaräma to Mathurä in his chariot.
like a millennium and pray for His favor again. Thus as The gopés also walked behind for some distance, but
all the gopés wept loudly, Kåñëa returned to enliven then they became pacified by Kåñëa's glances, gestures
them and reciprocate with their love. and His message that said, "I will return."

When one sincerely chants and hears the holy name and fame of Lord Kåñëa, the
heart is purified and gradually one can appreciate the actual, blissful nature of Kåñëa

consciousness, loving service to the Lord. (SB 11.26.30 P)
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of the queens filled them with such ecstasy that they

saw their own mood reflected in everyone and
everything else. Ten verses that express their ecstatic
mood are named as the Mahiñé-géta, in which the
queens would address various creatures – kuraré and
cakraväka birds, the ocean, the moon, a cloud, a
cuckoo, a mountain, a river and so on – declaring their
own great attachment to Çré Kåñëa, in the pretext of
empathizing with them.

8. UDDHAVA-GÉTÄ
Kåñëa’s Teachings to Uddhava (11.7-29)
Uddhava is the dear devotee of Kåñëa, who considers
Uddhava as good as Himself. When Kåñëa was about to
6. BHRAMARA-GÉTÄ
disappear from the vision of this world, Uddhava was
The Song of the Bee (10.47.12-21)
overwhelmed with intense feelings of separation and
After going to Mathurä, once Lord Kåñëa sent Uddhava desired to accompany Kåñëa. However, Kåñëa wanted
to Våndävana with a message for the gopés. When the Uddhava to go to Badarikäçrama and enlighten the
Vraja gopés saw lotus-eyed Uddhava, who resembled sages there on His behalf. At that time, Kåñëa gave
Kåñëa and even wore clothes and ornaments like Him, Uddhava His final teachings in the form of Uddhava-
they curiously approached and encircled him. Realizing gétä, the longest philosophical section of the
that Kåñëa had sent him, they brought him to a Bhägavatam. Uddhava-gétä is more elaborate than the
secluded place and spoke confidentially. The gopés Bhagavad-gétä which Kåñëa spoke to Arjuna. Uddhava-
remembered the Kåñëa’s pastimes, and putting aside gétä constitutes a wide range of topics namely
their shyness, they loudly wept in separation. One gopé, detachment from this world, the twenty-four gurus
deeply meditating on Kåñëa, noticed a bumblebee episode, the symptoms of conditioned and liberated
(bhramara) and imagining it to be a messenger of souls, the Supreme Lord’s opulences, Varëäçrama
Kåñëa, She indirectly chastised Kåñëa. The äcäryas system, pure devotional service, the Säìkhya
explain that She is Çrématé Rädhäräëé who expressed philosophy, Jïäna-yoga, Deity worship, the three modes
Her Supreme love for Çré Kåñëa through ten kinds of of material nature, Vedic paths and so on, along with
impulsive speech namely parijalpa, vijalpa, ujjalpa and fitting examples and quoting historic incidents. After
so on. Her song is called the Bhramara-géta. She said, hearing Kåñëa’s final instructions Uddhava departed for
“Just as bees wander from flower to flower, Çré Kåñëa Badarikäçrama.
has abandoned the Vraja gopés and developed affection
for others.” She spoke contrasting Her own supposed ill 9. BHIKÑU-GÉTA
fortune to Her rival lovers' good fortune, all the while
The Song of Avanté Brähmaëa (11.23.42-57)
glorifying the names, forms, qualities and pastimes of
Lord Kåñëa. She then declared that although Kåñëa may The story of Avanté brähmaëa appears as a part of the
have abandoned the gopés, they could not possibly stop Uddhava-gétä. Lord Kåñëa narrates his story to teach
remembering Him for even a moment. Uddhava was how one should tolerate the disturbances from evil
astonished to see the highest degree of pure devotion of persons. Harsh words pierce the heart more severely
the gopés and tried to console them, who were so than arrows. Yet Avanté brähmaëa, considered them to
anxious to see Kåñëa again. Uddhava then related to be simply the consequence of his own past deeds and
them the Lord's message. tolerated them soberly. Previously he had been a
greedy, angry and miserly agriculturalist and merchant.
7. MAHIÑÉ-GÉTÄ However, in due course of time, he lost his wealth and
was abandoned by everyone and thus developed a deep
The Song of the Queens (10.90.15-24)
sense of renunciation and saw Kåñëa’s hand in his life.
Lord Kåñëa resides in His opulent capital of Dvärakä Remaining fixed in his spiritual practice, he sang a song
with His queens. He would enjoy sporting with His renowned as the Bhikñu-géta: “Neither the mortals, the
wives in the ponds. With His graceful gestures, loving demigods, the soul, the planets, the reactions of work
words and sidelong glances, He would enchant their nor time are the causes of one's happiness and distress.
hearts and the queens would become totally absorbed in Rather, the cause is the mind alone that makes the soul
thoughts of Lord Kåñëa. The transcendental madness wander in the cycle of material life. The real purpose of

