Krsna: The Supreme Personality of Godhead PDF

Krsna... THE SUPREME PERSONALITY OF GODHEAD His Divine Grace A. C. Bhaktivedanta Swami Prabhupƒda Founder-“cƒrya of the International Society for Krishna Consciousness Krsna... THE SU...

Krsna... THE SUPREME PERSONALITY OF GODHEAD His Divine Grace A. C. Bhaktivedanta Swami Prabhupƒda Founder-“cƒrya of the International Society for Krishna Consciousness Krsna... THE SUPREME PERSONALITY OF GODHEAD  BOOKS BY HIS DIVINE GRACE A. C. B H A K T I V E D A N T A S WA M I P R A B H U P “ D A Bhagavad-gŒtƒ As It Is rŒmad-Bhƒgavatam rŒ Caitanya-caritƒm‚ta K‚‰†a, the Supreme Personality of Godhead Teachings of Lord Caitanya The Nectar of Devotion The Nectar of Instruction rŒ œ*opani‰ad Light of the Bhƒgavata Easy Journey to Other Planets Teachings of Lord Kapila, the Son of Devah.ti Teachings of Queen KuntŒ Message of Godhead The Science of Self-Realization The Perfection of Yoga Beyond Birth and Death On the Way to K‚‰†a Rƒja-vidyƒ: The King of Knowledge Elevation to K‚‰†a Consciousness K‚‰†a Consciousness: The Matchless Gift K‚‰†a Consciousness: The Topmost Yoga System Perfect Questions, Perfect Answers Life Comes from Life Geetƒr-gan (Bengali) The Nƒrada-bhakti-s.tra (completed by Satsvar.pa Dƒsa Goswami) The Mukunda-mƒlƒ-stotra (completed by Satsvar.pa Dƒsa Goswami) Buddhi-yoga (Bengali) Bhakti-ratna-boli (Bengali) Back to Godhead magazine (founder) BOOKS COMPILED FROM THE TEACHINGS OF HIS DIVINE GRACE A. C. BHAKTIVEDANTA SWAMI PRABHUP“DA AFTER HIS LIFETIME Search for Liberation A Second Chance The Journey of Self-Discovery Civilization and Transcendence The Laws of Nature Renunciation Through Wisdom The Quest for Enlightenment Dharma, The Way of Transcendence Beyond Illusion and Doubt The Hare K‚‰†a Challenge Krsna... THE SUPREME PERSONALITY OF GODHEAD A SUMMARY STUDY OF RœLA VY“SADEVA'S RœMAD -BH“GAVATAM, TENTH CANTO BY HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUP“DA FOUNDER-“C“RYA OF THE INTERNATIONAL S O CIETY FOR KRISHNA C ONS CIOUSNESS ILLUSTRATED BY DEVAKœ D“Sœ THE BHAKTIVEDANTA BOOK TRUST  Readers interested in the subject matter of this book are invited by the publisher to correspond with its secretary at any of the following addresses: The Bhaktivedanta Book Trust P.O. Box , Los Angeles, CA , USA Phone: +--- à Fax: +--- Email: [email protected] The Bhaktivedanta Book Trust Korsn¡s G rd,  Gr¢dinge, Sweden Phone: +-- à Fax: +-- Email: [email protected] The Bhaktivedanta Book Trust P.O. Box , Botany, NSW , Australia Phone: +-- à Phone: +-- Email: [email protected] The Bhaktivedanta Book Trust Hare Krishna Land, Juhu, Mumbai  , India Phone: +-- à Phone: +-- Email: [email protected] Website: www.krishna.com Copyright Ç  by The Bhaktivedanta Book Trust International, Inc. All rights reserved. Set in Minion. isbn 0-89213-352-x Printed in China.  To My Father, Gour Mohan De (–), a pure devotee of K‚‰†a, who raised me as a K‚‰†a conscious child from the beginning of my life. In my boyhood ages he instructed me how to play the m‚da…ga. He gave me Rƒdhƒ-K‚‰†a vigraha to worship, and he gave me Jagannƒtha-ratha to duly observe the festival as my childhood play. He was kind to me, and I imbibed from him the ideas later on solidified by my spiritual master, the eternal father.  From Apple Everybody is looking for K’™–A. Some don't realize that they are, but they are. K’™–A is GOD, the Source of all that exists, the Cause of all that is, was, or ever will be. As GOD is unlimited, HE has many Names. Allah-Buddha-Jehovah-Rƒma: All are K’™–A, all are ONE. God is not abstract; He has both the impersonal and the personal aspects to His per- sonality, which is SUPREME, ETERNAL, BLISSFUL, and full of KNOWLEDGE. As a single drop of water has the same qualities as an ocean of water, so has our conscious- ness the qualities of GOD'S consciousness... but through our identification and at- tachment with material energy (physical body, sense pleasures, material possessions, ego, etc.) our true TRANSCENDENTAL CONSCIOUSNESS has been polluted, and like a dirty mirror it is unable to reflect a pure image. With many lives our association with the TEMPORARY has grown. This imperma- nent body, a bag of bones and flesh, is mistaken for our true self, and we have accepted this temporary condition to be final. Through all ages, great SAINTS have remained as living proof that this nontem- porary, permanent state of GOD CONSCIOUSNESS can be revived in all living Souls. Each Soul is potentially divine. K‚‰†a says in Bhagavad-gŒtƒ: ÐSteady in the Self, being freed from all material con- tamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness." (, )  YOGA (a scientific method for GOD (SELF) realization) is the process by which we purify our consciousness, stop further pollution, and arrive at the state of Perfection, full KNOWLEDGE, full BLISS. If there's a God, I want to see Him. It's pointless to believe in something without proof, and K‚‰†a Consciousness and meditation are methods where you can actually obtain GOD perception. You can actually see God, and hear Him, play with Him. It might sound crazy, but He is actually there, actually with you. There are many yogic PathsÅRƒja, JŠƒna, Ha‡ha, Kriyƒ, Karma, BhaktiÅwhich are all acclaimed by the MASTERS of each method. SWAMI BHAKTIVEDANTA is, as his title says, a BHAKTI Yogi following the path of DEVOTION. By serving GOD through each thought, word, and DEED, and by chanting of HIS Holy Names, the devotee quickly develops God-consciousness. By chanting Hare K‚‰†a, Hare K‚‰†a K‚‰†a K‚‰†a, Hare Hare Hare Rƒma, Hare Rƒma Rƒma Rƒma, Hare Hare one inevitably arrives at K’™–A Consciousness. (The proof of the pudding is in the eating!) I request that you take advantage of this book, K’™–A, and enter into its under- standing. I also request that you make an appointment to meet your God now, through the self-liberating process of YOGA (UNION) and GIVE PEACE A CHANCE. Apple Corps Ltd 3 Savile Row London W1 Gerrard 2772/3993 Telex Apcore London  TABLE OF CONTENTS Preface  Introduction   The Advent of Lord K‚‰†a   Prayers by the Demigods for Lord K‚‰†a in the Womb   The Birth of Lord K‚‰†a   Ka„sa Begins His Persecutions   The Meeting of Nanda and Vasudeva   P.tanƒ Killed   The Salvation of T‚†ƒvarta   Vision of the Universal Form   Mother Ya*odƒ Binds Lord K‚‰†a   The Deliverance of Nalak.vara and Ma†igrŒva   Killing the Demons Vatsƒsura and Bakƒsura   The Killing of the Aghƒsura Demon   The Stealing of the Boys and Calves by Brahmƒ   Prayers Offered by Lord Brahmƒ to Lord K‚‰†a   The Killing of Dhenukƒsura   Subduing Kƒliya   Extinguishing the Forest Fire   Killing the Demon Pralambƒsura   Devouring the Forest Fire   Description of Autumn   The GopŒs Attracted by the Flute   Stealing the Garments of the Unmarried GopŒ Girls   Delivering the Wives of the Brƒhma†as Who Performed Sacrifices   Worshiping Govardhana Hill   Devastating Rainfall in V‚ndƒvana   Wonderful K‚‰†a   Prayers by Indra, the King of Heaven   Releasing Nanda Mahƒrƒja from the Clutches of Varu†a   The Rƒsa Dance: Introduction   K‚‰†a's Hiding from the GopŒs   Songs by the GopŒs   K‚‰†a Returns to the GopŒs   Description of the Rƒsa Dance   Vidyƒdhara Liberated and the Demon a…khac.ˆa Killed   The GopŒs' Feelings of Separation   Ka„sa Sends Akr.ra for K‚‰†a   Killing the Ke*Œ Demon and Vyomƒsura   Akr.ra's Arrival in V‚ndƒvana   Akr.ra's Return Journey and His Vision of Vi‰†uloka Within the Yamunƒ River   Prayers by Akr.ra   K‚‰†a Enters Mathurƒ   The Breaking of the Bow in the Sacrificial Arena   The Killing of the Elephant KuvalayƒpŒˆa   The Killing of Ka„sa   K‚‰†a Recovers the Son of His Teacher   Uddhava Visits V‚ndƒvana   Delivery of the Message of K‚‰†a to the GopŒs   K‚‰†a Pleases His Devotees   Ill-motivated Dh‚tarƒ‰‡ra   K‚‰†a Erects the Dvƒrakƒ Fort   The Deliverance of Mucukunda   K‚‰†a, the Ra†acora   K‚‰†a Kidnaps Rukmi†Œ   K‚‰†a Defeats All the Princes and Takes Rukmi†Œ Home to Dvƒrakƒ   Pradyumna Born to K‚‰†a and Rukmi†Œ   The Story of the Syamantaka Jewel   The Killing of Satrƒjit and atadhanvƒ   Five Queens Married by K‚‰†a   The Deliverance of the Demon Bhaumƒsura   Talks Between K‚‰†a and Rukmi†Œ   The Genealogy of the Family of K‚‰†a   The Meeting of ‘‰ƒ and Aniruddha   Lord K‚‰†a Fights with Bƒ†ƒsura   The Story of King N‚ga   Lord Balarƒma Visits V‚ndƒvana   The Deliverance of Pau†ˆraka and the King of Kƒ*Œ   The Deliverance of Dvivida Gorilla   The Marriage of Sƒmba   The Great Sage Nƒrada Visits the Different Homes of Lord K‚‰†a   Lord K‚‰†a's Daily Activities   Lord K‚‰†a in Indraprastha City   The Liberation of King Jarƒsandha   Lord K‚‰†a Returns to the City of Hastinƒpura   The Deliverance of i*upƒla   Why Duryodhana Felt Insulted at the End of the Rƒjas.ya Sacrifice   The Battle Between ƒlva and Members of the Yadu Dynasty   The Deliverance of ƒlva   The Killing of Dantavakra, Vid.ratha and Romahar‰a†a   The Liberation of Balvala, and Lord Balarƒma's Touring the Sacred Places   The Meeting of Lord K‚‰†a with Sudƒmƒ Brƒhma†a   The Brƒhma†a Sudƒmƒ Blessed by Lord K‚‰†a   Lord K‚‰†a and Balarƒma Meet the Inhabitants of V‚ndƒvana   DraupadŒ Meets the Queens of K‚‰†a   Sacrificial Ceremonies Performed by Vasudeva   Spiritual Instruction for Vasudeva, and the Return of the Six Dead Sons of DevakŒ by Lord K‚‰†a   The Kidnapping of Subhadrƒ, and Lord K‚‰†a's Visiting rutadeva and Bahulƒ*va   Prayers by the Personified Vedas   The Deliverance of Lord iva   The Superexcellent Power of K‚‰†a   Summary Description of Lord K‚‰†a's Pastimes  Appendixes A Note About This Edition  The Author  Glossary  Sanskrit Pronunciation Guide  Index   His Divine Grace A. C. Bhaktivedanta Swami Prabhupƒda Founder-“cƒrya of the International Society for Krishna Consciousness  Preface niv‚tta-tar‰air upagŒyamƒnƒd bhavau‰adhƒc chrotra-mano-'bhirƒmƒt ka uttama7loka-gu†ƒnuvƒdƒt pumƒn virajyeta vinƒ pa7u-ghnƒt (9rŒmad-Bhƒgavatam ..) In the Western countries, when someone sees the cover of a book like K‚‰†a, he imme- diately asks, ÐWho is K‚‰†a? Who is the girl with K‚‰†a?" etc. The immediate answer is that K‚‰†a is the Supreme Personality of Godhead. How is that? Because He conforms in exact detail to descriptions of the Supreme Being, the Godhead. In other words, K‚‰†a is the Godhead because He is all-attractive. Outside the principle of all-attraction, there is no meaning to the word ÐGodhead." How is it one can be all-attractive? First of all, if one is very wealthy, if he has great riches, he becomes at- tractive to the people in general. Similarly, if someone is very powerful, he also becomes attractive, and if someone is very famous, he also becomes attractive, and if someone is very beautiful or wise or unattached to all kinds of possessions, he also becomes attrac- tive. So from practical experience we can observe that one is attractive due to () wealth, () power, () fame, () beauty, () wisdom and () renunciation. One who is in possession of all six of these opulences at the same time, who possesses them to an unlimited degree, is understood to be the Supreme Personality of Godhead. These opulences of the Godhead are delineated by Parƒ*ara Muni, a great Vedic authority.  