Nārada Concludes His Teachings to Vasudeva

In the Fifth Chapter, Camasa describes the condition of those who do not worship the Lord, and Karabhājana describes the yugāvatāras. Surprised that some people reject the Lord of great fame known through his appearances by his mercy, King Nimi asks a question. O knowers of ātmā! What is their position, what is their destination?

In order to describe the unfortunate condition of those who do not worship the Lord, first the practice of worshipping the Lord is described. The brāhmaṇas arise through sattva, the kṣatriyas arise through sattva and rajas, the vaiśyas arise through rajas and tamas and the śūdras arise through tamas. Though it says in this verse that the four āśramas arose in the same way, they do not arise starting from the head. It will be said:

gṛhāśramo jaghanato brahmacaryaṁ hṛdo mama |

vakṣaḥ-sthalād vane vāso nyāsaś śirṣaṇi ca sthitaḥ ||

The gṛhaṣthas are situated in the hips, the brahmacārīs in the heart, the vanaprasthas in the chest and the sannyāsīs in the head. SB 11.17.14

Thus the sequence for the varṇas is head, arms, thighs and feet whereas for the āśramas it is hips, heart, chest and head. In this way the varṇas arose along with the āśramas.

Among them, those who do not worship the original father from whom one is born (ātma-prabhavam), and who thus disrespect him, since they do not worship the elder who must be worshipped, fall from their āśrama.

You should be merciful to those who are ignorant. That is explained in this verse. Those who are distant from topics of the Lord—who are devoid of the good fortune of association with devotees, who are distant from kīrtana of the Lord—who are deaf to it, should receive your mercy first by instructions on bhakti and then by the dust of you lotus feet on their heads.

This verse describes those who become indifferent to bhakti by obtaining a small amount of jñāna. Brāhmaṇas, kṣatriyas and vaiśyas, having attained qualification to worship the Lord’s feet by study of the Vedas, through receiving the sacred thread (śrautena), become bewildered by the results of karma, since they interpret the meaning of the Vedas, which causes the bewilderment. It is said in the Gītā:

yām imāṁ puṣpitāṁ vācaṁ pravadanty avipaścitaḥ |

veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ ||

The unintelligent people, absorbed in discussing the Vedas, who propound the theory that matter is everything, attractively speak flowery words. BG 2.42

They are ignorant because they do not know how to do activities without creating bondage. Since they are proud, and since they are fools, thinking themselves learned, they do not ask from those who know. They become bewildered by sweet words such as “We became immortal by drinking soma,” “Those who observe cāturmasya sacrifices become immortal” “Svarga is a place where there is no heat, cold, fatigue or enemies.” Consequently, they speak sweet words among themselves such as “We will enjoy with the Apsarās.”

These people make terrible vows such as “This enemy should die!” due to the increase of rajoguṇa. They have snake-like anger with ever-increasing anger. They wear wood beads and beg to fill their bellies while worshipping Viṣṇu. In this way they only attain suffering. They mock the devotees.

They worship young women instead of great sages. They give each other blessings such as “May you have wealth, garlands, sandalwood and women!” In their houses sex life is the ultimate engagement. They perform sacrifices in which there is no distribution of food or donations. They kill goats in order to make a living without understanding that killing is wrong.

Śriyā means “by wealth.” Vibhūtyā means “by power.” They disrespect the devotees (sataḥ).

Though woken up strongly, they do not wake up. The Lord, like the sky which is not affected by what it pervades, is situated in all beings. He is worthy of worship, as well as being the punisher, and is glorified in the Vedas. However these people do not hear about him. Why? They speak prominently of topics about women and eating meat, being thrown with force into material topics, though informed of topics about the Lord by devotees.

“Why are sex life and meat eating condemned if they are prescribed in the Vedas? It is said ṛtau bhāryām upeyāt: one should approach one’s wife in her season. (Āśvalāyaṇa Śrauta-sūtra) It is also said huta-śeṣam bhakṣayet: one should eat the remnants of sacrifice. Sex life, meat eating and intoxication are always attractive and always indulged in. Sex is natural and meat eating and intoxication are indulged in because of family tradition. There is thus need of an injunction for attaining these items. Codanā means an order to attain what one does not have.