Because in Våndävana Kåñëa goes barefoot and can thus directly mark the earth with
the symbols of His lotus feet, that transcendental land is even more glorious than
Vaikuëöha, where Viñëu wears slippers. (SB 10.21.10 P)
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all charity, religiosity and so forth is to bring the mind 11. BHÜMI-GÉTA
under control. The false ego binds the transcendental soul The Song of Mother Earth (12.3.1-13)
to material sense objects. I shall cross over the
insurmountable ocean of material existence by rendering Bhümi-gétä is the song sung by Mother Earth who
service to the lotus feet of Mukunda, with perfect faith as lamented for the foolishness of the kings who are bent
exhibited by the great devotees of the past.” Thus Avanté upon conquering her. Great kings, who are actually
brähmaëa became determined in his renunciation and just playthings of death, desire to subdue their six
bhakti and his example is adored by even Lord Caitanya, internal enemies – the five senses and the mind – and
who sang his verse after taking to renounced order. afterward they imagine they will go on to conquer the
earth and all its oceans. Seeing their false hopes, the
10. AILA-GÉTÄ earth simply laughs, for eventually they all must leave
this planet and go elsewhere, as have all the great
The Song of Purürava (11.26.7-28)
kings and monarchs of the past. Moreover, after
Aila-gétä also is a part of the Uddhava-géta. To explain how usurping the earth or some part of it – which is
unfavorable association is a threat to one's position in actually unconquerable and must in every case be
devotional service, Lord Kåñëa gives the example of King given up –fathers, sons, brothers, friends and relatives
Purüravä (also called Aila). Aila was bewildered by the quarrel over it. The study of history naturally leads to
association of the heavenly lady Urvaçé, and later became the conclusion that all worldly achievements are
renounced after being separated from her. Expressing his temporary, and this conclusion should give rise to a
contempt for undue attachment to the opposite sex, he sense of renunciation. Ultimately, the highest goal of
sang a song called Aila-gétä: “He described that persons life for any living entity is pure devotion to Kåñëa.
who are attached to the body of a woman or a man –
which is simply a mass of skin, meat, blood, bones and so Thus the Çrémad-Bhägavatam presents various gétäs,
on – are not much different from worms. When one’s mind some with profound philosophy, some with heartfelt
is stolen away by the opposite sex, what is the worth of the spiritual emotions and yet others with deep
education, austerity, renunciation, Vedas knowledge and so realizations of various personalities, all for our
forth? Learned men should distrust their six mental enlightenment and inspiration. It is not possible to
enemies, headed by lust, and thus avoid degrading present the expanse and depth of these great gétäs in
association.” Thus Purüravä is freed from illusion and this short article, yet a humble attempt has been made
eventually attained peace by realizing the Lord. to give just a glimpse of them.

barhäpéòaà naöa-vara-vapuù
karëayoù karëikäraà
VERSE OF THE MONTH

bibhrad väsaù kanaka-kapiçaà

vaijayantéà ca mäläm
randhrän veëor adhara-sudhayä
pürayan gopa-våndair
våndäraëyaà sva-pada-ramaëaà
präviçad géta-kértiù (10.21.5)

Wearing a peacock-feather ornament

upon His head, blue karëikära flowers
on His ears, a yellow garment as
brilliant as gold, and the Vaijayanté
garland, Lord Kåñëa exhibited His
transcendental form as the greatest of
dancers as He entered the forest of
Våndävana, beautifying it with the
marks of His footprints. He filled the
holes of His flute with the nectar of His
lips, and the cowherd boys sang His
glories.

