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“Srimad-Bhagavatam – Canto Seven” by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Summary: Srimad-Bhagavatam is compared to the ripened fruit of Vedic knowledge. Also known as the Bhagavata Purana, this multi-volume work elaborates on the pastimes of Lord Krishna and His devotees, and includes detailed descriptions of, among other phenomena, the process of creation and annihilation of the universe. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada considered the translation of the Bhagavatam his life’s work. COPYRIGHT NOTICE: This is an evaluation copy of the printed version of this book, and is NOT FOR RESALE. This evaluation copy is intended for personal non-commercial use only, under the “fair use” guidelines established by international copyright laws. You may use this electronic file to evaluate the printed version of this book, for your own private use, or for short excerpts used in academic works, research, student papers, presentations, and the like. You can distribute this evaluation copy to others over the Internet, so long as you keep this copyright information intact. You may not reproduce more than ten percent (10%) of this book in any media without the express written permission from the copyright holders. Reference any excerpts in the following way: “Excerpted from “Srimad-Bhagavatam” by A.C. Bhaktivedanta Swami Prabhupada, courtesy of the Bhaktivedanta Book Trust International, www.Krishna.com.” This book and electronic file is Copyright 1976-2003 Bhaktivedanta Book Trust International, 3764 Watseka Avenue, Los Angeles, CA 90034, USA. All rights reserved. For any questions, comments, correspondence, or to evaluate dozens of other books in this collection, visit the website of the publishers, www.Krishna.com. Canto 7: " The Science of God" Seventh Canto Chapter One The Supreme Lord Is Equal to Everyone In this chapter, in response to a question by Maharaja Pariksit, Sukadeva Gosvami gives his conclusions concerning how the Supreme Personality of Godhead, although the Supersoul, friend and protector of everyone, killed the Daityas, the demons, for the sake of Indra, the King of heaven. In his statements, he totally refutes the arguments of people in general who accuse the Supreme Lord of partiality. Sukadeva Gosvami proves that because the body of the conditioned soul is infected by the three qualities of nature, dualities arise such as enmity and friendship, attachment and detachment. For the Supreme Personality of Godhead, however, there are no such dualities. Even eternal time cannot control the activities of the Lord. Eternal time is created by the Lord, and it acts under His control. The Supreme Personality of Godhead, therefore, is always transcendental to the influence of the modes of nature, maya, the Lord's external energy, which acts in creation and annihilation. Thus all the demons killed by the Supreme Lord attain salvation immediately. The second question raised by Pariksit Maharaja concerns how Sisupala, although inimical toward Krsna from his very childhood and always blaspheming Krsna, attained salvation in oneness when Krsna killed him. Sukadeva Gosvami explains that because of their offenses at the feet of devotees, two attendants of the Lord in Vaikuntha named Jaya and Vijaya became Hiranyakasipu and Hiranyaksa in Satya-yuga, Ravana and Kumbhakarna in the next yuga, Treta-yuga, and Sisupala and Dantavakra at the end of Dvapara-yuga. Because of their fruitive acts, Jaya and Vijaya agreed to become the Lord's enemies, and when killed in that mentality, they attained salvation in oneness. Thus even if one thinks of the Supreme Personality of Godhead in envy, he attains salvation. What then is to be said of devotees who always engage in the Lord's service with love and faith? TEXT 1 TEXT sri-rajovaca samah priyah suhrd brahman bhutanam bhagavan svayam indrasyarthe katham daityan avadhid visamo yatha SYNONYMS sri-raja uvaca--Maharaja Pariksit said; samah--equal; priyah--beloved; suhrt--friend; brahman--O brahmana (Sukadeva); bhutanam--toward all living entities; bhagavan--the Supreme Lord, Visnu; svayam--Himself; indrasya--of Indra; arthe--for the benefit; katham--how; daityan--the demons; avadhit--killed; visamah--partial; yatha--as if. TRANSLATION King Pariksit inquired: My dear brahmana, the Supreme Personality of Godhead, Visnu, being everyone's well-wisher, is equal and extremely dear to everyone. How, then, did He become partial like a common man for the sake of Indra and thus kill Indra's enemies? How can a person equal to everyone be partial to some and inimical toward others? PURPORT In Bhagavad-gita (9.29) the Lord says, samo 'ham sarva-bhutesu na me dvesyo 'sti na priyah: "I am equal to everyone. No one is dear to Me, nor is anyone My enemy." In the previous canto, however, it has been observed that the Lord sided with Indra by killing the demons on his account (hata-putra ditih sakra-parsni-grahena visnuna). Therefore, the Lord was clearly partial to Indra, although He is