K’™–A, THE SUPREME PERSONALITY OF GODHEAD We have seen many rich persons, many powerful persons, many famous persons, many beautiful persons, many learned and scholarly persons, and persons in the re- nounced order of life unattached to material possessions. But we have never seen any one person who is unlimitedly and simultaneously wealthy, powerful, famous, beautiful, wise and unattached, like K‚‰†a, in the history of humanity. K‚‰†a, the Supreme Personality of Godhead, is a historical person who appeared on this earth , years ago. He stayed on this earth for  years and played exactly like a human being, but His activities were unparalleled. From the very moment of His appear- ance to the moment of His disappearance, every one of His activities is unparalleled in the history of the world, and therefore anyone who knows what we mean by God- head will accept K‚‰†a as the Supreme Personality of Godhead. No one is equal to the Godhead, and no one is greater than Him. That is the import of the familiar saying ÐGod is great." There are various classes of men in the world who speak of God in different ways, but according to the Vedic literatures and according to the great ƒcƒryas, the autho- rized persons versed in the knowledge of God in all ages, like ƒcƒryas a…kara, Rƒmƒnuja, Madhva, Vi‰†u SvƒmŒ, Lord Caitanya and all their followers by disciplic succession, all unanimously agree that K‚‰†a is the Supreme Personality of Godhead. As far as we, the followers of Vedic civilization, are concerned, we accept the Vedic his- tory of the whole universe, which consists of different planetary systems called Svargaloka, or the higher planetary system, Martyaloka, or the intermediary plan- etary system, and Pƒtƒlaloka, or the lower planetary system. The modern historians of this earth cannot supply historical evidences of events that occurred before , years ago, and the anthropologists say that , years ago Homo sapiens had not ap- peared on this planet because evolution had not reached that point. But the Vedic his- tories, the Purƒ†as and Mahƒbhƒrata, relate human histories which extend millions and billions of years into the past. For example, from these literatures we are given the histories of K‚‰†a's appearances and disappearances millions and billions of years ago. In the Fourth Chapter of the Bhagavad-gŒtƒ K‚‰†a tells Arjuna that both He and Arjuna had had many births before and that He (K‚‰†a) could remember all of them but Arjuna could not. This illustrates the difference between the knowledge of K‚‰†a and that of Arjuna. Arjuna might have been a very great warrior, a well-cultured member of the Kuru dynasty, but after all, he was an ordinary human being, whereas K‚‰†a, the Supreme Personality of God- head, is the possessor of unlimited knowledge. Because He possesses unlimited knowledge, K‚‰†a has a memory that is boundless. The knowledge K‚‰†a possesses is so perfect that He remembers all the incidents of His appearances some millions and billions of years in the past, but Arjuna's memory and knowledge are limited by time and space, for he is an ordinary human being. In xiv  PREFACE the Fourth Chapter K‚‰†a states that He can remember instructing the lessons of the Bhagavad-gŒtƒ some millions of years ago to the sun-god, Vivasvƒn. Nowadays it is the fashion of the atheistic class of men to try to become God by fol- lowing some mystic process. Generally the atheists claim to be God by dint of their imagination or their meditational prowess. K‚‰†a is not that kind of God. He does not become God by manufacturing some mystic process of meditation, nor does He be- come God by undergoing the severe austerities of the mystic yogic exercises. Properly speaking, He never becomes God because He is the Godhead in all circumstances. Within the prison of His maternal uncle Ka„sa, where His father and mother were confined, K‚‰†a appeared outside His mother's body as the four-handed Vi‰†u- Nƒrƒya†a. Then He turned Himself into a baby and told His father to carry Him to the house of Nanda Mahƒrƒja and his wife Ya*odƒ. When K‚‰†a was just a small baby the gigantic demoness P.tanƒ attempted to kill Him, but when He sucked her breast He pulled out her life. That is the difference between the real Godhead and a God manu- factured in the mystic factory. K‚‰†a had no chance to practice the mystic yoga process, yet He manifested Himself as the Supreme Personality of Godhead at every step, from infancy to childhood, from childhood to boyhood, and from boyhood to young man- hood. In this book, K‚‰†a, all of His activities as a human being are described. Al- though K‚‰†a plays like a human being, He always maintains His identity as the Supreme Personality of Godhead. Since K‚‰†a is all-attractive, one should know that all his desires should be focused on K‚‰†a. In the Bhagavad-gŒtƒ it is said that the individual person is the proprietor or master of his own body but that K‚‰†a, who is the Supersoul present in everyone's heart, is the supreme proprietor and supreme master of each and every individual body. As such, if we concentrate our loving propensities upon K‚‰†a only, then imme- diately universal love, unity and tranquillity will be automatically realized. When one waters the root of a tree, he automatically waters the branches, twigs, leaves and flowers; when one supplies food to the stomach through the mouth, he satisfies all the various parts of the body. The art of focusing one's attention on the Supreme and giving one's love to Him is called K‚‰†a consciousness. We have inaugurated the K‚‰†a consciousness movement so that everyone can satisfy his propensity for loving others simply by directing his love toward K‚‰†a. The whole world is very eager to satisfy the dormant propensity of love for others, but the various invented methods like socialism, communism, altru- ism, humanitarianism and nationalism, along with whatever else may be manufac- tured for the peace and prosperity of the world, are all useless and frustrating because of our gross ignorance of the art of loving K‚‰†a. Generally people think that by ad- vancing the cause of moral principles and religious rites they will be happy. Others may think that happiness can be achieved by economic development, and yet others xv  K’™–A, THE SUPREME PERSONALITY OF GODHEAD think that simply by sense gratification they will be happy. But the real fact is that people can be happy only by loving K‚‰†a. K‚‰†a can perfectly reciprocate one's loving propensities in different relationships called mellows, or rasas. Basically there are twelve loving relationships. One can love K‚‰†a as the supreme unknown, as the supreme master, the supreme friend, the su- preme child, the supreme lover. These are the five basic love rasas. One can also love K‚‰†a indirectly in seven different relationships, which are apparently different from the five primary relationships. All in all, however, if one simply reposes his dormant loving propensity in K‚‰†a, then his life becomes successful. This is not a fiction but is a fact that can be realized by practical application. One can directly perceive the effects that love for K‚‰†a has on his life. In the Ninth Chapter of the Bhagavad-gŒtƒ this science of K‚‰†a consciousness is called the king of all knowledge, the king of all confidential things, and the supreme science of transcendental realization. Yet we can directly experience the results of this science of K‚‰†a consciousness because it is very easy to practice and is very pleasur- able. Whatever percentage of K‚‰†a consciousness we can perform will become an eternal asset to our life, for it is imperishable in all circumstances. It has now been ac- tually proved that today's confused and frustrated younger generation in the Western countries can directly perceive the results of channeling the loving propensity toward K‚‰†a alone. It is said that although one executes severe austerities, penances and sacrifices in his life, if he fails to awaken his dormant love for K‚‰†a, then all his penances are to be considered useless. On the other hand, if one has awakened his dormant love for K‚‰†a, then what is the use in executing austerities and penances unnecessarily? The K‚‰†a consciousness movement is the unique gift of Lord Caitanya to the fallen souls of this age. It is a very simple method which has actually been carried out during the last four years in the Western countries, and there is no doubt that this movement can satisfy the dormant loving propensities of humanity. This book, K‚‰†a, is another presentation to help the K‚‰†a consciousness movement in the Western world. This transcendental literature is published with profuse illustrations. People love to read various kinds of fiction to spend their time and energy. Now this tendency can be di- rected to K‚‰†a. The result will be the imperishable satisfaction of the soul, both indi- vidually and collectively. It is said in the Bhagavad-gŒtƒ that even a little effort expended on the path of K‚‰†a consciousness can save one from the greatest danger. Hundreds of thousands of ex- amples can be cited of people who have escaped the greatest dangers of life due to a slight advancement in K‚‰†a consciousness. We therefore request everyone to take ad- vantage of this great transcendental literature. One will find that by reading one page after another, an immense treasure of knowledge in art, science, literature, philosophy xvi  PREFACE and religion will be revealed, and ultimately, by reading this one book, K‚‰†a, love of Godhead will fructify. My grateful acknowledgment is due to rŒmƒn George Harrison, now chanting Hare K‚‰†a, for his liberal contribution of , to meet the entire cost of printing this volume. May K‚‰†a bestow upon this nice boy further advancement in K‚‰†a consciousness. And at last my ever-willing blessings are bestowed upon rŒmƒn yƒmasundara dƒsa AdhikƒrŒ, rŒmƒn Brahmƒnanda dƒsa BrahmacƒrŒ, rŒmƒn HayagrŒva dƒsa AdhikƒrŒ, rŒmƒn Satsvar.pa dƒsa AdhikƒrŒ, rŒmatŒ Devah.ti-devŒ dƒsŒ, rŒmatŒ Jadurƒ†Œ-devŒ dƒsŒ, rŒmƒn MuralŒdhara dƒsa BrahmacƒrŒ, rŒmƒn Bhƒradvƒja dƒsa AdhikƒrŒ and rŒmƒn Pradyumna dƒsa AdhikƒrŒ, etc., for their hard labor in different ways to make this publication a great success. Hare K‚‰†a. A. C. Bhaktivedanta Swami Advent Day of 9rŒla Bhaktisiddhƒnta SarasvatŒ February th,  ISKCON Headquarters  Watseka Avenue Los Angeles, California xvii  Introduction k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! he k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! he k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! rak‰a mƒm k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! k‚‰†a! pƒhi mƒm rƒma! rƒghava! rƒma! rƒghava! rƒma! rƒghava! rak‰a mƒm k‚‰†a! keava! k‚‰†a! keava! k‚‰†a! keava! pƒhi mƒm Caitanya-caritƒm‚ta (Madhya .) While attempting to