720829 - Chanting SB 01.01.01 to 01.03.44 Fire Sacrifice - Los Angeles

Lectures by Date, 1972

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

720829IN-LOS ANGELES - August 29, 1972 - 67:26 Minutes

(Govindam prayers playing; Prabhupāda singing along)

Prabhupāda: (sings Jaya Rādhā-Mādhava) (prema-dhvani) Thank you very much.

Devotees: All glories to Śrī Guru and Gauranga. All glories to Śrīla Prabhupāda! (devotees offer obeisances)

Prabhupāda: Huh?

Devotee: Shall we put Lord Caitanya and Lord Nityānanda on the altar at this time?

Prabhupāda: Yes, after bathing.

Devotee: After bathing.

Prabhupāda: Read it from the very beginning. Read it.

Devotee (2): Start reading.

Devotee:

oṁ pūrṇam adaḥ pūrṇam idaṁ

pūrṇāt pūrṇam udacyate

pūrṇasya pūrṇam ādāya

pūrṇam evāvaśiṣyate

(ISO Invocation)

"The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him . . ."

Prabhupāda: No, the verses, the original verse you cannot read?

Devotee: Sanskrit?

Prabhupāda: Yes, Sanskrit.

Devotee:

dhṛtarāṣṭra uvāca

dharma-kṣetre kuru-kṣetre . . .

Prabhupāda: Original verse read. Anyone who can, can read the original verse?

(aside) Sit down.

You can read. You can sit down and read. Original verse.

Devotee:

oṁ pūrṇam adaḥ pūrṇam idaṁ

pūrṇāt pūrṇam udacyate

pūrṇasya pūrṇam ādāya . . .

Prabhupāda: No translation; simply original verse.

Devotee:

. . . pūrṇam evāvaśiṣyate

(ISO Invocation)

"The Personality of Godhead is perfect and complete . . ."

Devotee (3):

īśāvāsyam idam sarvaṁ

yat kiñca jagatyāṁ jagat

tena tyaktena bhuñjīthā

mā gṛdhaḥ kasya svid dhanam

(recitation of both verses goes on simultaneously)

Prabhupāda: (recites prayers SB 1.1.1. through SB 1.3.44)

oṁ namo bhagavate vāsudevāya

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

(SB 1.1.1)

O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.

dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ

vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam

śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ

sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt

(SB 1.1.2)

Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva (in his maturity), is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.

nigama-kalpa-taror galitaṁ phalaṁ . . . phalaṁ idam

śuka-mukhād amṛta-drava-saṁyutam

pibata bhāgavataṁ rasam ā-layaṁ

muhur aho rasikā bhuvi bhāvukāḥ

(SB 1.1.3)

O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.

naimiṣe 'nimiṣa-kṣetre

ṛṣayaḥ śaunakādayaḥ

satraṁ svargāya lokāya

sahasra-samam āsata

(SB 1.1.4)

Once, in a holy place in the forest of Naimiṣāraṇya, great sages headed by the sage Śaunaka assembled to perform a great thousand-year sacrifice for the satisfaction of the Lord and His devotees.

ta ekadā tu munayaḥ

prātar huta-hutāgnayaḥ

sat-kṛtaṁ sūtam āsīnaṁ

papracchur idam ādarāt

(SB 1.1.5)

One day, after finishing their morning duties by burning a sacrificial fire and offering a seat of esteem to Śrīla Sūta Gosvāmī, the great sages made inquiries, with great respect, about the following matters.

tvayā khalu purāṇāni

setihāsāni cānagha

ākhyātāny apy adhītāni

dharma-śāstrāṇi yāny uta

(SB 1.1.6)

The sages said: Respected Sūta Gosvāmī, you are completely free from all vice. You are well versed in all the scriptures famous for religious life, and in the Purāṇas and the histories as well, for you have gone through them under proper guidance and have also explained them.

yāni veda-vidāṁ śreṣṭho

bhagavān bādarāyaṇaḥ

anye ca munayaḥ sūta

parāvara-vido viduḥ

(SB 1.1.7)

Being the eldest learned Vedāntist, O Sūta Gosvāmī, you are acquainted with the knowledge of Vyāsadeva, who is the incarnation of Godhead, and you also know other sages who are fully versed in all kinds of physical and metaphysical knowledge.