the Supersoul in everyone's heart. The soul is extremely dear to everyone, and similarly the Supersoul is also dear to everyone. Thus there cannot be any faulty action on the part of the Supersoul. The Lord is always kind to all living entities, irrespective of form and situation, yet He took the side of Indra just like an ordinary friend. This was the subject of Pariksit Maharaja's inquiry. As a devotee of Lord Krsna, he knew very well that Krsna cannot be partial to anyone, but when he saw that Krsna acted as the enemy of the demons, he was somewhat doubtful. Therefore he posed this question to Sukadeva Gosvami for a clear answer. A devotee cannot accept that Lord Visnu has material qualifications. Maharaja Pariksit knew perfectly well that Lord Visnu, being transcendental, has nothing to do with material qualities, but to confirm his conviction he wanted to hear from the authority Sukadeva Gosvami. Srila Visvanatha Cakravarti Thakura says, samasya katham vaisamyam: since the Lord is equally disposed toward everyone, how can He be partial? Priyasya katham asuresu prity-abhavah. The Lord, being the Supersoul, is extremely dear to everyone. Why, then, should the Lord display unsympathetic behavior toward the asuras? How is this impartial? Suhrdas ca katham tesv asauhardam. Since the Lord says that He is suhrdam sarva- bhutanam, the well-wisher of all living entities, how could He act with partiality by killing demons? These questions arose in the heart of Pariksit Maharaja, and therefore he inquired from Sukadeva Gosvami. TEXT 2 TEXT na hy asyarthah sura-ganaih saksan nihsreyasatmanah naivasurebhyo vidveso nodvegas cagunasya hi SYNONYMS na--not; hi--certainly; asya--His; arthah--benefit, interest; sura- ganaih--with the demigods; saksat--personally; nihsreyasa--of the highest bliss; atmanah--whose nature; na--not; eva--certainly; asurebhyah--for the demons; vidvesah--envy; na--not; udvegah--fear; ca--and; agunasya-- who possesses no material qualities; hi--certainly. TRANSLATION Lord Visnu Himself, the Supreme Personality of Godhead, is the reservoir of all pleasure. Therefore, what benefit would He derive from siding with the demigods? What interest would He fulfill in this way? Since the Lord is transcendental, why should He fear the asuras, and how could He be envious of them? PURPORT We should always remember the distinction between spiritual and material. That which is material is infected by material qualities, but these qualities cannot touch that which is spiritual, or transcendental. Krsna is absolute, whether He is in the material world or spiritual world. When we see partiality in Krsna, this vision is due to His external energy. Otherwise how could His enemies attain salvation after being killed by Him? Everyone who deals with the Supreme Personality of Godhead gradually acquires the qualities of the Lord. The more one advances in spiritual consciousness, the less he is affected by the duality of material qualities. The Supreme Lord, therefore, must certainly be freed from these qualities. His enmity and friendship are external features presented by the material energy. He is always transcendental. He is absolute, whether He kills or bestows His favor. Envy and friendship arise in one who is imperfect. We fear our enemies because in the material world we are always in need of help. The Lord, however, does not need anyone's help, for He is atmarama. The Lord says in Bhagavad-gita (9.26): patram puspam phalam toyam yo me bhaktya prayacchati tad aham bhakty-upahrtam asnami prayatatmanah "If a devotee offers Me with devotion a little leaf, a flower, fruit or water, I shall accept it." Why does the Lord say this? Is He dependent on the offering of the devotee? He is not actually dependent, but He likes to be dependent upon His devotee. This is His mercy. Similarly, He does not fear the asuras. Thus there is no question of partiality in the Supreme Personality of Godhead. TEXT 3 TEXT iti nah sumaha-bhaga narayana-gunan prati samsayah sumahan jatas tad bhavams chettum arhati SYNONYMS iti--thus; nah--our; su-maha-bhaga--O glorious one; narayana-gunan-- the qualities of Narayana; prati--toward; samsayah--doubt; su-mahan--very great; jatah--born; tat--that; bhavan--Your Lordship; chettum arhati-- please dispel. TRANSLATION O greatly fortunate and learned brahmana, whether Narayana is partial or impartial has become a subject of great doubt. Kindly dispel my doubt with positive evidence that Narayana is always neutral and equal to everyone. PURPORT Since Lord Narayana is absolute, His transcendental qualities are described as one. Thus His punishments and His offerings of favor are both of the same value. Essentially, His inimical actions are not displays of enmity toward His so-called enemies, but in the material field one thinks that Krsna is favorable to devotees and unfavorable to nondevotees. When Krsna finally instructs in Bhagavad-gita, sarva-dharman parityajya mam ekam saranam vraja, this is meant not only for Arjuna but for every living entity within this universe.