write this book, K‚‰†a, let me first offer my respectful obeisances unto my spiritual master, O„ Vi‰†upƒda  "rŒ "rŒmad Bhaktisiddhƒnta SarasvatŒ GosvƒmŒ Mahƒrƒja Prabhupƒda. Then let me offer my respectful obeisances to the ocean of mercy, Lord "rŒ K‚‰†a Caitanya Mahƒprabhu. He is the Supreme Personality of Godhead, K‚‰†a Himself, appearing in the role of a devotee just to distribute the highest principles of devotional service. Lord Caitanya began His preaching from the country known as Gauˆade3a (West Bengal). And as I belong to the Madhva-GauˆŒya- sampradƒya, I must therefore offer my respectful obeisances to the disciplic succession of that name. This Madhva-GauˆŒya-sampradƒya is also known as the Brahma- sampradƒya because the disciplic succession originally began from Brahmƒ. Brahmƒ instructed the sage Nƒrada, Nƒrada instructed Vyƒsadeva, and Vyƒsadeva instructed Madhva Muni, or Madhvƒcƒrya. "rŒ Mƒdhavendra PurŒ, the originator of the Madhva- GauˆŒya-sampradƒya, was a sannyƒsŒ (renunciant) who belonged to the Madhvƒcƒrya   K’™–A, THE SUPREME PERSONALITY OF GODHEAD disciplic succession. He had many renowned disciples, such as Nityƒnanda Prabhu, Advaita Prabhu and œ3vara PurŒ. œ3vara PurŒ happened to be the spiritual master of Lord Caitanya Mahƒprabhu. So let us offer our respectful obeisances to œ3vara PurŒ, Nityƒnanda Prabhu, "rŒ Advaita “cƒrya Prabhu, "rŒvƒsa Pa†ˆita and "rŒ Gadƒdhara Pa†ˆita. Next, let us offer our respectful obeisances to Svar:pa Dƒmodara, who acted as the private secretary to Lord Caitanya Mahƒprabhu; and let us offer our respectful obeisances to "rŒ Vƒsudeva Datta and the constant attendant of Lord Caitanya, "rŒ Govinda, and the constant friend of Lord Caitanya, Mukunda, and also to Murƒri Gupta. And let us offer our respectful obeisances to the six GosvƒmŒs of V‚ndƒvanaÅ "rŒ R:pa GosvƒmŒ, "rŒ Sanƒtana GosvƒmŒ, "rŒ Raghunƒtha Bha‡‡a GosvƒmŒ, "rŒ Gopƒla Bha‡‡a GosvƒmŒ, "rŒ JŒva GosvƒmŒ and "rŒ Raghunƒtha dƒsa GosvƒmŒ. K‚‰†a Himself has explained in the Bhagavad-gŒtƒ that He is the Supreme Personal- ity of Godhead and that whenever there are discrepancies in the regulative principles of man's religious life and a prominence of irreligious activities, He appears on this earthly planet. In other words, when Lord "rŒ K‚‰†a appeared, there was a necessity of minimizing the load of sinful activities accumulated on this planet, or in this universe. For affairs of the material creation, Lord Mahƒ-Vi‰†u, the plenary portion of K‚‰†a, is in charge. Thus, when the Lord descends, the incarnation emanates from Vi‰†u. Mahƒ-Vi‰†u is the original cause of material creation, and from Him Garbhodaka3ƒyŒ Vi‰†u expands, and then K‰Œrodaka3ƒyŒ Vi‰†u. Generally, all the incarnations appear- ing within this material universe are plenary expansions from K‰Œrodaka3ƒyŒ Vi‰†u. Therefore, the business of minimizing the overload of sinful activities on this earth does not belong to the Supreme Personality of Godhead, K‚‰†a Himself. But when K‚‰†a appears, all the Vi‰†u expansions join with Him. K‚‰†a's different expansionsÅnamely Nƒrƒya†a, the quadruple expansion of Vƒsudeva, Sa…kar‰a†a, Pradyumna and Aniruddha, as well as partial plenary expansions like Matsya, the incarnation of a fish, and the yuga-avatƒras (incarnations for the millennium) and the manvantara-avatƒras (incarnations who appear during the reigns of the Manus)Åall combine together and appear with the body of K‚‰†a, the Supreme Personality of Godhead. K‚‰†a is the complete whole, and thus all plenary expansions and incarnations always live with Him. Therefore when K‚‰†a appeared, Lord Vi‰†u was with Him. K‚‰†a actually appears in order to demonstrate His V‚ndƒvana pastimes and in this way attract the fortunate conditioned souls and invite them back home, back to Godhead. The killing of the demons in V‚ndƒvana was carried out only by the Vi‰†u portion of K‚‰†a. The Lord's abode is described in the Bhagavad-gŒtƒ, Eighth Chapter, twentieth verse, where it is stated that there is another, eternal nature, the spiritual sky, which is tran- scendental to this manifested and nonmanifested matter. The manifested world can be seen in the form of many stars and planetary systems, such as the sun and moon, but beyond this there is a nonmanifested portion, which is not approachable by anyone   INTRODUCTION in this body. And beyond that nonmanifested matter is the spiritual kingdom. That kingdom is described in the Bhagavad-gŒtƒ as supreme and eternal, never to be annihi- lated. This material nature is subjected to repeated creation and annihilation. But that part, the spiritual nature, remains as it is, eternally. The supreme abode of the Personality of Godhead, K‚‰†a, is also described in the Brahma-sa„hitƒ as the abode of cintƒma†i. That abode of Lord K‚‰†a, known as Goloka V‚ndƒvana, is full of palaces made of touchstone. There the trees are called desire trees, and the cows are called surabhi. The Lord is served there by hundreds and thousands of goddesses of fortune. His name is Govinda, the Primeval Lord, and He is the cause of all causes. There the Lord plays His flute, His eyes are like lotus petals, and the color of His body is like that of a beautiful cloud. On His head is a peacock feather. He is so attractive that He excels thousands of Cupids. Lord K‚‰†a gives only a little hint in the GŒtƒ of His personal abode, which is the supermost planet in the spiritual kingdom. But in $rŒmad-Bhƒgavatam K‚‰†a actually appears with all His parapher- nalia and demonstrates His activities in V‚ndƒvana, then at Mathurƒ, and then at Dvƒrakƒ. The subject matter of this book will gradually reveal all these activities. The family in which K‚‰†a appeared is called the Yadu dynasty. This Yadu dynasty belongs to the family descending from Soma, the god in the moon planet. There are two different k‰atriya families of the royal order, one descending from the king of the moon planet and the other descending from the king of the sun planet. When the Su- preme Personality of Godhead appears, He generally appears in a k‰atriya family be- cause He has to establish religious principles, or the life of righteousness. The k‰atriya family is the protector of the human race, according to the Vedic system. When the Supreme Personality of Godhead appeared as Lord Rƒmacandra, He appeared in the family descending from the sun-god, known as the Raghu-va„3a; and when He ap- peared as Lord K‚‰†a, He did so in the family known as the Yadu-va„3a. There is a long list of the kings of the Yadu-va„3a in the Ninth Canto, Twenty-fourth Chapter, of $rŒmad-Bhƒgavatam. All of them were great, powerful kings. K‚‰†a's father's name was Vasudeva, son of ":rasena, descending from the Yadu dynasty. Actually, the Su- preme Personality of Godhead does not belong to any dynasty of this material world, but the family in which the Supreme Personality of Godhead appears becomes famous, by His grace. For example, sandalwood is produced in the states of Malaya. Sandalwood has its own qualifications apart from Malaya, but because accidentally this wood is mainly produced in the states of Malaya, it is known as Malayan sandalwood. Similarly, K‚‰†a, the Supreme Personality of Godhead, belongs to everyone, but just as the sun rises from the east, although there are other directions from which it could rise, so by His own choice the Lord appears in a particular family, and that family becomes famous. As explained above, when K‚‰†a appears, all His plenary expansions appear with Him. K‚‰†a appeared along with Balarƒma (Baladeva), who is known as His elder   K’™–A, THE SUPREME PERSONALITY OF GODHEAD brother. Balarƒma is the origin of Sa…kar‰a†a, of the quadruple expansion. Balarƒma is also the plenary expansion of K‚‰†a. In this book, the attempt will be made to show how K‚‰†a appeared in the family of the Yadu dynasty and how He displayed His tran- scendental characteristics. This is very vividly described in $rŒmad-BhƒgavatamÅ specifically, the Tenth CantoÅand thus the basis of this book will be the Tenth Canto of $rŒmad-Bhƒgavatam. The pastimes of the Lord are generally heard and relished by liberated souls. Those who are conditioned souls are interested in reading stories of the material activities of some common man. Although similar narrations describing the transcendental ac- tivities of the Lord are found in $rŒmad-Bhƒgavatam and other Purƒ†as, the condi- tioned souls still prefer to study ordinary narrations. They are not so interested in studying the narrations of the pastimes of the Lord, K‚‰†a. And yet the descriptions of the pastimes of Lord K‚‰†a are so attractive that they are relishable for all classes of men. There are three classes of men in this world. One class consists of liberated souls, another consists of those who are trying to be liberated, and the third consists of ma- terialistic men. Whether one is liberated or is trying to be liberated, or is even grossly materialistic, the pastimes of Lord K‚‰†a are worth studying. Liberated souls have no interest in materialistic activities. The impersonalist theory that after liberation one becomes inactive and need not hear anything does not prove that a liberated person is actually inactive. A living soul cannot be inactive. He is ac- tive either in the conditioned state or in the liberated state. A diseased person, for ex- ample, is also active, but his activities are all painful. The same person, when freed from the diseased condition, is still active, but in the healthy condition the activities are full of pleasure. Similarly, the impersonalists only seek to get free from the dis- eased, conditioned activities, but they have no information of activities in the healthy condition. Those who are actually liberated and in full knowledge take to hearing the activities of K‚‰†a; such engagement is pure spiritual activity. It is essential for persons who are actually liberated to hear about the pastimes of K‚‰†a. That is the supreme relishable subject matter for one in the liberated state. Also, if persons who are trying to be liberated hear such narrations as the Bhagavad-gŒtƒ and $rŒmad-Bhƒgavatam, then their path of liberation becomes very clear. The Bhagavad- gŒtƒ is the preliminary study of $rŒmad-Bhƒgavatam. By studying the GŒtƒ, one be- comes fully conscious of the position of Lord K‚‰†a; and when he is situated at the lotus feet of K‚‰†a, he understands the narrations of K‚‰†a as described in $rŒmad- Bhƒgavatam. Lord Caitanya has therefore advised His followers that their business is to propagate k‚‰†a-kathƒ. K‚‰†a-kathƒ means narrations about K‚‰†a. There are two k‚‰†a-kathƒs: narrations spoken by K‚‰†a and narrations spoken about K‚‰†a. The Bhagavad-gŒtƒ is the narra- tion or the philosophy on the science of God, spoken by K‚‰†a Himself. $rŒmad-   INTRODUCTION Bhƒgavatam is the narration about the activities and transcendental pastimes of K‚‰†a. Both are k‚‰†a-kathƒ. It is the order of Lord Caitanya that k‚‰†a-kathƒ should be spread all over the