Indra, Brahmä, Çiva and Viñëu, being primordial gods, travel throughout the universe
and have extensive knowledge of the science of music, and yet even these great
personalities have never heard or composed music like that which emanates from
Kåñëa's flute. (SB 10.21.14 P)
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The so-called happiness of this The devotees of the Lord,

material creation is exactly like the The force of time is peacefully fixed in absolute
bees' enjoyment of honey after it very strong, and knowledge, are the ultimate
has been collected in the everything is being shelter for those who are
honeycomb. Although human destroyed by repeatedly rising and falling
beings are creating their beehives something else—just as within the fearful ocean of
in order to enjoy the sweetness of one animal is being material life. Such devotees are
their senses, they are at the same eaten by another just like a strong boat that comes
time suffering from the bites of animal. (SB 4.24.65 P) to rescue persons who are at the
other persons or nations. point of drowning.
(SB 4.24.64 P) (SB 11.26.32 P)

ANALOGY ARENA

If one says that the demigods who

The association of children,
rule the bodily senses cause suffering, When one restricts the wife, relatives and friends is
still, how can such suffering apply to senses from their just like the brief meeting of
the spirit soul? This acting and being objects, the mind's travelers. With each change of
acted upon are merely interactions of material propensity will body one is separated from all
the changeable senses and their slacken and, like a fire such associates, just as one
presiding deities. When one limb of without fuel, eventually loses the objects one
the body attacks another, with whom dies. possesses in a dream when the
can the person in that body be angry? (SB 11.26.23 P) dream is over.(SB 11.17.53 P)
(SB 11.23.51 V)

Just as for a free citizen any situation in prison is unacceptable, for a liberated,
Kåñëa conscious devotee any material position is unappealing. (SB 11.28.2 P)
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PARI PRAÇNA
Question: Why are the devotees of Lord Kåñëa usually found to It is difficult to worship Lord Kåñëa, so some people
be poor, while the devotees of other gods like Lord Çiva are avoid Him and worship other deities, who are
found wealthy? (By Sagar Tiwari) quickly satisfied. When people receive opulences
from these deities, they become arrogant and dare
Answer: It is indeed puzzling that Lord Çiva, who lives like a
to offend their benedictors only. In this connection,
mendicant, without even a house to call his own, makes his
Çukadeva Gosvämé narrates an ancient historical
devotees rich and powerful, while Lord Kåñëa, the omnipotent
account of a demon Våka who wanted to kill Lord
possessor of all that exists and the husband of the goddess of
Çiva using the same powers that he received from
fortune, often reduces His servants to abject poverty. King
him Çiva. Thus Lord Çiva was consequently beset
Parékñit requested Çréla Çukadeva Gosvämé to explain this same
with great difficulty.
apparent paradox as it is a common fear among people that by
becoming a devotee of Lord Kåñëa one will lose his wealth and
However, it is not that Lord Kåñëa keeps all of His
social status.
devotees poverty stricken, but He bestows wealth
Çukadeva Gosvämé answers that Lord Çiva is always united with and other opulences upon a sincere servant who
his personal energy, the material nature, which offers variegated want to expand his service to the Lord. He does
types of enjoyments coloured by the three modes (sattva, rajas whatever is important to help the devotee rise in
and tamas). Since these modes come from Çiva, by worshipping his devotional service. For example He stole away
him one attains all enjoyments, in proportion to their worship. all wealth from Bali Mahäräja to subdue his pride of
Lord Kåñëa, however, has no connection with the material being a charitable person and He gave immense
modes and is transcendental to material nature. So one who wealth to Sudämä to eradicate his subtle pride of
worships Him becomes similarly free from the material modes. being a renounced brähmaëa. Also He bestowed
In fact, the opulence provided by the goddess of fortune to her valuable jewels and wealth to an aborigine woman
husband’s worshippers is of spiritual nature and it defeats their who selflessly offered little Kåñëa some fruits. Thus
attraction for material wealth and powers. Kåñëa, instead of just bestowing material prosperity
to His devotees, He simply does whatever is best
Once Lord Kåñëa told King Yudhiñöhira, “If I especially favour for such a devotee on a spiritual plane.
someone, I gradually deprive him of his material wealth. Then he
will be abandoned by his relatives, thus suffering repeated Mail us at pradipika@vidyapitha.in your questions
distresses. yasyäham anugåhëämi hariñye tad-dhanaà çanaiù. on Çrémad-Bhägavatam. Answers to shortlisted
When he becomes frustrated in his attempts to make money questions shall be published in the next issue of
and instead befriends My devotees, I bestow My special mercy Bhägavata Pradépikä.
upon him.”

