Chapter 4 The Appearance of Sri Narada
1. Identify the main point of the verse and purport to Chapter 3 verse 40.
2. List some of the qualifications mentioned for learning Çrémad-Bhägavatam (3.44)
3. Identify the qualifications of the congratulator in a meeting of learned men (4.1)
a. He must be leader of the house or assembly b. An elderly man
c. Vastly learned
4. Explain what “personal realization” does and does not mean (1)
Personal realization is not that out of vanity one attempts to show ones learning by surpassing
previous acharyas.
Personal realization is:
Full confidence in the previous acharyas
At the same time able to present the subject matter in a
suitable way for any circumstance
interesting manner for understanding of any genere of audience.
The original purpose of the text must be maintained
No obscure meaning must be screwed out
5. List Çaunaka Åñi’s questions to Çréla Süta Gosvämé in verses 1-12.
Narrate the pious message of Srimad Bhagavatam, spoken by Sukadev Goswami
When, where and why was this narration compiled? How did he get inspiration to compile it?
How was he recognized by the Hastinapur citizens when he appeared as a mad, dumb and retarded man.
How did Pariksit Maharaja happened to meet and hear Srimad Bhagavatam from Sukadev goswami.
Kindly narrate the birth and activities of pariksit Maharaja,a pure devotee
Why did pariksit maharaja give up everything to sit down on the bank of the Ganges and fast until death, though he
was a great emporer, possessed all opulences in his acquired kingdom and was increasing the prestige of his family?
Why did he wanted to give up everything including life, though he was so powerful emporer that enemies would
bow down and surrender their wealth for their benefit and he was young & strong?
So even though Maharaja Pariksit was free from all attachment to worldly possessions, how could he give up his
mortal body, which was shelter for & selfless service of others?
6. What principles can we infer from (a) the damsels’ respective reactions to Çréla
Çukadeva Gosvämé and Çréla Vyäsadeva, and (b) Çukadeva’s dealings with
householders?
Part a:
Women have special ability to know the mind of man by his demeanor.
Eg. looking at a child one can understand how innocent he is.
Liberated person is free from perverted distinction of male & female. He sees everyone as spirit soul.
Householder is an householder if he distinguishes between a male and female.
He should therefore distinguish, yet not be attached to male or female forms.
One who still makes distinctions are not eligible to enter sannyasa order.
Part b:
A renunciant in the preaching mission has no business with the householders save and except enlightening them in
transcendental knowledge.
He accepts alms from them only for the sole purpose of sanctifying their homes.
He shouldn’t be allured by the charms of the householder’s possessions and become subservient to those worldly
men. It is more dangerous than committing suicide by drinking poison.
7. Compare the different qualifications of the brähmaëas and the parivräjakäcäryas (13)
Brahmanas are meant to administer vedic fruitive sacrifices, whereas the parivrajakacaryas are meant to disseminate
transcendental knowledge to one and all.
The brahmanas are expert in pronunciation of vedic mantras by accent & meter. Parivrajakacaryas are not expert in
this.
Both are of same importance since they meet the same end via different paths.
8. How was Vyäsadeva able to see the anomalies of this age? (17-18)
Being a liberated soul, the great sage Vyäsadeva could see this by his transcendental vision. As an astrologer can see
the future fate of a man, or an astronomer can foretell the solar and lunar eclipses, liberated souls can foretell the
future of all mankind by seeing through the scriptures. They can see this due to their sharp vision of spiritual
attainment.
9. Who are the greatest philanthropists? (17-18)
They are transcendentalists who represent the mission of Vyasa, Narada, Madhwa, Caitanya, Rupa,
Saraswati, etc.
They may be different personalities but their aim is one and same- to deliver the fallen souls back
home back to Godhead.
They are natural devotees of the Lord.
They are eager to render welfare service to the people in general
They are real friends of people in general.