vettha tvaṁ saumya tat sarvaṁ

tattvatas tad-anugrahāt

brūyuḥ snigdhasya śiṣyasya

guravo guhyam apy uta

(SB 1.1.8)

And because you are submissive, your spiritual masters have endowed you with all the favors bestowed upon a gentle disciple. Therefore you can tell us all that you have scientifically learned from them.

tatra tatrāñjasāyuṣman

bhavatā yad viniścitam

puṁsām ekāntataḥ śreyas

tan naḥ śaṁsitum arhasi

(SB 1.1.9)

Please, therefore, being blessed with many years, explain to us, in an easily understandable way, what you have ascertained to be the absolute and ultimate good for the people in general.

prāyeṇālpāyuṣaḥ sabhya

kalāv asmin yuge janāḥ

mandāḥ sumanda-matayo

manda-bhāgyā hy upadrutāḥ

(SB 1.1.10)

O learned one, in this iron age of Kali men almost always have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.

bhūrīṇi bhūri-karmāṇi

śrotavyāni vibhāgaśaḥ

ataḥ sādho 'tra yat sāraṁ

samuddhṛtya manīṣayā

brūhi bhadrāya bhūtānāṁ

yenātmā suprasīdati

(SB 1.1.11)

There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied.

sūta jānāsi bhadraṁ te

bhagavān sātvatāṁ patiḥ

devakyāṁ vasudevasya

jāto yasya cikīrṣayā

(SB 1.1.12)

All blessings upon you, O Sūta Gosvāmī. You know for what purpose the Personality of Godhead appeared in the womb of Devakī as the son of Vasudeva.

tan naḥ śuśrūṣamāṇānām

arhasy aṅgānuvarṇitum

yasyāvatāro bhūtānāṁ

kṣemāya ca bhavāya ca

(SB 1.1.13)

O Sūta Gosvāmī, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters (ācāryas), for one is uplifted both by speaking them and by hearing them.

āpannaḥ saṁsṛtiṁ ghorāṁ

yan-nāma vivaśo gṛṇan

tataḥ sadyo vimucyeta

yad bibheti svayaṁ bhayam

(SB 1.1.14)

Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Kṛṣṇa, which is feared by fear personified.

ko vā bhagavatas tasya

puṇya-ślokeḍya-karmaṇaḥ

śuddhi-kāmo na śṛṇuyād

yaśaḥ kali-malāpaham

(SB 1.1.16)

Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord?

tasya karmāṇy udārāṇi

parigītāni sūribhiḥ

brūhi naḥ śraddadhānānāṁ

līlayā dadhataḥ kalāḥ

(SB 1.1.17)

His transcendental acts are magnificent and gracious, and great learned sages like Nārada sing of them. Please, therefore, speak to us, who are eager to hear, about the adventures He performs in His various incarnations.

athākhyāhi harer dhīmann

avatāra-kathāḥ śubhāḥ

līlā vidadhataḥ svairam

īśvarasyātma-māyayā

(SB 1.1.18)

O wise Sūta, please narrate to us the transcendental pastimes of the Supreme Godhead's multi-incarnations. Such auspicious adventures and pastimes of the Lord, the supreme controller, are performed by His internal powers.

vayaṁ tu na vitṛpyāma

uttama-śloka-vikrame

yac-chṛṇvatāṁ rasa-jñānāṁ

svādu svādu pade pade

(SB 1.1.19)

We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.

kṛtavān kila karmāṇi

saha rāmeṇa keśavaḥ

atimartyāni bhagavān

gūḍhaḥ kapaṭa-mānuṣaḥ

(SB 1.1.20)

Lord Śrī Kṛṣṇa, the Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts.

kalim āgatam ājñāya

kṣetre 'smin vaiṣṇave vayam

āsīnā dīrgha-satreṇa

kathāyāṁ sakṣaṇā hareḥ

(SB 1.1.21)

Knowing well that the age of Kali has already begun, we are assembled here in this holy place to hear at great length the transcendental message of Godhead and in this way perform sacrifice.

tvaṁ naḥ sandarśito dhātrā

dustaraṁ nistitīrṣatām

kaliṁ sattva-haraṁ puṁsāṁ

karṇa-dhāra ivārṇavam

(SB 1.1.22)

We think that we have met Your Goodness by the will of providence, just so that we may accept you as captain of the ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of a human being.

