> > S'rîmad Bhâgavatam - Canto 11
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > ********

> > Canto 11: 'General History'

> > *******

> > Chapter Two: Mahârâja Nimi Meets the Nine Yogendras

> > TEXT 1

> > s'rî-s'uka uvâca

> > govinda-bhuja-guptâyâm

> > dvâravatyâm kurûdvaha

> > avâtsîn nârado 'bhîkshnam

> > krishnopâsana-lâlasah

> > s'rî-s'ukah uvâca - S'rî S'uka said; govinda - of Lord Govinda; bhuja - by the arms; guptâyâm - protected; dvâravatyâm - in the capital Dvâravatî; kuru-udvaha - O best of the Kurus; avâtsît - dwelled; nâradah - Nârada Muni; abhîkshnam - constantly; krishna-upâsana - to engage in the worship of Krishna; lâlasah - who had great eagerness.

> > TRANSLATION

> > S'rî S'ukadeva Gosvâmî said: Eager to engage in the worship of Lord Krishna, O best of the Kurus, Nârada Muni stayed for some time in Dvârakâ, which was always protected by the arms of Govinda.

> > ******

> > TEXT 2

> > ko nu râjann indriyavân

> > mukunda-caranâmbujam

> > na bhajet sarvato-mrityur

> > upâsyam amarottamaih

> > kah - who; nu - indeed; râjan - O King; indriya-vân - possessed of senses; mukunda-carana-ambujam - the lotus feet of Lord Mukunda; na bhajet - would not worship; sarvatah-mrityuh - being faced by death on all sides; upâs'yam - worshipable; amara-uttamaih - by the best of liberated personalities.

> > TRANSLATION

> > My dear King, in the material world the conditioned souls are confronted by death at every step of life. Therefore, who among the conditioned souls would not render service to the lotus feet of Lord Mukunda, who is worshipable even for the greatest of liberated souls?

> > ******

> > TEXT 3

> > tam ekadâ tu devarshim

> > vasudevo grihâgatam

> > arcitam sukham âsînam

> > abhivâdyedam abravît

> > tam - him; ekadâ - once; tu - and; deva-rishim - the sage among the demigods, Nârada; vasudevah - Vasudeva, the father of Lord Krishna; griha-âgatam - who had come to his house; arcitam - worshiped with paraphernalia; sukham âsînam - comfortably seated; abhivâdya - respectfully greeting him; idam - this; abravît - said.

> > TRANSLATION

> > One day the sage among the demigods, Nârada, came to the house of Vasudeva. After worshiping Nârada with suitable paraphernalia, seating him comfortably and respectfully bowing down to him, Vasudeva spoke as follows.

> > ******

> > TEXT 4

> > s'rî-vasudeva uvâca

> > bhagavan bhavato yâtrâ

> > svastaye sarva-dehinâm

> > kripanânâm yathâ pitror

> > uttama-s'loka-vartmanâm

> > s'rî-vasudevah uvâca - S'rî Vasudeva said; bhagavan - O lord; bhavatah - of your good self; yâtrâ - the coming; svastaye - for the benefit; sarva-dehinâm - of all embodied beings; kripanânâm - of the most wretched; yathâ - as; pitroh - that of a father; uttama-s'loka - the Supreme Lord, who is praised by excellent verses; vartmanâm - of those who are fixed on the path toward.

> > TRANSLATION

> > S'rî Vasudeva said - My lord, your visit, like that of a father to his children, is for the benefit of all living beings. You especially help the most wretched among them, as well as those who are advanced on the path toward the Supreme Lord, Uttamas'loka.

> > ******

> > TEXT 5

> > bhûtânâm deva-caritam

> > duhkhâya ca sukhâya ca

> > sukhâyaiva hi sâdhûnâm

> > tvâdris'âm acyutâtmanâm

> > bhûtânâm - of the living beings; deva-caritam - the activities of demigods; duhkhâya - result in the misery; ca - also; sukhâya - in happiness; ca - as well; sukhâya - in happiness; eva - only; hi - indeed; sâdhûnâm - that of saints; tvâdris'âm - like you; acyuta - the infallible Supreme Lord; âtmanâm - who have accepted as their very soul.

> > TRANSLATION

> > The activities of demigods lead to both misery and happiness for living beings, but the activities of great saints like you, who have accepted the infallible Lord as their very soul, result only in the happiness of all beings.