“But it is seen in the Vedas that there are order to indulge in sex.” Arrangements have been made for sex, meat eating and intoxication through weddings and sacrifices. If it is impossible to remain without sex, meat or intoxication, arrangements are made through marriage and sacrifice. Śruti says sautrāmaṇyāṁ surā-grahān gṛhṇāti: one drinks liquor in the sautrāmaṇī sacrifice. Permission alone is given for these acts, so it is actually not an order or vidhi. The goal is extinction of sex, meat eating and intoxication. One should approach one’s wife, but only at the time of when the wife can bear children, avoiding five inauspicious days, only at night, and only when there is a desire for children. This is done with the intention of giving up these desires.

vidhir atyantam aprāptau niyamaḥ pākṣike’sati |

tatra cānyatra ca prāptau parisaḍkhyā vidhīyate ||

Vidhis are rules which are not absolute. Niyama is a rule with partial prohibition. In that condition, where there are options it is called parisaḍkhyā.

For those who are completely attached to enjoyment through karmas, vidhi means injunctions which are not absolute because of desire or other rules. Examples are as follows. One should perform sandhyā rites daily. One should take bath in a river during Māgha month. One should not bathe at night. One should bathe during an eclipse of the moon.

In cases where there are no options but to perform the act, it is not called a vidhi but a niyama or parisaḍkhyā. When is it niyama or parisaḍkhyā? Where one does not have alternatives, and will receive criticism or be obliged to do atonement for not performing the act, it is called a niyama. An example is as follows. One should approach one’s wife at the proper time. “At the proper time” means “if one has attraction.” However there is also partial prohibition, for smṛti says:

ṛtu-snātāṁ tu yo bhāryāṁ sannidhau nopagacchati |

ghorāyāṁ bhrūṇa-hatyāyāṁ pacyate nātra saṁśayaḥ ||

One should not approach one’s wife during her menstrual cycle. Without doubt such a person will suffer like the killer of a brāhmaṇa. Parāśara-smṛti 4.15

The final meaning is “One should approach one’s wife, when one has desire, but not during the menstrual cycle.”

Tatra means “within that.” Other than this, where there are conditions within the obligatory rule, it is called parisaḍkhyā. One should eat five types of animals with five nails. When one has a desire to eat meat, one should only five animals with five nails and not others. This is a permission to eat meat under those conditions, but there is no fault in not eating meat.

For persons fixed in renunciation of material enjoyment there is another meaning. A vidhi exists where there is complete necessity to perform action. An example is “one should perform sandhyā rites daily.” Where there is partial option and partial necessity of performance it is called niyama. Imām agṛbhnan rasanām ṛtasya: one takes the rope of the animal to be sacrificed. The singular case indicates a choice of horse or donkey. Of these, the horse is preferred, not the donkey. The prohibition of a donkey is implied. There are two types of vidhi: apūrva-vidhi and niyama-vidhi.

What is parisaḥkhyā? That is explained. Rules that exist other than vidhi, giving permission where there is desire, are called parisaḍkhyā. When one has a desire to eat all meat, eating five types of animals with five nails is prescribed. Other animals should not be eaten. Eating them produces sin. For eating meat, five animals with five nails are permitted. No sin is incurred in that. The conclusion of scripture for eating all meat is that it is limited, since it gives permission for certain meat only. One should approach one’s wife and not others’ wives for procreation, and not otherwise. The conclusion of scripture is that one approaches one’s wife, but not any woman. One hears of fault if one does not approach one’s wife when she is fertile. But this is not a fault because it does not transgress the rule. However if one does not approach one’s wife because of hatred or distaste, there is a fault, according to Śrīdhara Svāmī.

They are unintelligence because they use wealth for material pleasure. Dharma is wealth’s outstanding result. From dharma arises spiritual knowledge along with realization, from which liberation arises later. However, they use wealth for maintaining their bodies and other purposes in their houses.