10. List the sages to whom the various parts of the Vedas were entrusted (21-22)
Rig veda- Paila Risi
Sama veda- Jaimini
Yajur veda- Vaisampayana
Atharva veda- Angira Risi (Also known as Sumantu Muni)
Puranas & itihasa- Romaharsana, father of Suta Goswami.
11. What is the reason for the one Veda being divided into many parts? (24)
So that they may be practically followed by the less intelligent people in modes of passion and
ignorance.
12. What is the meaning of dvijabandhünä? (25)
These are friends of twice-born or those who have taken birth in twice born families(Brahmanas, Ksatriyas, Vaisyas
or spiritually cultured) but didn’t undergo Garbhadana samskara or spiritual family planning.
Their parents beget them out of passion only.
They are not as intelligent as twice born & are classified with the sudras and women for lesser intelligence.
13. What is the purpose of the Mahäbhärata? (25)
To administer the purpose of vedas to less intelligent class of women, sudras and unqualified sons of
the higher castes.
To explain the philosophy of vedas in story form, which is appealing to less intelligent.
Therefore vyasadev included the Bhagavad gita, spoken by Lord, in middle of Mahabahrata.
This is summary of vedas (covers the purpose of vedas)
It is in story form
14. Why was Vyäsadeva not satisfied? (26-32)
He didn’t specifically point out towards devotional service of the Lord, which is dear both to the Lord
and perfect beings(paramahamsas).
Unless one is engaged in natural condition of devotional service, neither the Lord nor the living entity
is fully satisfied.
chapter 5 Narada’s Instructions on SB for Vyasdeva
1. List further reasons for Vyäsadeva’s dissatisfaction (2-9)
Vyasadeva identified his self with the body & mind.
He has not sufficiently praised the sublime & spotless glories of the Lord.
The philosophy that doesn’t satisfy the transcendental senses of the Lord is worthless or can’t produce
transcendental bliss.
He has not continuously described the glories of Lord Vasudeva, as much as he described 4 purusarthas.
2. Give the English meaning of tad väyasaà tértham (10)
The place of pilgrimage for the crows. This refers to the words that don’t glorify the Lord:
which is compared to garbage
attractive to crow like fruitive or passionate workers.
3. Where do the all-perfect persons take pleasure? (10)
In studying the descriptions of glories of Lord
In soul platform by transcendental voluntary service to the Lord, evading pleasures in material fruitive platform, both
gross body and subtle egoistic mental speculation. Hence they are called manasa.
4. What is the meaning of the phrase janata ägha viplavo? (11)
Revolution in the impious lives of this world’s misdirected civilization.
5. What is the main point of the verse and purport for verse 12?
If the speculation on impersonal bhrahman is condemned when disconnected from Lord, what to speak of fruitive
activities which doesn’t aim at devotional service.
Not only ordinary literatures that doesn’t describe the glories of lord are condemned but even the vedic literatures
and speculation on impersonal brahman are condemned when they are devoid of devotional service.
6. Give the English meaning of the phrase amogha-dåk (13)
one having perfect vision or one who is trained to see things in true perspective.
7. As stressed by Narada in verse 14, what is the defect in the Vedic literature compiled by Vyäsa?
He has not described everything exclusively in relation with the lord, for there is nothing except the Lord.
He has given transcendental realization in different ways, via fruitive activities, speculative knowledge, mystic
powers, pantheism(puranas) and devotional service. This caused confusion to the people in general in choosing the
real path of devotional service.
Eg boat of mind carried away by the wind of desire.
8. In verse 15, what is the meaning of jugupsitam, and in the purport.
verily condemned, since people will accept sense gratification sanctioned in the vedas, neglecting the prohibitions.
9. What does Çréla Prabhupäda mean by the “compromising spirit of Vyäsadeva?”
Vyasadeva has encouraged people in general, who are naturally inclined to enjoy, to go for sense gratification in the
name of religion. These people hardly care about the prohibitions.
Restrictions in sastras are meant for gradually stopping sense enjoyment altogether. But people in general think that
such renunciation is meant for those who are having corporeal(bodily) defects or those who are unsuccessful in
achieving prosperity in family life.