> > ******

> > TEXT 6

> > bhajanti ye yathâ devân

> > devâ api tathaiva tân

> > châyeva karma-sacivâh

> > sâdhavo dîna-vatsalâh

> > bhajanti - worship; ye - they who; yathâ - in which way; devân - the demigods; devâh - the demigods; api - also; tathâ eva - just in that way; tân - them; châyâ - in a shadow; iva - as if; karma - of material work and its reactions; sacivâh - the attendants; sâdhavah - saintly persons; dîna-vatsalâh - merciful to the fallen.

> > TRANSLATION

> > Those who worship the demigods receive reciprocation from the demigods in a way just corresponding to the offering. The demigods are attendants of karma, like a person's shadow, but sâdhus are actually merciful to the fallen.

> > ******

> > TEXT 7

> > brahmams tathâpi pricchâmo

> > dharmân bhâgavatâms tava

> > yân s'rutvâ s'raddhayâ martyo

> > mucyate sarvato bhayât

> > brahman - O brâhmana; tathâ api - nevertheless (although I am completely satisfied just by seeing you); pricchâmah - I am inquiring about; dharmân - religious duties; bhâgavatân - which are specifically meant for pleasing the Supreme Lord; tava - from you; yân - which; s'rutvâ - hearing; s'raddhayâ - with faith; martyah - one destined to die; mucyate - he is freed; sarvatah - from all; bhayât - fear.

> > TRANSLATION

> > O brâhmana, although I am satisfied simply by seeing you, I still wish to inquire about those duties which give pleasure to the Supreme Personality of Godhead. Any mortal who faithfully hears about them is freed from all kinds of fear.

> > ******

> > TEXT 8

> > aham kila purânantam

> > prajârtho bhuvi mukti-dam

> > apûjayam na mokshâya

> > mohito deva-mâyayâ

> > aham - I; kila - indeed; pura - long ago; anantam - the Supreme Lord, who is unlimited; prajâ-arthah - wanting a child; bhuvi - on the earth; mukti-dam - the Lord, who awards liberation; apûjayam - I worshiped; na mokshâya - not for liberation; mohitah - bewildered; deva-mâyayâ - by the illusory energy of the Lord.

> > TRANSLATION

> > In a previous birth on this earth, I worshiped the Supreme Lord, Ananta, who alone can award liberation, but because I desired to have a child, I did not worship Him for liberation. Thus I was bewildered by the Lord's illusory energy.

> > ******

> > TEXT 9

> > yathâ vicitra-vyasanâd

> > bhavadbhir vis'vato-bhayât

> > mucyema hy an'jasaivâddhâ

> > tathâ nah s'âdhi su-vrata

> > yathâ - so that; vicitra-vyasanât - which is full of various dangers; bhavadbhih - because of you; vis'vatah-bhayât - (from this material world) which is fearful everywhere; mucyema - I may be liberated; hi - indeed; an'jasâ - easily; eva - even; addhâ - directly; tathâ - thus; nah - us; s'âdhi - please instruct; su-vrata - O you who are always true to your vow.

> > TRANSLATION

> > My dear lord, you are always true to your vow. Please instruct me clearly, so that by your mercy I may easily free myself from material existence, which is full of many dangers and keeps us constantly bound in fear.

> > ******

> > TEXT 10

> > s'rî-s'uka uvâca

> > râjann evam krita-pras'no

> > vasudevena dhîmatâ

> > prîtas tam âha devarshir

> > hareh samsmârito gunaih

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; râjan - O King; evam - thus; krita-pras'nah - questioned; vasudevena - by Vasudeva; dhîmatâ - the intelligent; prîtah - pleased; tam - to him; âha - spoke; deva-rishih - the sage among the demigods; hareh - of Lord Hari; samsmâritah - made to remember; gunaih - by the qualities.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: O King, Devarshi Nârada was pleased by the questions of the highly intelligent Vasudeva. Because they suggested the transcendental qualities of the Supreme Personality of Godhead, they reminded Nârada of Lord Krishna. Thus Nârada replied to Vasudeva as follows.

> > ******

> > TEXT 11

> > s'rî-nârada uvâca

> > samyag etad vyavasitam

> > bhavatâ sâtvatarshabha

> > yat pricchase bhâgavatân

> > dharmâms tvam vis'va-bhâvanân

> > s'rî-nâradah uvâca - Nârada Muni said; samyak - correctly; etat - this; vyavasitam - determined; bhavatâ - by you; sâtvata-rishabha - O best of the Sâtvata clan; yat - because; pricchase - you are asking about; bhâgavatân dharmân - duties toward the Supreme Lord; tvam - you; vis'va-bhâvanân - which can purify the entire universe.