world, because if the conditioned souls, suffering under the pangs of material existence, take to k‚‰†a-kathƒ, then their path of liberation will be open and clear. The purpose of presenting this book is primarily to induce people to understand K‚‰†a or k‚‰†a-kathƒ, because thereby they can become freed from material bondage. This k‚‰†a-kathƒ will also be very much appealing to the most materialistic persons because K‚‰†a's pastimes with the gopŒs (cowherd girls) are exactly like the loving af- fairs between young girls and boys within this material world. Actually, the sex feeling found in human society is not unnatural because this same sex feeling is there in the original Personality of Godhead. The pleasure potency is called "rŒmatŒ Rƒdhƒrƒ†Œ. The attraction of loving affairs on the basis of sex feeling is the original feature of the Supreme Personality of Godhead, and we, the conditioned souls, being part and parcel of the Supreme, have such feelings also, but they are experienced within a perverted, minute condition. Therefore, when those who are after sex life in this material world hear about K‚‰†a's pastimes with the gopŒs, they will relish transcendental pleasure, although it appears to be materialistic. The advantage will be that they will gradually be elevated to the spiritual platform. In the Bhƒgavatam it is stated that if one hears the pastimes of Lord K‚‰†a with the gopŒs, from authorities with submission, then he will be promoted to the platform of transcendental loving service to the Lord, and the ma- terial disease of lust within his heart will be completely vanquished. In other words, such hearing will counteract material sex life. This book, K‚‰†a, which is filled with k‚‰†a-kathƒ, will thus appeal equally to the liberated souls and to persons who are trying to be liberated, as well as to the gross, conditioned materialist. According to the statement of Mahƒrƒja ParŒk‰it, who heard about K‚‰†a from "ukadeva GosvƒmŒ, k‚‰†a-kathƒ is equally applicable to every hu- man being, whatever condition of life he is in. Surely everyone will appreciate it to the highest magnitude. But Mahƒrƒja ParŒk‰it also warned that persons who are simply engaged in killing animals and in killing themselves may not be very much attracted to k‚‰†a-kathƒ. In other words, ordinary persons who are following the regulative moral principles of scriptures, no matter in what condition they are found, will cer- tainly be attracted, but not persons who are killing themselves. The exact word used in $rŒmad-Bhƒgavatam is pau-ghna, which means killing animals or killing oneself. Per- sons who are not self-realized and who are not interested in spiritual realization are killing themselves; they are committing suicide. Because this human form of life is especially meant for self-realization, by neglecting this important part of his activities one simply wastes his time like the animals. So he is pau-ghna. The other meaning of the word refers to those who are actually killing animals. This means persons who are animal-eaters (even dog-eaters), for they are all engaged in killing animals in so many   K’™–A, THE SUPREME PERSONALITY OF GODHEAD ways, such as hunting and opening slaughterhouses. Such persons cannot be interested in k‚‰†a-kathƒ. King ParŒk‰it was especially interested in hearing k‚‰†a-kathƒ because he knew that his forefathers, particularly his grandfather, Arjuna, were victorious in the great Battle of Kuruk‰etra only because of K‚‰†a. We may also take this material world as a Battle- field of Kuruk‰etra. Everyone is struggling hard for existence on this battlefield, and at every step there is danger. According to Mahƒrƒja ParŒk‰it, the Battlefield of Kuru- k‰etra was just like a vast ocean full of dangerous animals. His grandfather Arjuna had to fight with such great heroes as BhŒ‰ma, Dro†a, Kar†a and many others who were not ordinary fighters. Such warriors have been compared to the timi…gila fish in the ocean. The timi…gila fish can very easily swallow up big whales. The great fighters on the Battlefield of Kuruk‰etra could swallow many, many Arjunas very easily, but sim- ply due to K‚‰†a's mercy, Arjuna was able to kill all of them. Just as one can cross with no exertion over the little bit of water contained in the hoofprint of a calf, so Arjuna, by the grace of K‚‰†a, was able to very easily jump over the ocean of the Battle of Kuruk‰etra. Mahƒrƒja ParŒk‰it very much appreciated K‚‰†a's activities for many other reasons. Not only was his grandfather saved by K‚‰†a, but he himself also was saved by K‚‰†a. By the end of the Battle of Kuruk‰etra, all the members of the Kuru dynasty, both the sons and grandsons on the side of Dh‚tarƒ‰‡ra and those on the side of the Pƒ†ˆavas, had died in the fighting. Except for the five Pƒ†ˆava brothers, everyone died on the Battlefield of Kuruk‰etra. Mahƒrƒja ParŒk‰it was at that time within the womb of his mother. His father, Abhimanyu, the son of Arjuna, also died on the Battlefield of Kuruk‰etra, and so Mahƒrƒja ParŒk‰it was a posthumous child. When he was in the womb of his mother, a brahmƒstra weapon was released by A3vatthƒmƒ to kill the child. When ParŒk‰it Mahƒrƒja's mother, Uttarƒ, approached K‚‰†a, K‚‰†a, seeing the danger of abortion, entered her womb as the Supersoul and saved Mahƒrƒja ParŒk‰it. Mahƒrƒja ParŒk‰it's other name is Vi‰†urƒta because he was saved by Lord Vi‰†u Himself while still within the womb. Thus everyone, in any condition of life, should be interested in hearing about K‚‰†a and His activities because He is the Supreme Absolute Truth, the Personality of God- head. He is all-pervading: inside He is living within everyone's heart, and outside He is living as His universal form. And yet, as described in the Bhagavad-gŒtƒ, He appears as He is in the human society just to invite everyone to His transcendental abode, back home, back to Godhead. Everyone should be interested in knowing about K‚‰†a, and this book is presented with this purpose: that people may know about K‚‰†a and be perfectly benefited in this human form of life. In the Ninth Canto of $rŒmad-Bhƒgavatam, "rŒ Baladeva is described as the son of Rohi†Œ, a wife of Vasudeva. Vasudeva, the father of K‚‰†a, had sixteen wives, and one   INTRODUCTION of them was Rohi†Œ, the mother of Baladeva. But Baladeva is also described as the son of DevakŒ, so how could He be the son of both DevakŒ and Rohi†Œ? This was one of the questions put by Mahƒrƒja ParŒk‰it to "ukadeva GosvƒmŒ, and it will be answered in due course. Mahƒrƒja ParŒk‰it also asked "ukadeva GosvƒmŒ why "rŒ K‚‰†a, just after His appearance as the son of Vasudeva, was immediately carried to the house of Nanda Mahƒrƒja in V‚ndƒvana, Gokula. He also wanted to know what the activities of Lord K‚‰†a were while He was in V‚ndƒvana and while He was in Mathurƒ. Besides that, he was especially inquisitive to know why K‚‰†a killed His maternal uncle, Ka„sa. Ka„sa, being the brother of His mother, was a very intimate superior to K‚‰†a, so how was it that He killed Ka„sa? Also, Mahƒrƒja ParŒk‰it asked how many years Lord K‚‰†a remained in human society, how many years He reigned over the kingdom of Dvƒrakƒ, and how many wives He accepted there. A k‰atriya king is generally accustomed to accept more than one wife; therefore Mahƒrƒja ParŒk‰it also inquired about His number of wives. The subject matter of this book is "ukadeva GosvƒmŒ's answering of these and other questions asked by Mahƒrƒja ParŒk‰it. The position of Mahƒrƒja ParŒk‰it and "ukadeva GosvƒmŒ is unique. Mahƒrƒja ParŒk‰it is the right person to hear about the transcendental pastimes of K‚‰†a, and "ukadeva GosvƒmŒ is the right person to describe them. If such a fortunate combina- tion is made possible, then k‚‰†a-kathƒ immediately becomes revealed, and people may benefit to the highest possible degree from such a conversation. This narration was presented by "ukadeva GosvƒmŒ when Mahƒrƒja ParŒk‰it was prepared to give up his body, fasting on the bank of the Ganges. In order to assure "ukadeva GosvƒmŒ that by hearing k‚‰†a-kathƒ he would not feel tired, Mahƒrƒja ParŒk‰it expressed himself very frankly: ÐHunger and thirst may give trouble to ordi- nary persons or to me, but the topics of K‚‰†a are so nice that one can continue to hear them without feeling tired because such hearing situates one in the transcendental position." It is understood that one must be very fortunate to hear k‚‰†a-kathƒ as seri- ously as Mahƒrƒja ParŒk‰it did. He was especially intent on the subject matter because he was expecting death at any moment. Every one of us should be conscious of death at every moment. This life is not at all assured; at any time one can die. It does not matter whether one is a young man or an old man. So before death takes place, we must be fully K‚‰†a conscious. At the point of his death, King ParŒk‰it was hearing $rŒmad-Bhƒgavatam from "ukadeva GosvƒmŒ. When King ParŒk‰it expressed his untiring desire to hear about K‚‰†a, "ukadeva GosvƒmŒ was very pleased. "ukadeva was the greatest of all Bhƒgavata reciters, and thus he began to speak about K‚‰†a's pastimes, which destroy all inaus- piciousness in this Age of Kali. "ukadeva GosvƒmŒ thanked the King for his eagerness to hear about K‚‰†a, and he encouraged him by saying, ÐMy dear King, your intelli- gence is very keen because you are so eager to hear about the pastimes of K‚‰†a." He   K’™–A, THE SUPREME PERSONALITY OF GODHEAD informed Mahƒrƒja ParŒk‰it that hearing and chanting the pastimes of K‚‰†a are so auspicious that the processes purify the three varieties of men involved: he who recites the transcendental topics of K‚‰†a, he who hears such topics, and he who inquires about Him. These pastimes are just like the Ganges water, which flows from the toe of Lord Vi‰†u: they purify the three worlds, the upper, middle and lower planetary systems.   