Although such compromise is mentioned in Bhagavad Gita that one should not disturb others progress, this is
applicable for only for dry empiric philosophers without spiritual realizations, not for devotees.
Eg1. When animal slaughter was in its zenith in the name of religious sacrifices, Lord Buddha had to advent to stop
these.
Eg2. People in general who are materially inclined are attracted to material topics of Mahbharat like politics,
economics, philanthrophy, etc, neglecting the ultimate instruction in the middle of it in the form of Gita as sarva
dharman parityajye.
Eg3. An expert physician doesn’t make any compromise with the patient by permitting him to take, even partially,
that which is prohibited for him.
10. In verse 17, explain the meaning of ko värtha äpto ‘bhajatäà sva-dharmataù.
A nondevotee, though fully engaged in occupational duties of varnasrama system, does not gain anything.
He doesn’t attain any success in the mission of human life, for want of activities in connection to devotional
service( either mature stage or sentimental stage).
11. How does a devotee not undergo material existence like others? (19)
A devotee is reformed by the chastisement directed by the Lord, whereas a karmi suffers the result of his fruitive
activities.
Lord puts him in difficulty and takes away all his material possessions. He is abandoned by his friends & family. Due
to helplessness, he again turns back towards Lord.
A fallen devotee may take birth in wealthy or qualified brahmana family.
12. How can one engage one's gross body in the service of the Lord? (27)
Bringing water, cleaning temple, offering obeisances and worshipping the Lord or performing arcana.
13. List the qualifications of a disciple as exemplified by Çré Närada (29)
Be attached to pure devotee after seeking his association(anuraktasya)
Be gentle and plain to receive instructions from a pure devotee (prasritasya)
Neophyte devotee must faithfully serve the pure devotee(sraddhadanasya)
Then his sins will be eradicated (hata enasah) &
His senses will be controlled (dantasya)
He should be obedient & strictly follow their instructions. (anucarasya)
14. What is the most confidential part of knowledge? (30-31)
Most confidential knowledge is:
Devotional service to the Lord above the Paramatma and Brahman realization.
Going back to Godhead by knowing the influence of the energies of the creator Lord.
15. Explain the karma-yoga process within bhakti-yoga (32-36)
Karma yoga- one should try to engage ones occupation (to which one has natural attraction) in the service of the
Lord.
Eg milk products, which cause stomach disorder, when applied therapeutically in the form of yogurt, cures the
malady. Similarly the occupation which causes bondage to matter can be the cause of liberation when administered
in devotional service.
Bhakti misra karma(Bhakti mixed with karma yoga) leads to bhakti misra jnana- when bhakti element is added to the
work by performing it for the satisfaction of the Lord, then it produces resultant knowledge.
Karma misra bhakti (karma yoga mixed with bhakti)- while performing duties according to the instructions of the
Lord, one simultaneously remembers Lord, His names and His qualities.
Chapter 6 Conversation Between Narada & Vyasdeva
1. Explain the process of sad-dharma-påcchä (2)
The desire to follow in the footsteps of the spiritual master by enquiring from him is called the sad dharma prchha.
This desire to enquire from spiritual master is essential factor to progressive path.
2. List Vyäsadeva’s questions to Närada (3-4)
How did you pass your time after initiation?
How did you attain this body after quitting the old one?
How could you remember about your last birth in the previous day of Brahma, through long passage of time?
3. Identify the import of Närada’s mother being bitten by a serpent (6-10)
A sincere soul is dragged nearer to Lord by taking away everything material from him. His only shelter, affectionate
mother, was taken away by the will of the Lord so that Narada boy would completely at the mercy of the Lord.
Devotees see in every step the benedictory direction of the Lord.
Devotee considers an odd or difficult situation (as per mundane people) to be special mercy of the Lord.
Lord facilitates gradual spiritual health by reducing step by step, the temperature of the material fever of mundane
prosperity.