> > TRANSLATION

> > S'rî Nârada said - O best of the Sâtvatas, you have quite correctly asked about the eternal duty of the living entity toward the Supreme Lord. Such devotional service to the Lord is so potent that its performance can purify the entire universe.

> > ******

> > TEXT 12

> > s'ruto 'nupathhito dhyâta

> > âdrito vânumoditah

> > sadyah punâti sad-dharmo

> > deva-vis'va-druho 'pi hi

> > s'rutah - heard; anupathhitah - subsequently chanted; dhyâtah - meditated on; âdritah - faithfully accepted; vâ - or; anumoditah - praised when performed by others; sadyah - immediately; punâti - purifies; sat-dharmah - pure devotional service; deva - to the demigods; vis'va - and to the universe; druhah - those who are hateful; api hi - even.

> > TRANSLATION

> > Pure devotional service rendered to the Supreme Lord is spiritually so potent that simply by hearing about such transcendental service, by chanting its glories in response, by meditating on it, by respectfully and faithfully accepting it, or by praising the devotional service of others, even persons who hate the demigods and all other living beings can be immediately purified.

> > ******

> > TEXT 13

> > tvayâ parama-kalyânah

> > punya-s'ravana-kîrtanah

> > smârito bhagavân adya

> > devo nârâyano mama

> > tvayâ - by you; parama - supremely; kalyânah - blissful; punya - very pious; s'ravana - hearing; kîrtanah - and chanting (about whom); smâritah - brought to memory; bhagavân - the Supreme Lord; adya - today; devah nârâyanah - Lord Nârâyana; mama - my.

> > TRANSLATION

> > Today you have made me remember my Lord, the supremely blissful Personality of Godhead, Nârâyana. The Supreme Lord is so auspicious that whoever hears and chants about Him becomes completely pious.

> > ******

> > TEXT 14

> > atrâpy udâharantîmam

> > itihâsam purâtanam

> > ârshabhânâm ca samvâdam

> > videhasya mahâtmanah

> > atra api - in this very matter (of describing bhâgavata-dharma); udâharanti - is given as an example; imam - this; itihâsam - historical account; purâtanam - ancient; ârshabhânâm - of the sons of Rishabha; ca - and; samvâdam - the conversation; videhasya - with Janaka, King of Videha; mahâ-âtmanah - who was a great broad-minded soul.

> > TRANSLATION

> > To explain the devotional service of the Lord, sages have related the ancient history of the conversation between the great soul King Videha and the sons of Rishabha.

> > ******

> > TEXT 15

> > priyavrato nâma suto

> > manoh svâyambhuvasya yah

> > tasyâgnîdhras tato nâbhir

> > rishabhas tat-sutah smritah

> > priyavratah - Mahârâja Priyavrata; nâma - by name; sutah - the son; manoh svâyambhuvasya - of Svâyambhuva Manu; yah - who; tasya - his; âgnîdhrah - (son was) Âgnîdhra; tatah - from him (Âgnîdhra); nâbhih - King Nâbhi; rishabhah - Lord Rishabhadeva; tat-sutah - his son; smritah - is so remembered.

> > TRANSLATION

> > Svâyambhuva Manu had a son named Mahârâja Priyavrata, and among Priyavrata's sons was Âgnîdhra. From Âgnîdhra was born Nâbhi, whose son was known as Rishabhadeva.

> > ******

> > TEXT 16

> > tam âhur vâsudevâms'am

> > moksha-dharma-vivakshayâ

> > avatîrnam suta-s'atam

> > tasyâsîd brahma-pâragam

> > tam - Him; âhuh - they call; vâsudeva-ams'am - a plenary expansion of the Supreme Lord, Vasudeva; moksha-dharma - the process of attaining liberation; vivakshayâ - with the desire to teach; avatîrnam - appeared in this world; suta - sons; s'atam - one hundred; tasya - His; âsît - there were; brahma - the Vedas; pâra-gam - who perfectly assimilated.

> > TRANSLATION

> > S'rî Rishabhadeva is accepted as an expansion of the Supreme Lord, Vâsudeva. He incarnated in this world to propagate those religious principles that lead living entities to ultimate liberation. He had one hundred sons, all perfect in Vedic knowledge.