Permission for sex, meat and liquor is not for full indulgence, but rather the opposite. Smelling liquor is considered drinking it. One does not drink as much as one can. Sacrifice of an animal means to cut a limb, not to kill it. Sex is for producing children, not for enjoyment.

They do not know the dharma described. Not understanding the meaning of statements like “Violence prescribed by scriptures is not violence” they kill living animals. The animals think, “Our protectors will not kill us. They are playing with us, by showing weapons as a joke.” Having giving faith to the animals they protected, they kill them. After death, in the next life, the animals will eat them. It is said:

māṁ sa bhakṣayitāmutra yasya māṁsam ihādmy aham |

etan māṁsasya māṁsatvaṁ pravadanti manīṣiṇaḥ ||

The wise say that meat is called māṁsa because in next life I will eat the flesh of he (saḥ) who has eaten me (mām).1

Nārada by his powers of yoga showed Prācīnabarhiṣa the animals he had sacrificed:

bho bhoḥ prajāpate rājan paśūn paśya tvayādhvare

saṁjñāpitāñ jīva-saḍghān nirghṛṇena sahasraśaḥ

O protector of the people! O King! Look at these animals, thousands of jīvas, killed by you in sacrifices without mercy.

ete tvāṁ sampratīkṣante smaranto vaiśasaṁ tava

samparetam ayaḥ-kūṭaiś chindanty utthita-manyavaḥ

Remembering how you killed them, the animals are waiting for you to die. With great anger they will tear you apart with their horns made of iron. SB 4.25.7-8

Because they kill animals for meat, or hate others, they hate the Lord (svātmānam). They are attached to their bodies (mṛtake).

The ignorant, getting mercy from those who know the truth, are delivered. Those who know the truth are naturally delivered. But those who are not so ignorant, but do not know the truth, who exist between ignorance and knowledge, fall. That is explained in this verse. Those who do not have knowledge by which to attain liberation, but who are not foolish like animals, become attached to dharma, artha and kāma, not to jñāna or bhakti. “Let that be. When an opportunity arises, they will hear about the Lord.” No, they will not obtain even a moment’s opportunity. They kill themselves.

The śruti says:

asuryā nāma te lokā andhena tamasā vṛtāḥ |

tāṁs te pretyābhigacchanti ye ke cātma-hano janāḥ ||

Those who do not establish a relation to Paramātmā and enjoy the world are

called killers of the soul. They go to demonic worlds covered by darkness after giving up this body. Isopaniṣad 3

After giving up house, children, friends and wives, they fall to hell.

He is white in color and is called Śukla. He wears a dear skin and sacred thread.

Tapasā means “by meditation.” Meditation is the process of worship in that age.

In Satya-yuga the Lord is glorified by these names.

He is red in color and his name is Rakta. He wears a three stranded belt obtained during the initiation ceremony. He is the form of sacrifice, because he possesses the three Vedas. Sacrifice is the method of worship in this age.

Śyāma means the color and the name.

They worship him with royal symbols such as the umbrella and cāmara. He is worshipped using the Vedas and Pañcarātra.

He offers respects.

Prahlāda has said:

itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair

lokān vibhāvayasi haṁsi jagat pratīpān

dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ

channaḥ kalau yad abhavas tri-yugo 'tha sa tvam

In this way, by appearing in various incarnations as a human being, an animal, a great saint, a devatās, a fish or a tortoise, you maintain the worlds, kill those who cause disturbance and protect dharma in all the yugas. Great Lord! Since you will appear covered in Kali-yuga, you are called Tri-yuga. SB 7.9.38

From this it is understood that most people of Kali-yuga do not know the Lord, since he is covered in Kali-yuga. That statement is supported in the present verse by making a statement with a hidden meaning. The words nānā-tantra-vidhānena kalāu indicate the prominence of the methods mentioned in the Pañcarātra scriptures (tantra) in Kali-yuga used in the Lord’s worship, but the phrase conceals another meaning.

The word api indicates the particular Kali-yuga after Dvāpara in the twenty-eighth cycle of Vaivasvata Manvantara, mentioned by Garga in the Tenth Canto.