4. What is the duty of a parivräjakäcärya mendicant? (13)
He should experience all the varieties of Lords creation like forests, hills, villages, towns, etc. by fearlessly travelling
to:
Gain faith in Lord
To strengthen the mind
To enlighten the people in general with Lords message.
He should completely stop all the social intercourse and devote life exclusively to the service of the Lord.
In present time, one can simply sit down at some holy place and devote his time for hearing the scriptures of
previous acharyas like the 6 gosvamis. This is because sannyasa is forbidden in this age.
5. Describe Närada’s experience during meditation (16-17)
His mind transformed in transcendental love
Tears rolling from his eyes
Lord appeared in the lotus of his heart
Overwhelmed with transcendental happiness:
His every limb became separately enlivened
He couldn’t see either himself or the Lord.
6. What general principles can be drawn from Närada’s experience of unsuccessful
endeavors to see the form of the Lord a second time? (18-20)
Lord is free from all obigations:
There is no mechanical process to see Lord
Lord is pleased to be visible by His causeless mercy but can’t demand Him.
Eg Sun rises out of his own accord and not by anyone’s demand.
So one need to patiently wait for the opportune moment for the Lord to be pleased to appear, when he sees the
sincere attempt of our devotional service by completely depending on the mercy of the Lord.
7. What was Närada’s “material taint?” (21)
Avipakva kasayanam- Not completely freed from material dirt.
He was attached to mode of goodness atmosphere in the forest.
In the current body, after purification, he started travelling to all places and preached the message of God to
whomever he encountered.
Kuyoginam- Incomplete in service.
8. Why did the Lord withdraw Himself from the vision of Närada? (22)
To increase the hankering to see Lord directly.
More one hankers more one becomes purified of all material desires. Narada didn’t have any material desires.
9. Describe the life of a sincere devotee of the Lord as exemplified by Närada (26)
Chanting the Holy Name and fame of the Lord with repeated recitation and distribute it for others welfare without
desire for material gain.
He is satisfied. So free from all material desires save and except going back to Godhead.
He is humble. He is not proud of going back to Godhead.
He is non-envious because he has the highest aim of life, to go back to Godhead.
10. Describe Närada’s transcendental body and activities (27-33, 38)
His body is transcendental beyond the 5 material elements.
He travels while singing the transcendental message of the glories of the Lord, by vibrating the vina which was gifted
by the Lord and filled with transcendental sound.
As he begins to chant the holy activities, the Lords holy name and glories at once appear in the seat of his heart.
He takes pleasure in glorifying the activities of the Lord, simultaneously enlivening the distressed souls of the
universe.
11. What is the effect of hearing from such an authority as Närada? (36)
There is development of seeds of devotional service, which was bestowed by association of pure devotees.
One develops detachment from worldliness, to the extent that one takes even the greatest difficulty as blessing of
the Lord.
Eg. Narada boy took his mother’s death(his only shelter) as a blessing of Lord.
An urge to have an interview of the Lord is bestowed, who can’t be seen by mundane eyes.
Ones fruitive reactions are terminated and one’s material body is transformed into spiritual body.
One can understand to some extent the result of following devotional path. This is because such souls like Narada
have personally had mystic transcendental realizations.
Chapter 7 The son of Drona Punished
Q1. What did Çréla Vyäsadeva see in meditation? (4-6)
He saw the perfect vision of Supreme personality of Godhead along with external energy,
which was fully under His control.
He saw that the living entity, although transcendental to material nature, identifies himself
with it and suffers resultant misery.
Q2. Why is the task of the illusory energy described as “thankless?” (5)
It is because she knows that Lord doesn’t like the living entities to be under the
influence of illusory energy, yet she does it by her bewildering potency. She knows
that this is required for reformation of conditioned souls, which is desired by the Lord.
Eg an affectionate father doesn’t like his child to be chastised by other agents, yet he
keeps his disobedient child under the custody of severe person, for his reformation.