CHAPTER 1 The Advent of Lord K‚‰†a O NCE THE WORLD WAS OVERBURDENED by the unnecessary defense force of different kings, who were actually demons but were posing themselves as the royal order. At that time, the whole world became perturbed, and the predominating deity of this earth, known as Bh/mi, went to see Lord Brahmƒ to tell of her calamities due to the demoniac kings. Bh/mi assumed the shape of a cow and pre- sented herself before Lord Brahmƒ with tears in her eyes. She was bereaved and was weeping just to invoke the lord's compassion. She related the calamitous position of the earth, and after hearing this, Lord Brahmƒ became much aggrieved, and he at once started for the ocean of milk, where Lord Vi‰†u resides. Lord Brahmƒ was accompa- nied by all the demigods, headed by Lord 4iva, and Bh/mi also followed. Arriving on the shore of the milk ocean, Lord Brahmƒ began to pacify Lord Vi‰†u, who had formerly saved the earthly planet by assuming the transcendental form of a boar. In the Vedic mantras, there is a particular type of prayer called Puru‰a-s kta. Gener- ally, the demigods offer their obeisances unto Vi‰†u, the Supreme Personality of God- head, by chanting the Puru‰a-s kta. It is understood herein that the predominating deity of every planet can see the supreme lord of this universe, Brahmƒ, whenever there is some disturbance on his planet. And Brahmƒ can approach the Supreme Lord   K’™–A, THE SUPREME PERSONALITY OF GODHEAD Vi‰†u, not by seeing Him directly but by standing on the shore of the ocean of milk. There is a planet within this universe called 4vetadvŒpa, and on that planet there is an ocean of milk. It is understood from various Vedic literatures that just as there is the ocean of salt water on this planet, there are various kinds of oceans on other planets. Somewhere there is an ocean of milk, somewhere there is an ocean of oil, and some- where there are oceans of liquor and of many other types of liquids. The Puru‰a-s kta is the standard prayer which the demigods recite to appease the Supreme Personality of Godhead, K‰Œrodaka9ƒyŒ Vi‰†u. Because He is lying on the ocean of milk, He is called K‰Œrodaka9ƒyŒ Vi‰†u. He is the form of the Supreme Personality of Godhead through whom all the incarnations within this universe appear. After all the demigods offered the Puru‰a-s kta prayer to the Supreme Personality of Godhead, they apparently heard no response. Then Lord Brahmƒ personally sat in meditation, and there was a message-transmission from Lord Vi‰†u to Brahmƒ. Brahmƒ then broadcast the message to the demigods. That is the system of receiving Vedic knowledge. The Vedic knowledge is received first by Brahmƒ from the Supreme Personality of Godhead, through the medium of the heart. As stated in the beginning of rŒmad-Bhƒgavatam, tene brahma h‚dƒ ya ƒdi-kavaye: the transcendental knowledge of the Vedas was transmitted to Lord Brahmƒ through the heart. Here also, in the same way, only Brahmƒ could understand the message transmitted by Lord Vi‰†u, and he broadcast it to the demigods for their immediate action. The message was this: The Supreme Personality of Godhead would appear on the earth very soon along with His supreme powerful potencies, and as long as He remained on the earth planet to execute His mission of annihilating the demons and establishing the devotees, the demigods should also remain there to assist Him. They should all immediately take birth in the family of the Yadu dynasty, wherein the Lord would also appear in due course of time. The Supreme Personality of Godhead Himself, K‚‰†a, would personally appear as the son of Vasudeva. Before His appearance, all the demigods, along with their wives, should appear in different pious families in the world just to assist the Lord in execut- ing His mission. The exact word used here is tat-priyƒrtham, which means the demi- gods should appear on the earth in order to please the Lord. In other words, any living entity who lives only to satisfy the Lord is a demigod. The demigods were further in- formed that Ananta, the plenary portion of Lord K‚‰†a who is maintaining the uni- versal planets by extending His millions of hoods, would also appear on earth before Lord K‚‰†a's appearance. They were also informed that the external potency of Vi‰†u (Mƒyƒ), with whom all the conditioned souls are enamored, would also appear by the order of the Supreme Lord, just to execute His purpose. After instructing and pacifying all the demigods, as well as Bh/mi, with sweet words, Lord Brahmƒ, the father of all prajƒpatis, or progenitors of universal population, departed for his own abode, the highest material planet, called Brahmaloka.   THE ADVENT OF LORD K’™–A The leader of the Yadu dynasty, King 4/rasena, was ruling over the country known as Mƒthura, wherein lies the city of Mathurƒ, as well as the district known as 4/rasena, which was named after him. On account of the rule of King 4/rasena, Mathurƒ be- came the capital city of all the kings of the Yadus. Mathurƒ was also made the capital of the kings of the Yadu dynasty because the Yadus were a very pious family and knew that Mathurƒ is the place where Lord 4rŒ K‚‰†a lives eternally, just as He also lives in Dvƒrakƒ. Once upon a time, Vasudeva, the son of 4/rasena, just after marrying DevakŒ, was going home on his chariot with his newly wedded wife. The father of DevakŒ, known as Devaka, had contributed a sufficient dowry because he was very affectionate toward his daughter. He had contributed hundreds of chariots completely decorated with gold equipment. At that time, Ka„sa, the son of Ugrasena, in order to please his sister, DevakŒ, had voluntarily taken the reins of the horses of Vasudeva's chariot and was driving. According to the custom of the Vedic civilization, when a girl is married, the brother takes the sister and brother-in-law to their home. Because the newly mar- ried girl may feel too much separation from her father's family, the brother goes with her until she reaches her father-in-law's house. The full dowry contributed by Devaka was as follows:  elephants fully decorated with golden garlands, , decorated horses and , chariots. He also arranged for  beautiful girls to follow his daughter. The k‰atriya system of marriage, still current in India, dictates that when a k‰atriya is married, a few dozen of the bride's young girl- friends (in addition to the bride) go to the house of the king. The followers of the queen are called maidservants, but actually they act as friends of the queen. This practice is prevalent from time immemorial, traceable at least to the time before the advent of Lord K‚‰†a , years ago. So Vasudeva brought home another  beautiful girls along with his wife DevakŒ. While the bride and bridegroom were passing along on the chariot, there were dif- ferent kinds of musical instruments playing to indicate the auspicious moment. There were conchshells, bugles, drums and kettledrums; combined together, they were vi- brating a nice concert. The procession was passing very pleasingly, and Ka„sa was driving the chariot, when suddenly there was a miraculous sound vibrated from the sky which especially announced to Ka„sa: ÐKa„sa, you are such a fool! You are driv- ing the chariot of your sister and your brother-in-law, but you do not know that the eighth child of this sister will kill you." Ka„sa was the son of Ugrasena, of the Bhoja dynasty. It is said that Ka„sa was the most demoniac of all the Bhoja dynasty kings. Immediately after hearing the proph- ecy from the sky, he caught hold of DevakŒ's hair and was just about to kill her with his sword. Vasudeva was astonished at Ka„sa's behavior, and in order to pacify the cruel, shameless brother-in-law, he began to speak as follows, with great reason and   K’™–A, THE SUPREME PERSONALITY OF GODHEAD evidence. He said, ÐMy dear brother-in-law Ka„sa, you are the most famous king of the Bhoja dynasty, and people know that you are the greatest warrior and a valiant king. How is it that you are so infuriated that you are prepared to kill a woman who is your own sister at this auspicious time of her marriage? Why should you be so much afraid of death? Death is already born along with your birth. From the very day you took your birth, you began to die. Suppose you are twenty-five years old; that means you have already died twenty-five years. Every moment, every second, you are dying. Why then should you be so much afraid of death? Final death is inevitable. You may die either today or in a hundred years; you cannot avoid death. Why should you be so much afraid? Actually, death means annihilation of the present body. As soon as the present body stops functioning and mixes with the five elements of material nature, the living entity within the body accepts another body, according to his present ac- tions and reactions. It is just like when a man walks on the street: he puts forward his foot, and when he is confident that his foot is situated on sound ground, he lifts the other foot. In this way, one after another, the bodies change and the soul transmigrates. See how the plantworms change from one twig to another so carefully! Similarly, the living entity changes his body as soon as the higher authorities decide on his next body. As long as a living entity is conditioned within this material world, he must take material bodies one after another. His next particular body is offered by the laws of nature, according to the actions and reactions of this life. ÐThis body is exactly like one of the bodies which we always see in dreams. During our dream of sleep, we create so many bodies according to mental creation. We have seen gold, and we have also seen a mountain, so in a dream we can see a golden moun- tain by combining the two ideas. Sometimes in dreams we see that we have a body which is flying in the sky, and at that time we completely forget our present body. Similarly, these bodies are changing. When you have one body, you forget the past body. During a dream, we may make contact with so many new kinds of bodies, but when we are awake we forget them all. And actually these material bodies are the creations of our mental activities. But at the present moment we do not recollect our past bodies. ÐThe nature of the mind is flickering. Sometimes it accepts something, and imme- diately it rejects the same thing. Accepting and rejecting is the process of the mind in contact with the five objects of sense gratificationÅform, taste, smell, sound and touch. In its speculative way, the mind comes in touch with the objects of sense grati- fication, and when the living entity desires a particular type of body, he gets it. There- fore, the body is an offering by the laws of material nature. The living entity accepts a body and comes out again into the material world to enjoy or suffer according to the construction of the body. Unless we have a particular type of body, we cannot enjoy or suffer according to our mental proclivities inherited from the previous life. The   K’™–A, THE SUPREME PERSONALITY OF GODHEAD particular type of body is actually offered to us according to our mental condition at the time of death. ÐThe luminous planets like the sun, moon or stars reflect themselves in different types of reservoirs, like water, oil or ghee. The reflection moves according to the move- ment of the reservoir. The reflection of the moon is on the water, and the moving water makes the moon also appear to be moving, but actually the moon is not moving. Similarly, by mental concoction the living entity attains different kinds of bodies, although actually he has no connection with such bodies. But on account of illusion, being enchanted by the influence of mƒyƒ, the living entity thinks that he belongs to a particular type of body. That is the way of conditioned life. Suppose a living entity is now in a human form of body. He thinks that he belongs to the human community, or a particular country or particular place. He identifies himself in that way and unnec- essarily prepares for another body, which is not required by him. Such desires and mental concoctions are the cause of different