āsan varṇās trayo hy asya gṛhṇato ’nuyugaṁ tanūḥ

śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ

Your son Kṛṣṇa appears as an incarnation in every millennium. In the past, he assumed three different colors—white, red and yellow—and now he has appeared in a blackish color. All such incarnations have now assembled in Kṛṣṇa. SB 10.8.13

The words tantra-vidhānena mean “by a secret method” or “using an esoteric means.” Just as śveto dhāvati could mean “The white animal (śvetaḥ) runs” or “The dog (śva) runs from here (itaḥ)” depending on the intention and context, so tantra-vidhānena indicates that following verse will have two meanings. Please listen. He speaks to the King who is already listening to inspire him to understand the secret which he will speak.

Those who understand the confidential meaning of scriptures worship the Lord who is black internally and golden externally, who is accompanied by his associates, weapons, major and minor limbs, chiefly through chanting.

In the case of various Kali-yugas the avatāra’s color is black. However, this color is not gross: it shines (akṛṣṇam) with brilliance (tviṣā) like a sapphire. In one particular Kali-yuga it is black but also not black (akṛṣṇam), but gaura or yellow, shining externally, since the remaining color in Garga’s description after mentioning white, read and śyāma is pīta, yellow. This avatāra is internally black and externally yellow or golden. Another meaning of kṛṣṇa-varṇa is “he speaks about the pastimes of Kṛṣṇa.” The phrase sāḍgopāḍgāstra-pārṣadam has the same meaning for both the normal Kali-yuga avatāras and the covered form. The intelligent people worship this form by the path of service (yajñaiḥ) predominated by saḍkīrtana. Only those who have splendid intelligence (sumedhasaḥ) who understand the real meaning of the statement of Garga tathā pīta idānīṁ kṛṣṇatāṁ gataḥ (SB 10.8.13), Prahlāda’s words channaḥ kalau (SB 7.938) and kalav api tathā śṛṇu (previous verse), worship the form of Lord Caitanya and not others.

This avatāra generally teaches worship of Kṛṣṇa and Rāma to the people of Kali-yuga. Two verses glorify these forms. One should always meditate on this form. There are no rules about time or place. As a secondary result, he destroys the injury and insult caused by the senses, wife and other material attachments. As a secondary result, he fulfills desires. He is the abode of all holy places. By meditating on him, the results of bathing in all sacred places are accomplished. Therefore, one need not worry about the impurity caused by objects, place and action in Kali-yuga, which are difficult to remove. Proper conduct is mentioned: Śiva and Brahmā bow to him. He is easily served, and thus is the most worthy object of surrender. He is affectionate to his devotees, and thus relieves them of suffering. But he does not depend on the service of his devotees. O protector of those who bow! He protects anyone who simply bows down with the thought of doing service (but does not do the service). He is the boat to cross material existence. Brahmā also describes this:

tvayy ambujākṣākhila-sattva-dhāmni

samādhināveśita-cetasaike

tvat-pāda-potena mahat-kṛtena

kurvanti govatsa-padaṁ bhavābdhim

O lotus-eyed Lord, by concentrating one’s meditation on your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of great devotees. By this simple process, one can cross the ocean of nescience as easily as one steps over the hoof print of a calf. SB 10.2.30

But the devotee is not even aware when he has crossed the ocean of material life. That is the meaning of this statement. This is a glorification of Lord Caitanya by taking another meaning of the words. Thus mahā-puruṣa means “O great person! O paramahaṁsa! Best of the great sages!” You are glorified by Haridāsa and Advaita (śiva-virñci-nutam).

O Mahāprabhu! I offer respects to the lotus feet of you who gave up a wife hard to give up, whose devotion to you was desired by the devatās. I offer respects to you who, fixed in dharma, obeyed the curse of a brāhmaṇa, went to the forest and pursued materialistic men to give them prema by your mercy.