Here the father is Lord and the severe person is illusory energy.
Q3. Explain “both ways” the conditioned souls are being reclaimed by the Lord (5)
By the punishment through the external energy
By acting as spiritual master both within & without
From within, He acts as spiritual master through supersoul
From without he acts as spiritual master in the form of guru, sadhu & sastra.
[Link] did Vyäsadeva do after receiving his vision? (6)
He compiled Srimad Bhagavatam, and
He taught it to his son Sukadeva Goswami, who was a self-realized soul from the beginning of
his birth.
Q5. What is a brahma-bandhu? (19)
He is a son or friend of Brahmana. He is not called a brahmana, most intelligent,
unless he is qualified.
Eg -Asvatthama being immature in his decision to use brahmastra, even though it was
not an ultimate resort, is called son of brahmana(dvijatmajah) but not brahmana.
Q6. Explain the analogy of the darkness depending on the existence of the sun (23)
The lord is transcendental to actions and reactions of this material nature. The
darkness is the perverted manifestation of Sun. So the manifestation of darkness
depends on the existence of the sun, but the sun itself doesn’t have any trace of
darkness. As in the sun, there is no trace of darkness; similarly there is complete bliss
in transcendental Lord, without any tinge of material qualities.
Q7. What is the standard procedure for presenting something before the Lord? (26)
To offer due respectful prayers to the Lord.
Q8. How powerful is the heat produced by the brahmästra? (30-31)
It could destroy the entire cosmic situation.
It scorched the inhabitants of all the 3 worlds.
It reminded all the inhabitants of the samvartak fire & manifestation of fire from Sun
globe, during annihilation of the universe.
Q9. What general principles does Srila Prabhupäda draw from the retraction of both
brahmästra weapons by Arjuna? (32)
That modern nuclear weapon could destroy the world is a childish imagination.
It is not so powerful to do so.
Only by the will of the Lord, one can execute what He desires.
Mayadhaksena prakriti….the cosmic universe is moving under His direction.
Q10. Identify the arguments for and against the execution of Açvatthämä (35-54)
Krishnas arguments for killing Asvatthama are:
Not show mercy to brahma bandhu because he killed the innocent sleeping sons of
boys at night. (Need not be treated like a brahmana)
One who doesn’t retaliate should not be killed by the knower of principles of religion.
Eg careless, intoxicated, insane, sleeping, child, woman, foolish, surrendered, without
chariot, fearful.
A cruel and wretched man who lives at the cost of others’ lives should be killed for his
own benefit.
Krishna heard Arjuna promising Draupadi to bring the head of Asvatthama.
He is assassin and murderer of Arjuna’s family members (atatai)
He did not satisfy his master, Duryodhana, by this heinous murder.
He is burnt remnant of his family.
Duaupadis arguments for releasing Aswatthama:
Dharmyam (Religious principle): One shouldn’t tolerate humiliation of brahmana and
the spiritual master. Release him. SB 1.7.43
Nyayam (Moral principle): Arjuna should be grateful to Dronacharya for teaching him
secrets of military science. SB 1.7.44
Sakarunam (Showing mercy): Wife is half husband and she didn’t undergo sati due to
her son. SB 1.7.45
Nirvyalikam (Without duplicity): She did this with full knowledge. The knowers of
religion shouldn’t cause grief to the glorious family members who are respectable and
worshipful. SB 1.7.46
Samam (Equity): She being the mother could calculate the depth of grief of Kripi, upon
losing a son. A barren woman can’t understand the grief of a mother.
Mahat (Glorious): Her harsh words expressed generosity for the benefit of the hearer.
Enraging and offending a brahamana would burn the entire royal family and would
cause grief to all.
Q11. What pure devotional characteristics are here seen in Draupadé? (43)
The pure devotee is ready to personally tolerate all the tribulations but is still not
unkind to even an enemy, what to speak of others.