brūhi yogeśvare kṛṣṇe

brahmaṇye dharma-varmaṇi

svāṁ kāṣṭhām adhunopete

dharmaḥ kaṁ śaraṇaṁ gataḥ

(SB 1.1.23)

Since Śrī Kṛṣṇa, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us to whom the religious principles have now gone for shelter.

vyāsa uvāca

iti sampraśna-saṁhṛṣṭo

viprāṇāṁ raumaharṣaṇiḥ

pratipūjya vacas teṣāṁ

pravaktum upacakrame

(SB 1.2.1)

Śrī Vyāsadeva said: Ugraśravā (Sūta Gosvāmī), the son of Romaharṣaṇa, being fully satisfied by the perfect questions of the brāhmins, thanked them and thus attempted to reply.

yaṁ pravrajantam anupetam apeta-kṛtyaṁ

dvaipāyano viraha-kātara ājuhāva

putreti tan-mayatayā . . .

This door should be closed and after dressing the door . . . yes, they're closing that's all.

putreti tan-mayatayā taravo 'bhinedus

taṁ sarva-bhūta-hṛdayaṁ munim ānato 'smi

(SB 1.2.2)

Śrīla Sūta Gosvāmī said: Let me offer my respectful obeisances unto that great sage (Śukadeva Gosvāmī) who can enter the hearts of all. When he went away to take up the renounced order of life (sannyāsa), leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyāsadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.

yaḥ svānubhāvam akhila-śruti-sāram ekam

adhyātma-dīpam atititīrṣatāṁ tamo 'ndham

saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ

taṁ vyāsa-sūnum upayāmi guruṁ munīnām

(SB 1.2.3)

Let me offer my respectful obeisances unto him (Śuka), the spiritual master of all sages, the son of Vyāsadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.

nārāyaṇaṁ namaskṛtya

naraṁ caiva narottamam

devīṁ sarasvatīṁ vyāsaṁ

tato jayam udīrayet

(SB 1.2.4)

Before reciting this Śrīmad-Bhāgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author.

munayaḥ sādhu pṛṣṭo 'haṁ

bhavadbhir loka-maṅgalam

yat kṛtaḥ kṛṣṇa-sampraśno

yenātmā suprasīdati

(SB 1.2.5)

O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Kṛṣṇa and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self.

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

(SB 1.2.6)

The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

(SB 1.2.7)

By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

(SB 1.2.8)

The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.

dharmasya hy āpavargyasya

nārtho 'rthāyopakalpate

nārthasya dharmaikāntasya

kāmo lābhāya hi smṛtaḥ

(SB 1.2.9)

All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.

kāmasya nendriya-prītir

lābho jīveta yāvatā

jīvasya tattva-jijñāsā

nārtho yaś ceha karmabhiḥ

(SB 1.2.10)

Life's desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's works.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

(SB 1.2.11)

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

(SB 1.2.13)

O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead.

tasmād ekena manasā

bhagavān sātvatāṁ patiḥ

śrotavyaḥ kīrtitavyaś ca

dhyeyaḥ pūjyaś ca nityadā

(SB 1.2.14)

Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.

yad-anudhyāsinā yuktāḥ

karma-granthi-nibandhanam

chindanti kovidās tasya

ko na kuryāt kathā-ratim

(SB 1.2.15)

With sword in hand, intelligent men cut through the binding knots of reactionary work (karma) by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?

śuśrūṣoḥ śraddadhānasya

vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ

puṇya-tīrtha-niṣevaṇāt

(SB 1.2.16)

O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vāsudeva.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

(SB 1.2.17)

Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā (Supersoul) in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

(SB 1.2.18)

By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

(SB 1.2.19)

As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ'

mukta-saṅgasya jāyate

(SB 1.2.20)

Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.

bhidyate hṛdaya-granthiś

chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi

dṛṣṭa evātmanīśvare

(SB 1.2.21)

Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.

ato vai kavayo nityaṁ

bhaktiṁ paramayā mudā

vāsudeve bhagavati

kurvanty ātma-prasādanīm

(SB 1.2.22)

Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Kṛṣṇa, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self.

sattvaṁ rajas tama iti prakṛter guṇās tair

yuktaḥ paraḥ puruṣa eka ihāsya dhatte

sthity-ādaye hari-viriñci-hareti saṁjñāḥ

śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ

(SB 1.2.23)

The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahmā, Viṣṇu and Śiva. Of these three, all human beings can derive ultimate benefit from Viṣṇu, the form of the quality of goodness.