> > ******

> > TEXT 17

> > teshâm vai bharato jyesthho

> > nârâyana-parâyanah

> > vikhyâtam varsham etad yan-

> > nâmnâ bhâratam adbhutam

> > teshâm - of them; vai - indeed; bharatah - Bharata; jyesthhah - the oldest; nârâyana-parâyanah - completely devoted to Lord Nârâyana; vikhyâtam - is famous; varsham - the planet; etat - this; yat-nâmnâ - by whose name; bhâratam - Bhârata-varsha; adbhutam - wonderful.

> > TRANSLATION

> > Of the one hundred sons of Lord Rishabhadeva, the eldest, Bharata, was completely devoted to Lord Nârâyana. It is because of Bharata's fame that this planet is now celebrated as the great Bhârata-varsha.

> > ******

> > TEXT 18

> > sa bhukta-bhogâm tyaktvemâm

> > nirgatas tapasâ harim

> > upâsînas tat-padavîm

> > lebhe vai janrinabhis tribhih

> > sah - he; bhukta - used up; bhogâm - all the pleasures; tyaktvâ - rejecting; imâm - of this (earth); nirgatah - having left home; tapasâ - by austerities; harim - the Supreme Lord, Hari; upâsînah - having worshiped; tat-padavîm - His destination; lebhe - he achieved; vai - indeed; janmabhih - in births; tribhih - three.

> > TRANSLATION

> > King Bharata rejected this material world, considering all types of material pleasure temporary and useless. Leaving his beautiful young wife and family, he worshiped Lord Hari by severe austerities and attained the abode of the Lord after three lifetimes.

> > ******

> > TEXT 19

> > teshâm nava nava-dvîpa-

> > patayo 'sya samantatah

> > karma-tantra-pranetâra

> > ekâs'îtir dvijâtayah

> > teshâm - of them (the one hundred sons of Rishabhadeva); nava - nine; nava-dvîpa - of the nine islands (comprising Bhârata-varsha); patayah - the masters; asya - of this varsha; samantatah - covering it entirely; karma-tantra - of the path of fruitive Vedic sacrifices; pranetârah - initiators; ekâs'îtih - eighty-one; dvi-jâtayah - twice-born brâhmanas.

> > TRANSLATION

> > Nine of the remaining sons of Rishabhadeva became the rulers of the nine islands of Bhârata-varsha, and they exercised complete sovereignty over this planet. Eighty-one sons became twice-born brâhmanas and helped initiate the Vedic path of fruitive sacrifices [karma-kânda].

> > ******

> > TEXTS 20 - 21

> > navâbhavan mahâ-bhâgâ

> > munayo hy artha-s'amsinah

> > s'ramanâ vâta-rasanâ

> > âtma-vidyâ-vis'âradâh

> > kavir havir antarîkshah

> > prabuddhah pippalâyanah

> > âvirhotro 'tha drumilas'

> > camasah karabhâjanah

> > nava - nine; abhavan - there were; mahâ-bhâgâh - greatly fortunate souls; munayah - sages; hi - indeed; artha-s'amsinah - engaged in explaining the Absolute Truth; s'ramanâh - thus exerting great endeavor; vâta-rasanâh - dressed by the wind (naked); âtma-vidyâ - in spiritual science; vis'âradâh - learned; kavih havih antarîkshah - Kavi, Havir and Antarîksha; prabuddhah pippalâyanah - Prabuddha and Pippalâyana; âvirhotrah - Âvirhotra; atha - also; drumilah - Drumila; camasah karabhâjanah - Camasa and Karabhâjana.

> > TRANSLATION

> > The nine remaining sons of Rishabha were greatly fortunate sages who worked vigorously to spread knowledge of the Absolute Truth. They wandered about naked and were very well versed in spiritual science. Their names were Kavi, Havir, Antarîksha, Prabuddha, Pippalâyana, Âvirhotra, Drumila, Camasa and Karabhâjana.

> > ******

> > TEXT 22

> > ta ete bhagavad-rûpam

> > vis'vam sad-asad-âtmakam

> > âtmano 'vyatirekena

> > pas'yanto vyacaran mahîm

> > te ete - these (nine Yogendras); bhagavat - of the Supreme Lord; rûpam - a form; vis'vam - the entire universe; sat-asat-âtmakam - consisting of both gross and subtle objects; âtmanah - from the self; avyatirekena - as nondifferent; pas'yantah - seeing; vyacaran - they wandered; mahîm - the earth.