Q12. What was the motive of the Lord in this incidence? (55)
The motive of the Lord was that Arjuna should use his sharp intelligence to
simultaneously kill and also not kill Aswatthama and should satisfy all- Draupadi,
Bhima and Him.
Ch.8 Prayers by Queen Kunté and Parékñit
Saved
Q1. Why were the unscrupulous kings who joined with Duryodhana killed by the Lord? (5)
Because they roughly handled Draupadi’s hair.
Q2. Identify the five groups who were properly given protection in Vedic times. (5)
Brahmanas: maintains varnasrama institution, scientific culture required for attainment of
spiritual life.
Cows: protection maintains miraculous food, i.e., milk which maintains the finer brain tissues
for understanding higher aim of life.
Women: Protection maintains the chastity of society leading to peace and progress in life.
Children: Protection leads their human form of life best opportunity to achieve liberty from
material bondage. Their protection begins from their conception in the womb through
garbadhana samskara.
Old men: protection of old people helps them to prepare for their better next life.
Q3. Why did Uttarä, Abhimanyu's widow, not follow the path of her husband? (10)
Because she was pregnant and had Pariksit in her embryo. A good mother has a great
responsibility to protect her child.
Q4. Why did the Lord establish the rule of Mahäräja Yudhiñöhira? (11)
Yudhistir Maharaja was a great devotee and Lord is bhakti-vatsala. Therefore He wanted him
to rule the world for everyone’s wellbeing.
Q5. What does Çré Kåñëa’s taking up His Sudarçana disc indicate? (13)
Emergency is more important than vow
Lord always protects his devotees who are cent percent dependent on Him (ananya-
visayatmanam)
He preferred to be called as bhakti vatsala, lover of devotees than to be known as a worldly
moralist who doesn’t break his solemn vow.
Q6. Describe the nature of a chaste devotee of the Lord. (17)
He doesn’t have anyone to look to, either demigod or living entity, even for deliverance from
danger.
He doesn’t knows anyone except Krishna
He doesn’t ask Lord for help, yet Lord is anxious to render help.
Q7. Why are demons reluctant to accept the Lord as the Absolute Truth? (19)
Partially due to poor fund of knowledge
Partially due to stubborn obstinacy
Trying to realize lord by their imperfect senses (those who depend more on their imperfect
senses cannot realize Him as the Supreme Lord.)
E.g. Modern scientists
Q8. Explain why women generally assemble in great number in religious functions. (20)
Lord is knowable only by those whom Lord gives His mercy and not by great learners &
thinkers.
It is because women are blessed by the Lord and this fact is corroborated by the following
blessings:
Simplicity of acceptance of Lords authority: They at once accept the superiority and
almightiness of the Lord
Sincerity of purpose: They offer obeisances without reservation
Q9. Why does Queen Kunté specifically adore the incarnation or descent of Kåñëa? (21)
Because He is more approachable in this incarnation.
E.g. Lord Krishna is more merciful than Lord Ram.
As Lord Ram, he was son of a king from his childhood. But Lord Krishna although born as a
king’s son, at once after birth, migrated to Vrajabhumi to play the role of a cowherd boy, as
the child of Nanda & Yashoda.
Q10. What does the name Govinda indicate? (21)
One who enlivens cows and senses
As Govinda, Lord is more inclined towards brahmanas and cows
Govinda also indicates that human prosperity depends on these 2 items- brahminical culture
and cow protection
Lord is not satisfied where these 2 items are lacking.
Q11. What principle can be drawn from Kåñëa’s respective treatment of Kunté & Devaké (23)
Lord was more favorable to Kunti than Devaki because :
Kunti didn’t have anyone to protect as she was a widow
Therefore he protected her children
Whereas He didn’t protect Devaki,s six children born before Him.
Lord is more favorable to one who is in more danger.
Lord puts his devotees in helpless conditions so that he becomes attached to Lord
More one becomes attached to Lord, more one becomes successful as a devotee.