types of bodies. The covering influence of material nature is so strong that the living entity is satisfied in whatever body he gets, and he identifies with that body with great pleasure. Therefore, I beg to request you not to be overwhelmed by the dictation of your mind and body." Vasudeva thus requested Ka„sa not to be envious of his newly married sister. One should not be envious of anyone, because envy is the cause of fear both in this world and in the next, when one is before Yamarƒja (the lord of punishment after death). Vasudeva appealed to Ka„sa on behalf of DevakŒ, stating that she was his younger sister. He also appealed at an auspicious moment, at the time of marriage. A younger sister or brother is supposed to be protected as one's child. ÐThe position is overall so delicate," Vasudeva reasoned, Ðthat if you kill her, it will go against your high reputation." In this way Vasudeva tried to pacify Ka„sa by good instruction as well as by philo- sophical discrimination, but Ka„sa was not to be pacified because his association was demoniac. Because of his demoniac association, he was a demon, although born in a very high royal family. A demon never cares for any good instruction. He is just like a determined thief: one can give him moral instruction, but it will not be effective. Similarly, those who are demoniac or atheistic by nature can hardly assimilate any good instruction, however authorized it may be. That is the difference between demi- gods and demons. Those who can accept good instruction and try to live their lives in that way are called demigods, and those who are unable to take such good instruction are called demons. Failing in his attempt to pacify Ka„sa, Vasudeva wondered how he would protect his wife, DevakŒ. When there is imminent danger, an intelligent person should try to avoid the dangerous position as far as possible. But if, in spite of endeavoring by all intelligence, one fails to avoid the dangerous position, there is no fault on his part. One should try his best to execute his duties, but if the attempt fails, he is not at fault.   THE ADVENT OF LORD K’™–A Vasudeva thought of his wife as follows: ÐFor the present let me save the life of DevakŒ; then later on, if there are children, I shall see how to save them." He further thought, ÐIf in the future I get a child who can kill Ka„saÅjust as Ka„sa is think- ingÅthen both DevakŒ and the child will be saved because the law of providence is inconceivable. But now, some way or other, let me save the life of DevakŒ." There is no certainty how a living entity contacts a certain type of body, just as there is no certainty how a blazing fire comes in contact with a certain type of wood in the forest. When there is a forest fire, it is experienced that the blazing fire sometimes leaps over one tree and catches another by the influence of the wind. Similarly, a living entity may be very careful in the matter of executing his duties, but it is still very dif- ficult for him to know what type of body he is going to get in the next life. Mahƒrƒja Bharata was very faithfully executing the duties of self-realization, but by chance he developed temporary affection for a deer, and in his next life he had to accept the body of a deer. Vasudeva, after deliberating on how to save his wife, began to speak to Ka„sa with great respect, although Ka„sa was the most sinful man. Sometimes it happens that a most virtuous person like Vasudeva has to flatter a person like Ka„sa, a most vicious person. That is the way of all diplomatic transactions. Although Vasudeva was deeply aggrieved, he smiled outwardly. He addressed the shameless Ka„sa in that way be- cause he was so atrocious. Vasudeva said to Ka„sa, ÐMy dear brother-in-law, please consider that you have no danger from your sister. You are awaiting some danger be- cause you have heard a prophetic voice in the sky. But the danger is to come from the sons of your sister, who are not present now. And who knows? There may or may not be sons in the future. Considering all this, you are safe for the present. Nor is there cause of fear from your sister. If there are any sons born of her, I promise that I shall present all of them to you for necessary action." Ka„sa knew the value of Vasudeva's word of honor, and he was convinced by his argument. For the time being, he desisted from the heinous killing of his sister. Thus Vasudeva was pleased and praised the decision of Ka„sa. In this way, he returned to his home. Each year thereafter, in due course of time, DevakŒ gave birth to a child. Thus she gave birth to eight male children, as well as one daughter. When the first son was born, Vasudeva kept his word of honor and immediately brought the child before Ka„sa. It is said that Vasudeva was very much elevated and famous for his word of honor, and he wanted to maintain this fame. Although it was very painful for Vasudeva to hand over the newly born child, Ka„sa was very glad to receive him. But he became a little compassionate with the behavior of Vasudeva. This event is very exemplary. For a great soul like Vasudeva, there is nothing considered to be painful in the course of dis- charging one's duty. A learned person like Vasudeva carries out his duties without   K’™–A, THE SUPREME PERSONALITY OF GODHEAD hesitation. On the other hand, a demon like Ka„sa never hesitates in committing any abominable action. It is said, therefore, that a saintly person can tolerate all kinds of miserable conditions of life, a learned man can discharge his duties without awaiting favorable circumstances, a heinous person like Ka„sa can act in any sinful way, and a devotee can sacrifice everything to satisfy the Supreme Personality of Godhead. Ka„sa became satisfied by the action of Vasudeva. He was surprised to see Vasudeva keeping his promise, and being compassionate upon him and pleased, he began to speak as follows: ÐMy dear Vasudeva, you need not present this child to me. I am not in danger from this child. I have heard that the eighth child born of you and DevakŒ will kill me. Why should I accept this child unnecessarily? You can take him back." When Vasudeva was returning home with his firstborn child, although he was pleased by the behavior of Ka„sa, he could not believe in him because he knew that Ka„sa was uncontrolled. An atheistic person cannot be firm in his word of honor. One who cannot control the senses cannot be steady in his determination. The great politician Cƒ†akya Pa†ˆita said, ÐNever put your trust in a diplomat or a woman." Those who are addicted to unrestricted sense gratification can never be truthful, nor can they be trusted with any faith. At that time the great sage Nƒrada came to Ka„sa. He was informed of Ka„sa's becoming compassionate to Vasudeva and returning his firstborn child. Nƒrada was very eager to accelerate the descent of Lord K‚‰†a as soon as possible. He therefore in- formed Ka„sa that in V‚ndƒvana personalities like Nanda Mahƒrƒja and all the other cowherd men and their wives, and on the other side Vasudeva, his father 4/rasena and all his relatives born in the family of V‚‰†i of the Yadu dynasty, along with all their friends and well-wishers, were actually demigods. Nƒrada warned Ka„sa to be careful of them, since Ka„sa and his friends and advisors were all demons. Demons are always afraid of demigods. After being thus informed by Nƒrada about the appearance of the demigods in different families, Ka„sa at once became very much alarmed. He under- stood that since the demigods had already appeared, Lord Vi‰†u must be coming soon. He at once arrested both his brother-in-law Vasudeva and DevakŒ and put them behind prison bars. Within the prison, shackled in iron chains, Vasudeva and DevakŒ gave birth to a male child year after year, and Ka„sa, thinking each of the babies to be the incarna- tion of Vi‰†u, killed them one after another. He was particularly afraid of the eighth child, but after the visit of Nƒrada, he came to the conclusion that any child might be K‚‰†a. Therefore it was better to kill all the babies who took birth from DevakŒ and Vasudeva. This action of Ka„sa is not very difficult to understand. There are many instances in the history of the world of persons in the royal order who have killed their father,   THE ADVENT OF LORD K’™–A brother or whole family and friends for the satisfaction of their ambitions. There is nothing astonishing about this, for members of the demoniac, greedy royal order can kill anyone for their nefarious ambitions. Ka„sa was made aware of his previous birth by the grace of Nƒrada. He learned that in his previous birth he had been a demon of the name Kƒlanemi and that he had been killed by Vi‰†u. Having now taken his birth in the Bhoja family, he decided to become the deadly enemy of the Yadu dynasty; K‚‰†a was going to take birth in that family, and Ka„sa was very much afraid that he would be killed by K‚‰†a, just as he had been killed in his last birth. He first of all imprisoned his father, Ugrasena, because he was the chief king among the Yadu, Bhoja and Andhaka dynasties, and he also occupied the kingdom of 4/rasena, Vasudeva's father. He declared himself the king of all such places. Thus ends the Bhaktivedanta purport of the First Chapter of K‚‰†a, ÐThe Advent of Lord K‚‰†a."   CHAPTER 2 Prayers by the Demigods for Lord K‚‰†a in the Womb K ING KA”SA NOT ONLY OCCUPIED the kingdoms of the Yadu, Bhoja and Andhaka dynasties and the kingdom of 4/rasena, but he also made alliances with all the other demoniac kings, as follows: the demon Pralamba, demon Baka, demon Cƒ†/ra, demon T‚†ƒvarta, demon Aghƒsura, demon Mu‰‡ika, demon Ari‰‡a, demon Dvivida, demon P/tanƒ, demon Ke9Œ and demon Dhenuka. At that time, Jarƒsandha was the king of Magadha Province (known at present as Bihar State). Thus by his diplomatic policy, Ka„sa consolidated the most powerful king- dom of his time, under the protection of Jarƒsandha. He made further alliances with such kings as Bƒ†ƒsura and Bhaumƒsura, until he was the strongest. Then he began to behave most inimically toward the Yadu dynasty, into which K‚‰†a was to take His birth. Being harassed by Ka„sa, the kings of the Yadu, Bhoja and Andhaka dynasties began to take shelter in different states, such as the state of the Kurus, the state of the PaŠcƒlas and the states known as Kekaya, 4ƒlva, Vidarbha, Ni‰adha, Videha and Ko9ala. Ka„sa broke the solidarity of the Yadu kingdom, as well as the Bhoja and Andhaka. He made his position the most solid within the vast tract of land known at that time as Bhƒrata-var‰a.   