The Lord gave up royal Lakṣmī worshipped by the devatās and hard to give up. He went the forest. Why? Did he go to see weakness in his kingdom? No, fixed in dharma, he went out of devotion to his father, Daśaratha, following his words. He was controlled by the prema of his beloved. He followed the golden deer desired by Sītā. I offer respects to that Lord.

There is another meaning. He gave up his beloved Lakṣmī who was more difficult to give up than the life airs (asu-dustyāja), and whose faithful presence with her husband was desired by the devatās. He went to the forest. Why? He went on the word of the brāhmaṇa who tore his sacred thread while cursing him, “May the happiness of your family life be destroyed!” He was the best among all persons following dharma and thus accepted the curse of the brāhmaṇa, thinking “The word of the brāhmaṇa should not go in vain.” Going to the forest, what did he do? He sought out persons who were chasing the form of māyā—wife, sons and wealth. He pursued men who were absorbed in saṁsāra. Out of great compassion (dayitayā) he desired to touch such persons drowning in the ocean of saṁsāra by embracing them (svābhīpsitam), in order to drown them in the ocean of prema. This indicates Lord Caitanya’s causeless mercy.

The Lord is worshipped in these forms with those names (yugānurūpābhyām). It is said:

kathyante varṇanāmābhyāṁ śuklaḥ satya-yuge hariḥ |

raktaḥ śyāmaḥ kramāt kṛṣṇas tretāyāṁ dvāpare kalau ||

The yugāvatāras will be described by name and color. In Satya-yuga the Lord is white and called Śukla. In Treta-yuga he is red and is called Rakta. In Dvāpara he is blackish and called Śyāma and in Kali-yuga he is black and called Kṛṣṇa. Laghu –bhāgavatāmṛta 1.4.25

In Satya-yuga the Lord is also called Haṁsa and Suparṇa. In Treta-yuga he is called Viṣṇu and Yajña. In Dvāpara-yuga he is called Vāsudeva and Saḍkarṣaṇa. These have been mentioned in the previous verses. In Kali-yuga other names also exist, as in previous ages, but are not mentioned, in order that the secret of Lord Caitanya’s appearance is not revealed.

Among the four yugas which is the best? Those who know the quality of preaching through kīrtana, who have accepted the best without the bad, glorify Kali. “How can they accept the best part of Kali when Kali is full of faults?” Though it has unlimited faults, it also has unlimited good qualities. In Kali-yuga, everything attained in other yugas, attained by saḍkīrtana. It is said:

hyāyan kṛte yajan yajñais tretāyāṁ dvāpare ’rcayan

yad āpnoti tad āpnoti kalau saḍkīrtya keśavam

Whatever is achieved by meditation in Satya-yuga, by the performance of sacrifice in Tretā-yuga or by the worship of Kṛṣṇa’s lotus feet in Dvāpara-yuga is also obtained in the Kali-yuga simply by chanting the glories of Lord Keśava. Bṛhan-nāradīya Purāṇa 38.97

This verse describes the essence of all attainments. The greatest attainment for those who are wandering in this world is saḍkīrtana, from which one attains bhakti, the highest object which is full of peace. Śāntim modifies paramām.

ye pibanti jalaṁ tāsāṁ

manujā manujeśvara

prāyo bhaktā bhagavati

vāsudeve ’malāśayāḥ

O King! The inhabitants of Satya-yuga and other ages eagerly desire to take birth in this age of Kali, since in this age there will be many devotees of the Supreme Lord, Nārāyaṇa. These devotees will appear in various places but will be especially numerous in South India (and Bengal). O master of men, in the age of Kali those persons who drink the waters of the holy rivers of South India, such as the Tāmraparṇī, Krtamālā, Payasvinī, the extremely pious Kāverī and the Pratīcī Mahānadī, will almost all be pure hearted devotees of the Supreme Lord Vāsudeva.

Pure bhakti arising from devotee association is generally available in Kali-yuga. Where there are many devotees dedicated to Nārāyaṇa who desire only bhakti, bhakti will arise by their association and this will become prema-bhakti. That is what is expressed here. The word ca indicates other places like Bengal.