Even those who do not serve God receive a certain standard of maintenance
from Him; therefore we can just imagine the security the Lord affords to those
who dedicate their lives to His devotional service. (SB 11.8.1 P)
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BHĀGAVATA
PRAVĀHA
The Flow of Çrémad-Bhägavatam

THE IDEAL CONDUCT OF

MAHÄRÄJA PARÉKÑIT
[Çrémad-Bhägavatam, Canto 1 Chapters 15-17]

Grief stricken Arjuna replies to the questions of King Yudhiñöhira by revealing the news of Kåñëa’s
disappearance and destruction of Yadus. Then the Päëòavas plan for their retirement after establishing
Mahäräja Parékñit as the emperor (1.15). The next two chapters (1.16-17) describe the glorious rule of
Parékñit and his dealings with Kali on seeing the harm Kali has caused to the earth and religion.

Kåñëa Bestows and Withdraws Powers like Bhéñma, Karna, Drona and Çalya.” In this
way Arjuna relates many such events revealing
Arjuna was extremely distressed because Lord
that it was Kåñëa who always gave them
Kåñëa was out of his sight. Breathing very heavily
protection and victory. Kåñëa gives powers to his
due to separation, he began to answer his brother’s
devotees for performing some important service
questions regarding the welfare of Yadus, especially
and He withdraws those powers after the
Kåñëa. He said, “Lord Kåñëa, who treated me
completion of that service. Thus one should never
exactly like an intimate friend has left me alone.
be proud of the powers bestowed upon him by the
My astounding power, which astonished even the
Supreme Lord, but utilize them in His service.
demigods, is no longer with me. It was by His
merciful strength that I vanquished the lusty
The Insurmountable Supreme Will
princes at the assembly of Drupada, conquered
with great dexterity the king of heaven along with Arjuna narrates that the Yadus being cursed by
other demigods and Bhéma killed Jaräsandha. By the brähmaëas, fought amongst themselves in
accepting the remnants of food, He saved us from intoxication, not even recognizing one another. By
the wrath of Durväsä. It was by His mercy that we the Supreme will of the Lord, sometimes people
overcame the insurmountable ocean of the kill one another and at other times they protect
Kauravas army having with its invincible warriors one another. It was to lighten the burden of the

Just as a father is always proud of his son's education, similarly, Lord Kåñëa becomes
very happy to see the living entities acquiring a sound spiritual education and thus
making progress on the way back home, back to Godhead. (SB 11.19.3 P)
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earth that He engaged the Yadus to kill one another. lotus feet that traversed on me. In his absence, the
Arjuna could not even protect Kåñëa’s wives from age of Kali has spread its influence everywhere, so
the infidel cowherd men, his strength becoming null I am sorry to see this condition of existence.”
and void in absence of Kåñëa.
The Scene of Irreligion
Päëòavas Retire Timely Mahäräja Parékñit reached that place and observed
Seeing Kali manifesting his full influence after the that a lower-caste çüdra, dressed like a king, was
disappearance of Lord Kåñëa, Yudhiñöhira wisely beating a cow and a bull with club. The bull was
prepared himself to leave home. He enthroned his standing on one leg, trembling and urinating and
grandson Parékñit as the emperor, and posted Vajra, the cow being beaten by the çüdra was distressed
the son of Aniruddha, at Mathurä as the King of and weak. Parékñit saw that Kali was the culprit
Çürasena. Afterwards he performed a Präjäpatya and was deserved to be killed yet he inquired from
sacrifice and placed in himself the fire for quitting the Dharma bull about the perpetrator.
household life. He relinquished his garments, belt
and ornaments becoming completely disinterested to Dharma’s Reply Reveals His Identity
everything. Dressed in torn cloth, oblivious to
The bull replied, “It is very difficult to ascertain
everything, he went towards north, followed by his the particular miscreant who has cause our
brothers. Kunti engaged her full attention on Kåñëa
sufferings. Some say that self is responsible for his
and thus gained release from material existence. personal happiness and distress while others say
Draupadé and Subhadra also became absorbed in superhuman powers are responsible. Yet others say
thoughts of Kåñëa and obtained the same results as
that activity is responsible and the gross
their husbands. materialists maintain that nature is the ultimate
cause. O sage amongst kings, judge for yourself by
Glorious Rule of Mahäräja Parékñit thinking over all this with your own intelligence.”
Parékñit began to rule over the world as a great Hearing these sublime words about the truth of
devotee of the Lord under the instructions of the religion, King Parékñit identifies the bull as the
best of the twice-born brähmaëas. He performed personality of religion. The four legs of the bull
three horse sacrifices on the banks of River Gaìgä, characterize the four principles of dharma -
attended by the demigods who could be seen even by austerity, cleanliness, mercy and truthfulness. Due
the common man in those days. The King saw the to rampant irreligion in the form of pride, lust for
symptoms of the age of Kali infiltrating within his women and intoxication, the three legs have been
state. He took up his bow and arrow and went out broken. The king saw that Kali is trying to destroy
conquering all directions. Wherever he visited, he the fourth leg also which stands on truthfulness.
heard how the universally obeyed Kåñëa rendered all Earth was lamenting being enjoyed by lower-class
kinds of services, as chariot driver, messenger, night men posing as rulers. Seeing this pitiable scene,
watchman, etc. for the malleable Pandavas. King Parékñit took up his sword to kill Kali.