PRAYERS BY THE DEMIGODS FOR LORD K’™–A IN THE WOMB When Ka„sa was killing the six babies of DevakŒ and Vasudeva one after an- other, many friends and relatives of Ka„sa approached him and requested him to discontinue these heinous activities. But all of them became worshipers of Ka„sa. When DevakŒ became pregnant for the seventh time, a plenary expansion of K‚‰†a known as Ananta appeared within her womb. DevakŒ was overwhelmed with both jubilation and lamentation. She was joyful, for she could understand that Lord Vi‰†u had taken shelter within her womb, but at the same time she was sorry that as soon as her child would come out, Ka„sa would kill Him. At that time the Supreme Personal- ity of Godhead, K‚‰†a, being compassionate upon the Yadus, who were fearful due to the atrocities committed by Ka„sa, ordered the appearance of Yogamƒyƒ, His internal potency. K‚‰†a is the Lord of the universe, but He is especially the Lord of the Yadu dynasty. Yogamƒyƒ is the principal potency of the Personality of Godhead. In the Vedas it is stated that the Lord, the Supreme Personality of Godhead, has multipotencies: parƒsya ,aktir vividhaiva ,r yate. All the different potencies are acting externally and internally, and Yogamƒyƒ is the chief of all potencies. The Lord ordered the appear- ance of Yogamƒyƒ in the land of Vrajabh/mi, in V‚ndƒvana, which is always deco- rated and full with beautiful cows. In V‚ndƒvana, Rohi†Œ, one of the wives of Vasudeva, was residing at the house of King Nanda and Queen Ya9odƒ. Not only Rohi†Œ but many others in the Yadu dynasty were scattered all over the country due to their fear of the atrocities of Ka„sa. Some of them were even living in the caves of the mountains. The Lord thus informed Yogamƒyƒ, ÐUnder the imprisonment of Ka„sa are DevakŒ and Vasudeva, and at the present moment My plenary expansion 4e‰a is within the womb of DevakŒ. You can arrange the transfer of 4e‰a from the womb of DevakŒ to the womb of Rohi†Œ. After this arrangement, I am personally going to appear in the womb of DevakŒ with My full potencies. Then I shall appear as the son of DevakŒ and Vasudeva. And you shall appear as the daughter of Nanda and Ya9odƒ in V‚ndƒvana. ÐSince you will appear as My contemporary sister, and since you will quickly satisfy desires for sense gratification, people within the world will worship you with all kinds of valuable presentationsÅincense, candles, flowers and offerings of sacrifice. People who are after materialistic perfection will worship you under the different forms of your expansions, which will be named Durgƒ, BhadrakƒlŒ, Vijayƒ, Vai‰†avŒ, Kumudƒ, Ca†ˆikƒ, K‚‰†ƒ, MƒdhavŒ, Kanyakƒ, Mƒyƒ, Nƒrƒya†Œ, œ9ƒnŒ, 4ƒradƒ and Ambikƒ." K‚‰†a and Yogamƒyƒ appeared as brother and sisterÅthe Supreme Powerful and the supreme power. Although there is no clear distinction between the Powerful and the power, power is always subordinate to the Powerful. Those who are materialistic are worshipers of the power, but those who are transcendentalists are worshipers of the Powerful. K‚‰†a is the Supreme Powerful, and Durgƒ is the supreme power within the   K’™–A, THE SUPREME PERSONALITY OF GODHEAD material world. Actually people in the Vedic culture worship both the Powerful and the power. There are many hundreds and thousands of temples of Vi‰†u and DevŒ, and sometimes they are worshiped simultaneously. The worshiper of the power, Durgƒ, or the external energy of K‚‰†a, may achieve all kinds of material success very easily, but anyone who wants to be elevated transcendentally must engage in worshiping the Powerful in K‚‰†a consciousness. The Lord also declared to Yogamƒyƒ, ÐMy plenary expansion Ananta 4e‰a is within the womb of DevakŒ. On account of being forcibly attracted to the womb of Rohi†Œ, He will be known as Sa…kar‰a†a and will be the source of all spiritual power, or bala, by which one can attain the highest bliss of life, which is called rama†a. Therefore the plenary portion Ananta will be known after His appearance either as Sa…kar‰a†a or as Balarƒma." In the Upani‰ads it is stated, nƒyam ƒtmƒ bala-hŒnena labhya‹. The purport is that one cannot attain the supreme platform of self-realization without being sufficiently favored by Balarƒma. Bala does not mean physical strength. No one can attain spiri- tual perfection by physical strength. One must have the spiritual strength which is infused by Balarƒma, or Sa…kar‰a†a. Ananta, or 4e‰a, is the source of the power which sustains all the planets in their different positions. Materially this sustaining power is known as the law of gravitation, but actually it is a display of the potency of Sa…kar‰a†a. Balarƒma, or Sa…kar‰a†a, is the source of spiritual power, or the original spiritual master. Therefore Lord Nityƒnanda Prabhu, who is also the incarnation of Balarƒma, is the original spiritual master. And the spiritual master is the representa- tive of Balarƒma, the form of the Supreme Personality of Godhead who supplies spiri- tual strength. In the Caitanya-caritƒm‚ta it is confirmed that the spiritual master is the manifestation of the mercy of K‚‰†a. Thus ordered by the Supreme Personality of Godhead, Yogamƒyƒ circumambulated the Lord and then appeared within this material world according to His order. When Yogamƒyƒ, the supreme power of the supremely powerful Personality of Godhead, transferred Lord 4e‰a from the womb of DevakŒ to the womb of Rohi†Œ, both DevakŒ and Rohi†Œ were under Yogamƒyƒ's spell, which is called yoga-nidrƒ. When this was done, people thought that DevakŒ's seventh pregnancy had been a miscarriage. Thus although Balarƒma appeared as the son of DevakŒ, He was transferred to the womb of Rohi†Œ to appear as her son. After this arrangement, the Supreme Personality of God- head, K‚‰†a, who is always ready to protect His unalloyed devotees, entered within the mind of Vasudeva as the Lord of the whole creation, with full inconceivable potencies. It is understood in this connection that Lord K‚‰†a first of all situated Himself in the unalloyed heart of Vasudeva and was then transferred to the heart of DevakŒ. He was not put into the womb of DevakŒ by seminal discharge. The Supreme Personality of Godhead, by His inconceivable potency, can appear in any way. It is not necessary   PRAYERS BY THE DEMIGODS FOR LORD K’™–A IN THE WOMB for Him to appear in the ordinary way, by seminal injection within the womb of a woman. When Vasudeva was sustaining the form of the Supreme Personality of Godhead within his heart, he appeared just like the glowing sun, whose shining rays are always unbearable and scorching to the common man. The form of the Lord situated in the pure unalloyed heart of Vasudeva is not different from the original form of K‚‰†a. The appearance of the form of K‚‰†a anywhere, and specifically within the heart, is called dhƒma. Dhƒma refers not only to K‚‰†a's form but also to His name, His qualities and His paraphernalia. Everything becomes manifest simultaneously. Thus the eternal form of the Supreme Personality of Godhead with full potencies was transferred from the mind of Vasudeva to the mind of DevakŒ, exactly as the setting sun's rays are transferred to the full moon rising in the east. K‚‰†a, the Supreme Personality of Godhead, thus entered the body of DevakŒ from the body of Vasudeva without being subject to any of the conditions of an ordinary living entity. Since K‚‰†a was there, it is to be understood that all His plenary expan- sions, such as Nƒrƒya†a, and incarnations like Lord N‚si„ha and Varƒha, were with Him, and They also were not subject to the conditions of material existence. In this way, DevakŒ became the residence of the Supreme Personality of Godhead, who is one without a second and the cause of all creation. DevakŒ became the residence of the Absolute Truth, but because she was confined within the house of Ka„sa, she looked just like a suppressed fire, or like misused education. When fire is kept in a jug, the illuminating rays of the fire cannot be very much appreciated. Similarly, misused knowledge, which does not benefit the people in general, is not very much appre- ciated. So DevakŒ was kept within the prison walls of Ka„sa's palace, and no one could see her transcendental beauty, which resulted from her conceiving the Supreme Personality of Godhead. Ka„sa, however, saw the transcendental beauty of his sister DevakŒ, and he at once concluded that the Supreme Personality of Godhead had taken shelter in her womb. She had never before looked so wonderfully beautiful. He could distinctly understand that there was something wonderful within the womb of DevakŒ. In this way, Ka„sa became perturbed because he was sure that the Supreme Personality of Godhead, who would kill him in the future, had now come. Ka„sa began to think, ÐWhat is to be done with DevakŒ? Surely she has Vi‰†u or K‚‰†a within her womb, so it is certain that K‚‰†a has come to execute the mission of the demigods. And even if I immediately kill DevakŒ, His mission cannot be frustrated." Ka„sa knew very well that no one can frustrate the purpose of Vi‰†u. Any intelligent man can understand that the laws of God cannot be violated. His purpose will be served in spite of all impediments offered by the demons. Ka„sa thought, ÐIf I kill DevakŒ at the present moment, Vi‰†u will enforce His supreme will more vehemently. To kill DevakŒ just now would be a most   K’™–A, THE SUPREME PERSONALITY OF GODHEAD abominable act. No one desires to kill his reputation, even in an awkward situation; if I kill DevakŒ now, my reputation will be spoiled. DevakŒ is a woman, and she is under my shelter; she is pregnant, and if I kill her, immediately my reputation, the results of my pious activities and my duration of life will all be finished." He further deliberated, ÐA person who is too cruel is as good as dead, even in this lifetime. No one likes a cruel person during his lifetime, and after his death, people curse him. On account of his self-identification with the body, he must be degraded and pushed into the darkest region of hell." Ka„sa thus meditated on all the pros and cons of killing DevakŒ at that time. Ka„sa finally decided not to kill DevakŒ right away but to wait for the inevitable future. But his mind became absorbed in animosity against the Personality of God- head. He patiently waited for the delivery of the child, expecting to kill Him, as he had done previously with the other babies of DevakŒ. Thus being merged in the ocean of animosity against the Personality of Godhead, he began to think of K‚‰†a or Vi‰†u while sitting, while sleeping, while walking, while eating, while workingÅin all the situations of his life. His mind became so much absorbed with the thought of the Su- preme Personality of Godhead that indirectly he could see only K‚‰†a or Vi‰†u around him. Unfortunately, although his mind was so absorbed in the thought of Vi‰†u, he is not recognized as a devotee because he was thinking of K‚‰†a as an enemy. The state of mind of a great devotee is also to be always absorbed in K‚‰†a, but a devo- tee thinks of Him favorably, not unfavorably. To think of K‚‰†a favorably is K‚‰†a consciousness, but to think of K‚‰†a unfavorably is not K‚‰†a consciousness. At this time Lord Brahmƒ and Lord 4iva, accompanied by great sages like Nƒrada and followed by many other demigods, invisibly appeared in the house of Ka„sa. They began to pray to the Supreme Personality of Godhead in select