pārthivād dāruṇo dhūmas

tasmād agnis trayīmayaḥ

tamasas tu rajas tasmāt

sattvaṁ yad brahma-darśanam

(SB 1.2.24)

Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge (through Vedic sacrifices). Similarly, passion (rajas) is better than ignorance (tamas), but goodness (sattva) is best because by goodness one can come to realize the Absolute Truth.

bhejire munayo 'thāgre

bhagavantam adhokṣajam

sattvaṁ viśuddhaṁ kṣemāya

kalpante ye 'nu tān iha

(SB 1.2.25)

Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.

mumukṣavo ghora-rūpān

hitvā bhūta-patīn atha

nārāyaṇa-kalāḥ śāntā

bhajanti hy anasūyavaḥ

(SB 1.2.26)

Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viṣṇu and His plenary portions.

rajas-tamaḥ-prakṛtayaḥ

sama-śīlā bhajanti vai

pitṛ-bhūta-prajeśādīn

śriyaiśvarya-prajepsavaḥ

(SB 1.2.27)

Those who are in the modes of passion and ignorance worship those in the same category—namely the forefathers, other living beings and the demigods who are in charge of cosmic activities—for they are urged by a desire to be materially benefited with women, wealth, power and progeny.

vāsudeva-parā vedā

vāsudeva-parā makhāḥ

vāsudeva-parā yogā

vāsudeva-parāḥ kriyāḥ

vāsudeva-paraṁ jñānaṁ

vāsudeva-paraṁ tapaḥ

vāsudeva-paro dharmo

vāsudeva-parā gatiḥ

(SB 1.2.28-29)

In the revealed scriptures, the ultimate object of knowledge is Śrī Kṛṣṇa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion (dharma) is rendering loving service unto Him. He is the supreme goal of life.

sa evedaṁ sasarjāgre

bhagavān ātma-māyayā

sad-asad-rūpayā cāsau

guṇamayāguṇo vibhuḥ

(SB 1.2.30)

In the beginning of the material creation, that Absolute Personality of Godhead (Vāsudeva), in His transcendental position, created the energies of cause and effect by His own internal energy.

tayā vilasiteṣv eṣu

guṇeṣu guṇavān iva

antaḥ-praviṣṭa ābhāti

vijñānena vijṛmbhitaḥ

(SB 1.2.31)

After creating the material substance, the Lord (Vāsudeva) expands Himself and enters into it. And although He is within the material modes of nature and appears to be one of the created beings, He is always fully enlightened in His transcendental position.

yathā hy avahito vahnir

dāruṣv ekaḥ sva-yoniṣu

nāneva bhāti viśvātmā

bhūteṣu ca tathā pumān

(SB 1.2.32)

The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second.

asau guṇamayair bhāvair

bhūta-sūkṣmendriyātmabhiḥ

sva-nirmiteṣu nirviṣṭo

bhuṅkte bhūteṣu tad-guṇān

(SB 1.2.33)

The Supersoul enters into the bodies of the created beings who are influenced by the modes of material nature and causes them to enjoy the effects of these modes by the subtle mind.

bhāvayaty eṣa sattvena

lokān vai loka-bhāvanaḥ

līlāvatārānurato

deva-tiryaṅ-narādiṣu

(SB 1.2.34)

Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness.

sūta uvāca

jagṛhe pauruṣaṁ rūpaṁ

bhagavān mahad-ādibhiḥ

sambhūtaṁ ṣoḍaśa-kalam

ādau loka-sisṛkṣayā

(SB 1.3.1)

Why? They're not performing yajña? Let them perform yajña. Go on go on reading. Begin reading.

jagṛhe pauruṣaṁ rūpaṁ

bhagavān mahad-ādibhiḥ

sambhūtaṁ ṣoḍaśa-kalam

ādau loka-sisṛkṣayā

(SB 1.3.1)

Sūta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the puruṣa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universes.

yasyāmbhasi śayānasya

yoga-nidrāṁ vitanvataḥ

nābhi-hradāmbujād āsīd

brahmā viśva-sṛjāṁ patiḥ

(SB 1.3.2)

A part of the puruṣa lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmā, the master of all engineers in the universe, becomes manifest.

yasyāvayava-saṁsthānaiḥ

kalpito loka-vistaraḥ

tad vai bhagavato rūpaṁ

viśuddhaṁ sattvam ūrjitam

(SB 1.3.3)