Dharma’s Questions to Dharaëé Residences of Kali

Once, the personality of religion, Dharma, Fearful of being killed, Kali surrendered unto the
wandering in the form of a bull, met the personality King and begged for his life. Kali knew that being
of earth, Dharaëé, in the form of a cow. Seeing her irreligion personified he had no place to stay in the
grieving, with tears in her eyes, he inquired the kingdom and thus to secure a place he put forth his
reason for her suffering. He asked “Why are you in petition. Then Parékñit granted him permission to
grief? Are you suffering from a disease or thinking live where gambling, intoxication, prostitution and
of a distant relative?” Dharaëé, remembering Kåñëa’s animal slaughter were performed and also where
transcendental qualities, replied, “Lord Çré Kåñëa has there is unnecessary holding of gold.
now closed His pastimes on the surface of the earth I
am feeling acute pain due to separation from His To be continued

Even the most intelligent human being cannot understand the mental activities of
a self-realized devotee who has given up material life based on lust and greed and
taken shelter at the lotus feet of the Lord. (SB 11.8.5 P)
 www.vidyapitha.in December 2017 | Issue 6 | Page 10

QUIZ CORNER Answer for

November
Quiz Corner:
Fill the boxes based on the clues below. PARAMPARA
Winners:
1.  Rudra Gétä was spoken to the sons of Radhikesh Das
___ . Mayank kumar
2.  ___ Gétä is the song of separation of the
Gopés.
3.  Number of verses in Gopé Gétä.
4.  Kåñëa’s flute causes ___ to close their
eyes in meditation.
5.  Being separated from Kåñëa, Gopés
condemn Akrüra of being ___.
6.  How many kinds of impulsive speech Gather all the letters from the green boxes, jumble them
does Bhramara Gétä have? and fill the following boxes.
7.  The episode of 24 Gurus appear in ___
Gétä. Answer:
8.  The song of Avanti Brähmaëa
9.  ___ Gétä is a part of Uddhava Gétä.
10. Aila is the name of King ___. Mail your answer to pradipika@vidyapitha.in with “December
Quiz Corner” in the subject. Names of the first three people
who gave correct answers shall be published in the next issue.

Bhagavata Subodhini is an excellent study guide that makes Srimad Bhagavatam more
relishable and easier to digest. Drawing strength from the Bhaktivedanta Purports and
Bhagavad commentaries by Srila Visvanatha Cakravarti Thakura, Bhagavata Subodhini
is a great tool for an in-depth, systematic and scrutinizing study of Srimad Bhagavatam.
I strongly recommend this masterpiece for one and all, young and old, alike.
– HH LOKANATHA SWAMI

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BG: Bhagavad-gétä Wada (Taluka), Palghar (District), Maharashtra, India,
BS: Brahma-saàhitä 421303.
1.1.1: Canto 1, Chapter 1, Verse 1
1.1.1 P: From Çréla Prabhupäda’s To subscribe, please visit our website www.vidyapitha.in.
purport to SB 1.1.1 (If it is beyond For any comments or feedbacks mail us at
Canto 10 Chapter 13, it is from the pradipika@vidyapitha.in
purport of Çréla Prabhupäda’s disciples) The Çrémad-Bhägavatam images, verses and quotes from the books
1.1.1 V: From Çréla Viçvanätha of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda are
Cakravarti Öhäkura’s commentary on copyright of The Bhaktivedanta Book Trust. Other images are
SB 1.1.1. copyright of their respective artists / photographers/ websites.

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