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  • Srila Prabhupada

    Srila Prabhupada

    About Srila Prabhupada His Divine Grace A. C. Bhaktivedanta Swami Prabhupada is the founder Acharya of ISKCON. He travelled to New York in 1965 at the age of 69, to spread the teachings of Lord Chaitanya. Srila Prabhupada visited Chennai in 1972 and 1975 and began the Chennai chapter of ISKCON. He specifically told his disciples to build a “gorgeous temple” in Chennai. His Divine Grace A. C. Bhaktivedanta Swami Prabhupada was born in 1896 in Calcutta, India. He first met his spiritual master, Srila Bhaktisiddhanta Sarasvati Gosvami, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent devotional scholar and the founder of sixty-four branches of Gaudiya Mathas (Vedic institutes), liked this educated young man and convinced him to dedicate his life to teaching Vedic knowledge in the Western world. Srila Prabhupada became his student, and eleven years later (1933) at Allahabad, he became his formally initiated disciple. At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati Thakura requested Srila Prabhupada to broadcast Vedic knowledge through the English language. In the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad-gita and in 1944, without assistance, started an English fortnightly magazine. Recognizing Srila Prabhupada’s philosophical learning and devotion, the Gaudiya Vaisnava Society honored him in 1947 with the title “Bhaktivedanta.” In 1950, at the age of fifty-four, Srila Prabhupada retired from married life, and four years later he adopted the vanaprastha (retired) order to devote more time to his studies and writing. Srila Prabhupada traveled to the holy city of Vrndavana, where he lived in very humble circumstances in the historic medieval temple of Radha- Damodara.
  • Summer/June 2014

    Summer/June 2014

    AMORDAD – SHEHREVER- MEHER 1383 AY (SHENSHAI) FEZANA JOURNAL FEZANA TABESTAN 1383 AY 3752 Z VOL. 28, No 2 SUMMER/JUNE 2014 ● SUMMER/JUNE 2014 Tir–Amordad–ShehreverJOUR 1383 AY (Fasli) • Behman–Spendarmad 1383 AY Fravardin 1384 (Shenshai) •N Spendarmad 1383 AY Fravardin–ArdibeheshtAL 1384 AY (Kadimi) Zoroastrians of Central Asia PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Copyright ©2014 Federation of Zoroastrian Associations of North America • • With 'Best Compfiments from rrhe Incorporated fJTustees of the Zoroastrian Charity :Funds of :J{ongl(pnffi Canton & Macao • • PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Vol 28 No 2 June / Summer 2014, Tabestan 1383 AY 3752 Z 92 Zoroastrianism and 90 The Death of Iranian Religions in Yazdegerd III at Merv Ancient Armenia 15 Was Central Asia the Ancient Home of 74 Letters from Sogdian the Aryan Nation & Zoroastrians at the Zoroastrian Religion ? Eastern Crosssroads 02 Editorials 42 Some Reflections on Furniture Of Sogdians And Zoroastrianism in Sogdiana Other Central Asians In 11 FEZANA AGM 2014 - Seattle and Bactria China 13 Zoroastrians of Central 49 Understanding Central 78 Kazakhstan Interfaith Asia Genesis of This Issue Asian Zoroastrianism Activities: Zoroastrian Through Sogdian Art Forms 22 Evidence from Archeology Participation and Art 55 Iranian Themes in the 80 Balkh: The Holy Land Afrasyab Paintings in the 31 Parthian Zoroastrians at Hall of Ambassadors 87 Is There A Zoroastrian Nisa Revival In Present Day 61 The Zoroastrain Bone Tajikistan? 34 "Zoroastrian Traces" In Boxes of Chorasmia and Two Ancient Sites In Sogdiana 98 Treasures of the Silk Road Bactria And Sogdiana: Takhti Sangin And Sarazm 66 Zoroastrian Funerary 102 Personal Profile Beliefs And Practices As Shown On The Tomb 104 Books and Arts Editor in Chief: Dolly Dastoor, editor(@)fezana.org AMORDAD SHEHREVER MEHER 1383 AY (SHENSHAI) FEZANA JOURNAL FEZANA Technical Assistant: Coomi Gazdar TABESTAN 1383 AY 3752 Z VOL.