It is believed that all the universal planetary systems are situated on the extensive body of the puruṣa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.

paśyanty ado rūpam adabhra-cakṣuṣā

sahasra-pādoru-bhujānanādbhutam

sahasra-mūrdha-śravaṇākṣi-nāsikaṁ

sahasra-mauly-ambara-kuṇḍalollasat

(SB 1.3.4)

The devotees, with their perfect eyes, see the transcendental form of the puruṣa who has thousands of legs, thighs, arms and faces-all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.

etan nānāvatārāṇāṁ

nidhānaṁ bījam avyayam

yasyāṁśāṁśena sṛjyante

deva-tiryaṅ-narādayaḥ

(SB 1.3.5)

This form (the second manifestation of the puruṣa) is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.

sa eva prathamaṁ devaḥ

kaumāraṁ sargam āśritaḥ

cacāra duścaraṁ brahmā

brahmacaryam akhaṇḍitam

(SB 1.3.6)

First of all, in the beginning of creation, there were the four unmarried sons of Brahmā (the Kumāras), who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth.

dvitīyaṁ tu bhavāyāsya

rasātala-gatāṁ mahīm

uddhariṣyann upādatta

yajñeśaḥ saukaraṁ vapuḥ

(SB 1.3.7)

The supreme enjoyer of all sacrifices accepted the incarnation of a boar (the second incarnation), and for the welfare of the earth He lifted the earth from the nether regions of the universe.

tṛtīyam ṛṣi-sargaṁ vai

devarṣitvam upetya saḥ

tantraṁ sātvatam ācaṣṭa

naiṣkarmyaṁ karmaṇāṁ yataḥ

(SB 1.3.8)

In the millennium of the ṛṣis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarṣi Nārada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action.

turye dharma-kalā-sarge

nara-nārāyaṇāv ṛṣī

bhūtvātmopaśamopetam

akarod duścaraṁ tapaḥ

(SB 1.3.9)

In the fourth incarnation, the Lord became Nara and Nārāyaṇa, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.

pañcamaḥ kapilo nāma

siddheśaḥ kāla-viplutam

provācāsuraye sāṅkhyaṁ

tattva-grāma-vinirṇayam

(SB 1.3.10)

The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Āsuri Brāhmin, for in course of time this knowledge had been lost.

ṣaṣṭham atrer apatyatvaṁ

vṛtaḥ prāpto 'nasūyayā

ānvīkṣikīm alarkāya

prahlādādibhya ūcivān

(SB 1.3.11)

The sixth incarnation of the puruṣa was the son of the sage Atri. He was born from the womb of Anasūyā, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlāda and others (Yadu, Haihaya, etc.).

tataḥ saptama ākūtyāṁ

rucer yajño 'bhyajāyata

sa yāmādyaiḥ sura-gaṇair

apāt svāyambhuvāntaram

(SB 1.3.12)

The seventh incarnation was Yajña, the son of Prajāpati Ruci and his wife Ākūti. He controlled the period during the reign of Svāyambhuva Manu and was assisted by demigods such as His son Yāma.

aṣṭame merudevyāṁ tu

nābher jāta urukramaḥ

darśayan vartma dhīrāṇāṁ

sarvāśrama-namaskṛtam

(SB 1.3.13)

The eighth incarnation was King Ṛṣabha, son of King Nābhi and his wife Merudevī. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.

ṛṣibhir yācito bheje

navamaṁ pārthivaṁ vapuḥ

dugdhemām oṣadhīr viprās

tenāyaṁ sa uśattamaḥ

(SB 1.3.14)

O brāhmins, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king (Pṛthu) who cultivated the land to yield various products, and for that reason the earth was beautiful and attractive.

rūpaṁ sa jagṛhe mātsyaṁ

cākṣuṣodadhi-samplave

nāvy āropya mahī-mayyām

apād vaivasvataṁ manum

(SB 1.3.15)

When there was a complete inundation after the period of the Cākṣuṣa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.

surāsurāṇām udadhiṁ

mathnatāṁ mandarācalam

dadhre kamaṭha-rūpeṇa

pṛṣṭha ekādaśe vibhuḥ

(SB 1.3.16)

The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarācala Hill, which was being used as a churning rod by the theists and atheists of the universe.