This verse shows that bhakti is devoid of the troubles caused by daily and occasional duties such as śrāddha rites and tarpaṇas. Āpta refers to those who give nourishment such as mother and father. Devatās refers to the devatās of the five sacrifices. One involved in karmas is the debtor and servant of the devatās, sages, living beings, parents, and Pitrṣ. He daily performs the five sacrifices for them.2 Smṛti says parikṣīṇam ṛṇārthaṁ karma kārayet: one should perform karmas for destroying debts. That is not so for the devotee who has surrendered completely to Mukunda. It is just like a person who, on being accepted as the servant of the emperor of the earth, cannot be the servant of the ruler of one state. This person has given up all prescribed varṇāśrama duties (kartam) or has give up all distinctions. When one worships Viṣṇu all worship of devatās and Pitṛs is accomplished as is stated elsewhere:

athā taror mūla-niṣecanena

tṛpyanti tat-skandha-bhujopaśākhāḥ

prāṇopahārāc ca yathendriyāṇāṁ

tathaiva sarvārhaṇam acyutejyā

By giving water to the root of a tree one satisfies its branches, twigs and leaves, and by supplying food to the stomach one satisfies all the senses of the body. Similarly, by engaging in the transcendental service of the Supreme Lord one automatically satisfies all the devatās and all other living entities.” SB 4.31.14

The Lord himself has said:

tāvat karmāṇi kurvīta na nirvidyeta yāvatā

mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate

One should continue to perform the Vedic ritualistic activities until one actually becomes detached from material sense gratification and develops faith for hearing and chanting about me. SB 11.20.9

Thus the devotee has far surpassed the qualification for karma.

Having negated all prescribed karmas, now the sage negates atonement for committing sinful acts. A person who has given up the thought of obligation to worship the devatās should not have a tendency to commit sin. If however by illusion this happens, the Lord destroys the reaction. “But it is seen that masters punish their servants when the servants commit sin. The Lord should also punish his servants.” The devotee will not be punished because he is dear to the Lord. That is the Lord’s great quality (pareśaḥ). “Does the devotee not perform worship to destroy sin?” The Lord is situated in the heart of all beings. The Lord with his inherent powers does not depend on the devotee having to request this.

Jayanteyān means “the sons of Jayantī”.

A nitya-siddha devotee with identity as Kṛṣna’s father (Vasudeva) has an eternal body like the Lord, but by the will of the Lord, he becomes submerged in longing for rasa in bhakti. Thus Nārada, seeing Vasudeva absorbed in the mood of an ordinary person, teaches him as if he were an ordinary person. Nārada makes him happy by praising Vasudeva’s good fortune in six verses. You will attain the Supreme Lord (param).

“But thinking of the Lord as one’s son gives rise to obstacles, since we see that as parents we offended the Lord.” No, that is not so. Even those who become absorbed in Kṛṣna with hatred become successful. What to speak of those who serve him with devotion! Those who thought of Kṛṣṇa’s form with its movement and glances, but not its sweetness, while lying down, sitting etc., attained sāyujya or sārūpya (sāmyam). How much more the devotees will attain! There is not possibility of offense for those devotees.

You should think of Kṛṣna with attachment, not indifference. Do not think that Kṛṣṇa is the Supreme Lord and just makes an appearance of being your son, though he actually is not. Think “He is my son.” “But how can the Lord become the son of a mortal like me?” As a human, he hides his powers by his mercy. Then as a human he becomes the son of you, another human. But even then, he remains supreme with all powers undiminished (pare avyaye). The word māyā is used to awaken Vasudeva to the truth. Actually Kṛṣṇa’s human form is his svarūpa. It is not illusory. Thus māyā here means svarūpa.

The Lord appeared to kill the kings who were a burden to the earth, to protect the devotees and to give pleasure to both by giving sāyujya to the demons and prema to the devotees. Thus the Lord cannot be accused of being biased or hateful.

They gave up the ignorance concerning Kṛsṇa awarding liberation to demons.

Destroying ignorance (śamalam) he will attain liberation.

Thus ends the commentary on Fifth Chapter of the Eleventh Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.