verses, which are very pleasing to the devotees and which award fulfillment of their desires. The first words they spoke acclaimed that the Lord is true to His vow. As stated in the Bhagavad- gŒtƒ, K‚‰†a descends to this material world just to protect the pious and destroy the impious. That is His vow. The demigods could understand that the Lord had taken His residence within the womb of DevakŒ to fulfill His vow, and they were very glad that the Lord was appearing in order to fulfill His mission. Then the demigods addressed the Lord as satya„ param, or the Supreme Absolute Truth. Everyone is searching after the truth. That is the philosophical way of life. The demigods give information that the Supreme Absolute Truth is K‚‰†a. One who be- comes fully K‚‰†a conscious can attain the Absolute Truth. K‚‰†a is the Absolute Truth because, unlike relative truth, He is Truth in all the three phases of eternal time. Time is divided into past, present and future. K‚‰†a is Truth alwaysÅpast, present and future. In the material world everything is being controlled by supreme time, in the course of past, present and future. But before the creation, K‚‰†a was existing, and   K’™–A, THE SUPREME PERSONALITY OF GODHEAD when there is creation, everything is resting in K‚‰†a, and when this creation is fin- ished, K‚‰†a will remain. Therefore, He is the Absolute Truth in all circumstances. If there is any truth within this material world, it emanates from the Supreme Truth, K‚‰†a. If there is any opulence within this material world, the cause of the opulence is K‚‰†a. If there is any reputation within this material world, the cause of the reputation is K‚‰†a. If there is any strength within this material world, the cause of such strength is K‚‰†a. If there is any wisdom and education within this material world, the cause of such wisdom and education is K‚‰†a. Therefore K‚‰†a is the source of all relative truths. This material world is composed of five principal elementsÅearth, water, fire, air and etherÅand all such elements are emanations from K‚‰†a. The material scientists accept these five primary elements as the cause of the material manifestation, but the elements in their gross and subtle states are produced by K‚‰†a. The living entities who are working within this material world are products of His marginal potency. In the Seventh Chapter of the Bhagavad-gŒtƒ, it is clearly stated that the whole manifestation is a combination of two kinds of energies of K‚‰†a, the superior energy and the inferior energy. The living entities are the superior energy, and the dead material elements are His inferior energy. In its dormant stage, everything remains in K‚‰†a. The demigods continued to offer their respectful prayers unto the supreme form of the Personality of Godhead, K‚‰†a, by analytical study of the material manifestation. What is this material manifestation? It is just like a tree. A tree stands on the ground. Similarly, the tree of the material manifestation is standing on the ground of material nature. This material manifestation is compared to a tree because a tree is ultimately cut off in due course of time. A tree is called v‚k‰a. V‚k‰a means that thing which will be ultimately cut off. Therefore, this tree of the material manifestation cannot be ac- cepted as the Ultimate Truth, because it is influenced by time. But K‚‰†a's body is eter- nal: He existed before the material manifestation, He is existing while the material manifestation is continuing, and when it will be dissolved, He will continue to exist. Therefore only K‚‰†a can be accepted as the Absolute Truth. The Ka‡ha Upani‰ad also cites this example of the tree of the material manifestation standing on the ground of material nature. This tree has two kinds of fruits, distress and happiness. Those who are living in the tree of the body are just like two birds. One bird is the localized aspect of K‚‰†a known as the Paramƒtmƒ, and the other bird is the living entity. The living entity is eating the fruits of this material manifestation. Sometimes he eats the fruit of happiness, and sometimes he eats the fruit of distress. But the other bird is not interested in eating the fruit of distress or happiness because he is self-satisfied. The Ka‡ha Upani‰ad states that one bird on the tree of the body is eating the fruits, and the other bird is simply witnessing. The roots of this tree extend in three directions. This means that the root of the tree is the three modes of material   PRAYERS BY THE DEMIGODS FOR LORD K’™–A IN THE WOMB nature: goodness, passion and ignorance. Just as the tree's root expands, so, by associa- tion of the modes of material nature (goodness, passion and ignorance), one expands his duration of material existence. The tastes of the fruits are of four kinds: religiosity, economic development, sense gratification and, ultimately, liberation. According to the different associations in the three modes of material nature, the living entities are tasting different kinds of religiosity, different kinds of economic development, differ- ent kinds of sense gratification and different kinds of liberation. Practically all ma- terial work is performed in ignorance, but because there are three qualities, sometimes the quality of ignorance is covered with goodness or passion. The taste of these ma- terial fruits is accepted through five senses. The five sense organs through which knowledge is acquired are subjected to six kinds of whips: lamentation, illusion, infir- mity, death, hunger and thirst. This material body, or the material manifestation, is covered by seven layers: skin, flesh, blood, marrow, bone, fat and semen. The branches of the tree are eight: earth, water, fire, air, ether, mind, intelligence and ego. There are nine gates in this body: the two eyes, two nostrils, two ears, one mouth, one genital, one rectum. And there are ten kinds of internal air passing within the body: prƒ†a, apƒna, udƒna, vyƒna, samƒna, etc. The two birds seated in this tree, as explained above, are the living entity and the localized Supreme Personality of Godhead, Paramƒtmƒ. The root cause of the material manifestation described here is the Supreme Person- ality of Godhead. The Supreme Personality of Godhead expands Himself to take charge of the three qualities of the material world. Vi‰†u takes charge of the mode of goodness, Brahmƒ takes charge of the mode of passion, and Lord 4iva takes charge of the mode of ignorance. Brahmƒ, by the mode of passion, creates this manifestation, Lord Vi‰†u maintains this manifestation by the mode of goodness, and Lord 4iva an- nihilates it by the mode of ignorance. The whole creation ultimately rests in the Su- preme Lord. He is the cause of creation, maintenance and dissolution, and when the whole manifestation is dissolved, in its subtle form as the Supreme Lord's energy it rests within His body. ÐAt present," the demigods prayed, Ðthe Supreme Lord K‚‰†a is appearing just for the maintenance of this manifestation. Actually the Supreme Cause is one, but less intelligent persons, being deluded by the three modes of material nature, see that the material world is manifested through different causes. Those who are intelligent can see that the cause is one, K‚‰†a." As it is stated in the Brahma-sa„hitƒ, Œ,vara‹ parama‹ k‚‰†a‹ ï sarva-kƒra†a-kƒra†am: ÐK‚‰†a, the Supreme Personality of Godhead, is the cause of all causes." Brahmƒ is the deputed agent for creation, Vi‰†u is the expansion of K‚‰†a for maintenance, and Lord 4iva is the expansion of K‚‰†a for dissolution. ÐOur dear Lord," the demigods prayed, Ðit is very difficult to understand Your eternal form or personality. People in general are unable to understand Your actual form; therefore You are personally descending to exhibit Your original eternal form.   K’™–A, THE SUPREME PERSONALITY OF GODHEAD Somehow people can understand the different incarnations of Your Lordship, but they are puzzled to understand the eternal form of K‚‰†a with two hands, moving among human beings exactly like one of them. This eternal form of Your Lordship gives ever-increasing transcendental pleasure to the devotees, but for the nondevotees this form is very dangerous." As stated in the Bhagavad-gŒtƒ, K‚‰†a is very pleasing to the sƒdhus (paritrƒ†ƒya sƒdh nƒm). But this form is very dangerous for the demons because K‚‰†a also descends to kill the demons. He is, therefore, simultaneously pleasing to the devotees and dangerous to the demons. ÐOur dear lotus-eyed Lord, You are the source of pure goodness. There are many great sages who simply by samƒdhi, or transcendentally meditating upon Your lotus feet and thus being absorbed in Your thought, have easily transformed the great ocean of nescience created by the material nature into no more than the water in a calf's hoofprint." The purpose of meditation is to focus the mind upon the Person- ality of Godhead, beginning from His lotus feet. Simply by meditation on the lotus feet of the Lord, great sages cross over this vast ocean of material existence without difficulty. ÐO self-illuminated one, the great saintly persons who have crossed over the ocean of nescience by the help of the transcendental boat of Your lotus feet have not taken away that boat. It is still lying on this side." If one takes a boat to cross over a river, the boat also goes with one to the other side of the river. And so when one reaches the des- tination, how can the same boat be available to those who are still on this side? To an- swer this difficulty, the demigods say in their prayer that the boat of the Lord's lotus feet is not taken away. The devotees still remaining on this side are able to pass over the ocean of material nature because the pure devotees do not take the boat with them when they cross over. When one simply approaches the boat, the whole ocean of ma- terial nescience is reduced to the size of the water in a calf's hoofprint. Therefore, the devotees do not need to take the boat to the other side: they simply cross the ocean immediately. Because the great saintly persons are compassionate toward all condi- tioned souls, the boat is still lying on this side. In other words, one can meditate upon the lotus feet of the Lord at any time, and by so doing one can cross over the great ocean of material existence. Meditation means concentration upon the lotus feet of the Lord. Lotus feet indicate the Supreme Personality of Godhead. But those who are impersonalists do not recog- nize the lotus feet of the Lord, and therefore their object of meditation is something impersonal. The demigods express their mature verdict that persons who are inter- ested in meditating on something void or impersonal cannot cross over the ocean of nescience. Such persons are simply imagining that they have become liberated. ÐO lotus-eyed Lord! Their intelligence is contaminated because they fail to meditate upon the lotus feet of Your Lordship. As a result of this neglectful activity, the im-   PRAYERS BY THE DEMIGODS F