dhānvantaraṁ dvādaśamaṁ

trayodaśamam eva ca

apāyayat surān anyān

mohinyā mohayan striyā

(SB 1.3.17)

In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink.

caturdaśaṁ nārasiṁhaṁ

bibhrad daityendram ūrjitam

dadāra karajair ūrāv

erakāṁ kaṭa-kṛd yathā

(SB 1.3.18)

In the fourteenth incarnation, the Lord appeared as Nṛsiṁha and bifurcated the strong body of the atheist Hiraṇyakaśipu with His nails, just as a carpenter pierces cane.

pañcadaśaṁ vāmanakaṁ

kṛtvāgād adhvaraṁ baleḥ

pada-trayaṁ yācamānaḥ

pratyāditsus tri-piṣṭapam

(SB 1.3.19)

In the fifteenth incarnation, the Lord assumed the form of a dwarf brāhmin (Vāmana) and visited the arena of sacrifice arranged by Mahārāja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land.

avatāre ṣoḍaśame

paśyan brahma-druho nṛpān

triḥ-sapta-kṛtvaḥ kupito

niḥ-kṣatrām akaron mahīm

(SB 1.3.20)

In the sixteenth incarnation of the Godhead, the Lord (as Bhṛgupati) annihilated the administrative class (kṣatriyas) twenty-one times, being angry with them because of their rebellion against the brāhmins (the intelligent class).

tataḥ saptadaśe jātaḥ

satyavatyāṁ parāśarāt

cakre veda-taroḥ śākhā

dṛṣṭvā puṁso 'lpa-medhasaḥ

(SB 1.3.21)

Thereafter, in the seventeenth incarnation of Godhead, Śrī Vyāsadeva appeared in the womb of Satyavatī through Parāśara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.

nara-devatvam āpannaḥ

sura-kārya-cikīrṣayā

samudra-nigrahādīni

cakre vīryāṇy ataḥ param

(SB 1.3.22)

In the eighteenth incarnation, the Lord appeared as King Rāma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rāvaṇa, who was on the other side of the sea.

ekonaviṁśe viṁśatime

vṛṣṇiṣu prāpya janmanī

rāma-kṛṣṇāv iti bhuvo

bhagavān aharad bharam

(SB 1.3.23)

In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarāma and Lord Kṛṣṇa in the family of Vṛṣṇi (the Yadu dynasty), and by so doing He removed the burden of the world.

tataḥ kalau sampravṛtte

sammohāya sura-dviṣām

buddho nāmnāñjana-sutaḥ

kīkaṭeṣu bhaviṣyati

(SB 1.3.24)

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjanā, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.

athāsau yuga-sandhyāyāṁ

dasyu-prāyeṣu rājasu

janitā viṣṇu-yaśaso

nāmnā kalkir jagat-patiḥ

(SB 1.3.25)

Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viṣṇu Yaśā. At this time almost all the rulers of the earth will have degenerated into plunderers.

avatārā hy asaṅkhyeyā

hareḥ sattva-nidher dvijāḥ

yathāvidāsinaḥ kulyāḥ

sarasaḥ syuḥ sahasraśaḥ

(SB 1.3.26)

O brāhmins, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.

ṛṣayo manavo devā

manu-putrā mahaujasaḥ

kalāḥ sarve harer eva

saprajāpatayaḥ smṛtāḥ

(SB 1.3.27)

All the ṛṣis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajāpatis.

ete cāṁśa-kalāḥ puṁsaḥ

kṛṣṇas tu bhagavān svayam . . .

Karandhara: Should we recite all the prayers first and then have the fire sacrifice with all the prayers like we do with initiations, or we start the fire . . .

Prabhupāda: Initiation?

Karandhara: Well . . . during the initiation we say all the prayers once and then have the fire sacrifice and say the prayers again, again. Should we do that?