12. Explain why so-called calamities are welcome. (25)
They inspire one to take shelter of lotus feet of the Lord and that means
paving way towards liberation from birth and death
crossing ocean of nescience as easily as crossing hoof prints of a calf
heading back to Godhead
The calamities are like a dream.
E.g. one sees a tiger in dream and cries for the calamities, yet when he awakes, there is no
tiger or no suffering.
13. What is the meaning of akiïcana-gocaram? (26)
Lord is approached by one who is materially exhausted or materially impoverished person.
14. Explain why the four principles of material advancement are disqualifications. (26)
One becomes artificially puffed up, being intoxicated by temporary possessions.
Due to the resultant material satisfaction, he is not so sincere in uttering the Holy Name with
quality of feeling helplessness.
It leads to more and more illusion about the goal of life due to increase in the fever of
material intoxication.
Grossly illusioned persons are unfit for entering into Kingdom of God.
Q15. Why is the specific example of Çréla Sanätana Gosvämé and the touchstone given? (27)
This example is given specifically to teach the neophyte devotees that material hankering and
spiritual advancement goes ill together.
Unless one sees everything in relation to Krishna, one should distinguish between matter and
spirit. Although Sanatan Goswami sees everything in relation to Krishna, he wanted to set
example for those who don’t have that vision.
A devotee has nothing to give materially; he can only give supreme Lord to others, because
he has only Him as his property.
He has the secret treasure house in the lotus feet of the Lord.
Sanatan Goswami didn’t consider touch stone as his property; therefore he kept that in
refuse.
Diverting ones attention toward unwanted material things or anarthas,
we are foiling our spiritual realization
increase our bondage of material body
Q16. What principles can be drawn from Kunté‘s expression of bewilderment in verse 31?
Lord is feared by the fear personified, yet Lord played the role of a son who is fearful of His
mother’s punishment.
Yashoda’s position was more exalted than that of Kunti, because Lord made her (Yashoda)
forget His supreme position and enacted childishness in front of her.
Mothers Yashoda’s unique love is praised for she could control even the all-powerful Lord as
her beloved child.
Q17. Why did Kuntédevé pray to Kåñëa to sever her affection from her own kinsmen? (41-42)
Generally householders are obliged to ask favors from the Lord being bound by the tie of
family affection. Therefore, Kunti devi wanted to cut off this tie of knot for her family
members- Pandavas as her sons and vrisnis as members of her paternal family.
She was weak but she knew that a devotee (as well as brahmana, king and public leader)
should cut off the limited tie of affection to broaden their activities in devotional service ( or
respective fields) for the benefit of conditioned souls. Therefore she prayed so.
She also addressed the Lord as Lord of universe or Lord of universal mind in her prayers
because He is capable of severing the knots of family ties.
Cutting off the tie of affection doesn’t mean complete negation of finer sentiments like
affection for someone, as this is symptom of life. The objective has to be changed to serving
Lord and then it becomes devotional service.
The affection for pandavas and vrisnis is not out of the range of devotional service, in fact
service to devotee is more than serving Lord directly. What she meant was to cut off the
relation in terms of the skin.
Q18. List reasons why Yudhiñöhira could not be convinced by the Lord. (46-51)
Lord who performed more that superhuman activity because
As supersoul he didn’t allow Yudhistir Maharaja to be convinced by the Vyasa and Lord
Himself.
He did this to glorify Bhismadev, who was another great devotee. Lord wants Bhisma to
convince Yudhistir.
By the will of the Lord, he was aggrieved just like a common materialistic man, overwhelmed
by the death of his friends and relatives.
The body which is meant for serving others has killed many people for the sake of maintaining
this temporary body.
He felt that this has been done due to his ignorance in the heart & being sinful.
Due to killing all the innocent people like boys, brahmins, parents, preceptors, friends, etc. he
felt that he won’t be relieved from the hell even if he lives in hell for millions of years.
He felt that the killing was not committed in the course of administration but for the sake self-
aggrandizement.