Prabhupāda: No simply fire sacrifice.

ete cāṁśa-kalāḥ puṁsaḥ

kṛṣṇas tu bhagavān svayam

indrāri-vyākulaṁ lokaṁ

mṛḍayanti yuge yuge

(SB 1.3.28)

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

janma guhyaṁ bhagavato

ya etat prayato naraḥ

sāyaṁ prātar gṛṇan bhaktyā

duḥkha-grāmād vimucyate

(SB 1.3.29)

Whoever carefully recites the mysterious appearances of the Lord with devotion in the morning and in the evening gets relief from all miseries of life.

etad rūpaṁ bhagavato

hy arūpasya cid-ātmanaḥ

māyā-guṇair viracitaṁ

mahadādibhir ātmani

(SB 1.3.30)

The conception of the virāṭ universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent (and neophytes) to adjust to the idea of the Lord's having form. But factually the Lord has no material form.

yathā nabhasi meghaugho

reṇur vā pārthivo 'nile

evaṁ draṣṭari dṛśyatvam

āropitam abuddhibhiḥ

(SB 1.3.31)

Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self.

ataḥ paraṁ yad avyaktam

avyūḍha-guṇa-bṛṁhitam

adṛṣṭāśruta-vastutvāt'

sa jīvo yat punar-bhavaḥ

(SB 1.3.32)

Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births.

yatreme sad-asad-rūpe

pratiṣiddhe sva-saṁvidā

avidyayātmani kṛte

iti tad brahma-darśanam

(SB 1.3.33)

Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord.

yady eṣoparatā devī

māyā vaiśāradī matiḥ

sampanna eveti vidur

mahimni sve mahīyate

(SB 1.3.34)

If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory.

evaṁ janmāni karmāṇi

hy akartur ajanasya ca

varṇayanti sma kavayo

veda-guhyāni hṛt-pateḥ

(SB 1.3.35)

Thus learned men describe the births and activities of the unborn and inactive, which is undiscoverable even in the Vedic literatures. He is the Lord of the heart.

sa vā idaṁ viśvam amogha-līlaḥ

sṛjaty avaty atti na sajjate 'smin

bhūteṣu cāntarhita ātma-tantraḥ

ṣāḍ-vargikaṁ jighrati ṣaḍ-guṇeśaḥ

(SB 1.3.36)

The Lord, whose activities are always spotless, is the master of the six senses and is fully omnipotent with six opulences. He creates the manifested universes, maintains them and annihilates them without being in the least affected. He is within every living being and is always independent.

na cāsya kaścin nipuṇena dhātur

avaiti jantuḥ kumanīṣa ūtīḥ

nāmāni rūpāṇi mano-vacobhiḥ

santanvato naṭa-caryām ivājñaḥ

(SB 1.3.37)

The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words.

sa veda dhātuḥ padavīṁ parasya

duranta-vīryasya rathāṅga-pāṇeḥ

yo 'māyayā santatayānuvṛttyā

bhajeta tat-pāda-saroja-gandham

(SB 1.3.38)

Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Kṛṣṇa, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence.

atheha dhanyā bhagavanta itthaṁ

yad vāsudeve 'khila-loka-nāthe

kurvanti sarvātmakam ātma-bhāvaṁ

na yatra bhūyaḥ parivarta ugraḥ

(SB 1.3.39)

Only by making such inquiries in this world can one be successful and perfectly cognizant, for such inquiries invoke transcendental ecstatic love unto the Personality of Godhead, who is the proprietor of all the universes, and guarantee cent-percent immunity from the dreadful repetition of birth and death.

idaṁ bhāgavataṁ nāma

purāṇaṁ brahma-sammitam

uttama-śloka-caritaṁ

cakāra bhagavān ṛṣiḥ

niḥśreyasāya lokasya'

dhanyaṁ svasty-ayanaṁ mahat

(SB 1.3.40)

This scripture named Śrīmad-Bhāgavatam is the literary incarnation of God, and it is compiled by Śrīla Vyāsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.

tad idaṁ grāhayām āsa

sutam ātmavatāṁ varam

sarva-vedetihāsānāṁ

sāraṁ sāraṁ samuddhṛtam

(SB 1.3.41)

Śrī Vyāsadeva delivered it to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of the universe.

sa tu saṁśrāvayām āsa

mahārājaṁ parīkṣitam

prāyopaviṣṭaṁ gaṅgāyāṁ

parītaṁ paramarṣibhiḥ

(SB 1.3.42)

Śukadeva Gosvāmī, the son of Vyāsadeva, in his turn delivered the Bhāgavatam to the great Emperor Parīkṣit, who sat surrounded by sages on the bank of the Ganges, awaiting death without taking food or drink.

kṛṣṇe sva-dhāmopagate

dharma-jñānādibhiḥ saha

kalau naṣṭa-dṛśām eṣa

purāṇārko 'dhunoditaḥ

(SB 1.3.43)

This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purāṇa.

tatra kīrtayato viprā

viprarṣer bhūri-tejasaḥ

ahaṁ cādhyagamaṁ tatra

niviṣṭas tad-anugrahāt . . .

(SB 1.3.44)

O learned brāhmins, when Śukadeva Gosvāmī recited Bhāgavatam there (in the presence of Emperor Parīkṣit), I heard him with rapt attention, and thus, by his mercy, I learned the Bhāgavatam from that great and powerful sage. Now I shall try to make you hear the very same thing as I learned it from him and as I have realized it.

Pradyumna: (leads chanting of prayers for fire sacrifice) (Prabhupāda and devotees repeat)

vande ahaṁ śrī-guru śrī-yuta-padakamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sa advaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

Svāhā. Svāhā. Svāhā.

oṁ ajñāna-timirāndhasya

jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena

tasmai śrī-gurave namaḥ

Svāhā. Svāhā. Svāhā.

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale

śrīmate bhaktivedānta-svāmin iti nāmine

Svāhā. Svāhā. Svāhā.

namas te sārasvate deve gaura-vāṇī-pracāriṇe

nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe

Svāhā. Svāhā. Svāhā.

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale

śrīmate bhaktisiddhānta-sarasvatīti nāmine

Svāhā. Svāhā. Svāhā.

śrī-vārṣabhānavī-devī-dayitāya kṛpābdhaye

kṛṣṇa-sambandha-vijñāna-dāyine prabhave namaḥ

Svāhā. Svāhā. Svāhā.

mādhuryojjvala-premāḍhya-śrī-rūpānuga-bhaktida

śrī-gaura-karuṇā-śakti-vigrahāya namo 'stu te

Svāhā. Svāhā. Svāhā.

namas te gaura-vāṇī-śrī-mūrtaye dīna-tāriṇe

rūpānuga-viruddhāpasiddhānta-dhvānta-hāriṇe

Svāhā. Svāhā. Svāhā.

namo gaura-kiśorāya sākṣād-vairāgya-mūrtaye

vipralambha-rasāmbhode pādāmbujāya te namaḥ

Svāhā. Svāhā. Svāhā.

namo bhaktivinodāya sac-cid-ānanda-nāmine

gaura-śakti-svarūpāya rūpānuga-varāya te

Svāhā. Svāhā. Svāhā.

gaurāvirbhāva-bhūmes tvaṁ nirdeṣṭā saj-jana-priyaḥ

vaiṣṇava-sārvabhaumaḥṣrī-jagannāthāya te namaḥ

Svāhā. Svāhā. Svāhā.

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

Svāhā. Svāhā. Svāhā.

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ

Svāhā. Svāhā. Svāhā.

pañca-tattvātmakaṁ kṛṣṇaṁ bhakta-rūpa-svarūpakam

bhaktāvatāraṁ bhaktākhyaṁ namāmi bhakta-śaktikam

Svāhā. Svāhā. Svāhā.

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate

gopeśa gopikā-kānta rādhā-kānta namo 'stu te

Svāhā. Svāhā. Svāhā.

jayatāṁ suratau paṅgor mama manda-mater gate

mat-sarvasva-padāmbhojau rādhā-madana-mohanau

Svāhā. Svāhā. Svāhā.

dīvyad-vṛndāraṇya-kalpa-drumādhaḥ

śrīmad-ratnāgāra-siṁhāsana-sthau

śrī-śrī-rādhā-śrīla-govinda-devau

preṣṭhālībhiḥ sevyamānau smarāmi

Svāhā. Svāhā. Svāhā.

śrīmān rāsa-rasārambhī vaṁśī-vaṭa-taṭa-sthitaḥ

karṣan veṇu-svanair gopīr gopīnāthaḥśriye 'stu naḥ

Svāhā. Svāhā. Svāhā.

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari

vṛṣabhānu-sute devī praṇamāmi hari-priye

Svāhā. Svāhā. Svāhā.

namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca

jagad-dhitāya kṛṣṇāya govindāya namo namaḥ

Prabhupāda: That's all. Arāti?

Devotee: . . . (indistinct)

Prabhupāda: Yes. Kīrtana. Begin kīrtana. (kīrtana)

Prabhupāda: (prema-dhvani) Thank you very much.

Devotees: All glories to Śrīla Prabhupāda. (end)