So he felt that this was not a righteous war
Therefore he took the responsibility of all the sins on himself.
The enmity created by killing the friends of women can’t be counteracted by any amount of
material welfare activities.
A fresh enmity is created which increases the chain of actions and reactions
So much so that even thousands of asvamedha-yajnyas, which can counteract brahma-hatya,
can nullify it.
Analogy:
SB 1.4.4: While the conditioned soul thus dreams about spiritual engagements, the
liberated soul is awake. Similarly, the engagement of a conditioned soul appears to be
a
dream for the liberated soul.
SB 1.5.10: Those words which do not describe the glories of the Lord are considered
by
saintly persons to be like unto a place of pilgrimage for crows. Despite all decorative
language full of mundane similes and metaphorical arrangements, they do not glorify
the
Lord. Such poetry and prose is considered decoration of a dead body.
SB 1.5.15: The expert physician does not make any compromise with the patient by
allowing him to take partially what he should not at all take. Similarly, those in the
devotional
line need not be compromised by regulated performances of fruitive activities.
SB 1.5.33: Milk preparations sometimes cause disorder of the bowels, but the very
same
milk converted into curd and mixed with some other remedial ingredients cures such
disorders. Similarly, the material conception of a thing is at once changed as soon as
it is
put into the service of the Lord.
SB 1.6.19: We cannot demand the sun to rise whenever we like. The sun rises out of
his
own accord; so also the Lord is pleased to be present out of His causeless mercy.
SB 1.6.27: As a very rich man has no hankerings for small petty things, so also a
devotee
of Lord Kåñëa, who is guaranteed to pass on to the kingdom of God, where life is
eternal,
fully cognizant and blissful, naturally has no hankerings for petty material things,
which are
like dolls or shadows of the reality and are without permanent value.
SB 1.6.27: Närada met with death as lightning and illumination occur simultaneously.
Even
before death, a pure devotee has no material affection, due to his body's being
spiritualized
like a red-hot iron in contact with fire.
SB 1.6.33: The Lord at once becomes visible to the transcendental eyes of the pure
devotee by reflecting Himself on the mirror of his heart by spiritual television.
SB 1.6.35: The senses want some engagement. To check them artificially is no check
at all
because as soon as there is some opportunity for enjoyment, the serpent-like senses
will
certainly take advantage of it.
SB 1.7.4: The internal energy is there along with the Absolute Person as the moonlight
is
there with the moon.
SB 1.7.5: The king puts the disobedient citizens within the walls of the jail, but
sometimes
the king, desiring the prisoners' relief, personally goes there, pleads for reformation,
and on
his doing so the prisoners reform and are set free. Similarly, the Supreme Lord
descends
from His kingdom upon the kingdom of illusory energy and personally gives relief in
the form
of the Bhagavad-gétä.
SB 1.7.23: Darkness is a perverse representation of the sun, and therefore the
existence of
darkness depends on the existence of the sun, but in the sun proper there is no trace
of
darkness.
SB 1.8.25: A man may see a tiger swallowing him in a dream, and he may cry for this
calamity. Actually there is no tiger and there is no suffering; it is simply a case of
dreams. In
the same way, all calamities of life are said to be dreams.
SB 1.8.29: He is never partial, as much as the sun is never partial to anyone. By
utilizing
the sun rays, sometimes even the stones become valuable, whereas a blind man
cannot
see the sun, although there are enough sun rays before him.
SB 1.8.32: He is known as Yädava, Yaduvéra, Yadunandana, etc., although the Lord is
always independent of such obligation. He is just like the sandalwood that grows in
the
Malaya hills. Trees can grow anywhere and everywhere, yet because the sandalwood
trees
grow mostly in the area of the Malaya hills, the name sandalwood and the Malaya hills
are
interrelated.
SB 1.8.44: No amount of chosen words is sufficient to enumerate the Lord's glory, and
yet
He is satisfied by such prayers as the father is satisfied even by the broken linguistic
attempts of the growing child.