> > ******

> > TEXT 23

> > avyâhatestha-gatayah sura-siddha-sâdhya-

> > gandharva-yaksha-nara-kinnara-nâga-lokân

> > muktâs' caranti muni-cârana-bhûtanâtha-

> > vidyâdhara-dvija-gavâm bhuvanâni kâmam

> > avyâhata - unimpeded; istha-gatayah - in moving as they please; sura - of the demigods; siddha - perfected mystics; sâdhya - Sâdhyas; gandharva - heavenly musicians; yaksha - associates of Kuvera; nara - human beings; kinnara - minor demigods who can change their form at will; nâga - and serpents; lokân - the worlds; muktâh - free; caranti - they travel; muni - of the sages; cârana - angels; bhûta-nâtha - ghostly followers of Lord S'iva; vidyâdhara - Vidyâdharas; dvija - brâhmanas; gavâm - and of the cows; bhuvanâni - the worlds; kâmam - however they want.

> > TRANSLATION

> > The nine Yogendras are liberated souls who travel freely to the planets of the demigods, the perfected mystics, the Sâdhyas, the heavenly musicians, the Yakshas, the human beings, and the minor demigods such as the Kinnaras and the serpents. No mundane force can check their free movement, and exactly as they wish they can travel as well to the worlds of the sages, the angels, the ghostly followers of Lord S'iva, the Vidyâdharas, the brâhmanas and the cows.

> > ******

> > TEXT 24

> > ta ekadâ nimeh satram

> > upajagmur yadricchayâ

> > vitâyamânam rishibhir

> > ajanâbhe mahâtmanah

> > te - they; ekadâ - once; nimeh - of King Nimi; satram - the soma sacrifice; upajagmuh - they approached; yadricchayâ - as they wished; vitâyamânam - being carried out; rishibhih - by sages; ajanâbhe - in Ajanâbha (the old name for Bhârata-varsha); mahâ-âtmanah - of the great soul.

> > TRANSLATION

> > Once in Ajanâbha [the former name of the earth], they came upon the sacrificial performance of the great soul Mahârâja Nimi, which was being carried out under the direction of elevated sages.

> > ******

> > TEXT 25

> > tân dristhvâ sûrya-sankâs'ân

> > mahâ-bhâgavatân nripa

> > yajamâno 'gnayo viprâh

> > sarva evopatasthire

> > tân - them; dristhvâ - seeing; sûrya - the sun; sankâs'ân - who rivaled in brilliance; mahâ-bhâgavatân - the pure devotees of the Lord; nripa - O King (Vasudeva); yajamânah - the performer of the sacrifice (Nimi Mahârâja); agnayah - the fires; viprâh - the brâhmanas; sarve - everyone; eva - even; upatasthire - stood in respect.

> > TRANSLATION

> > My dear King, seeing those pure devotees of the Lord, who rival the sun in brilliance, everyone present - the performer of the sacrifice, the brâhmanas and even the sacrificial fires - stood in respect.

> > ******

> > TEXT 26

> > videhas tân abhipretya

> > nârâyana-parâyanân

> > prîtah sampûjayâm cakre

> > âsana-sthân yathârhatah

> > videhah - Nimi Mahârâja; tân - them; abhipretya - recognizing; nârâyana-parâyanân - as devotees whose only goal was Nârâyana; prîtah - satisfied; sampûjayâm cakre - he fully worshiped them; âsana-sthân - who had been seated; yathâ-arhatah - as they deserved.

> > TRANSLATION

> > King Videha [Nimi] understood that the nine sages were exalted devotees of the Supreme Personality of Godhead. Therefore, overjoyed at their auspicious arrival, he offered them suitable sitting places and worshiped them in a proper way, just as one would worship the Supreme Personality of Godhead.

> > ******

> > TEXT 27

> > tân rocamânân sva-rucâ

> > brahma-putropamân nava

> > papraccha parama-prîtah

> > pras'rayâvanato nripah

> > tân - them; rocamânân - glowing; sva-rucâ - by their own effulgence; brahma-putra-upamân - just like the sons of Brahmâ; nava - nine; papraccha - he asked; parama-prîtah - transcendentally overjoyed; pras'raya - with humility; avanatah - bowed down; nripah - the King.

> > TRANSLATION

> > Overwhelmed by transcendental joy, the King humbly bowed his head and then proceeded to question the nine sages. These nine great souls glowed with their own effulgence and thus appeared equal to the four Kumâras, the sons of Lord Brahmâ.

> > ******

> > TEXT 28

> > s'rî-videha uvâca

> > manye bhagavatah sâkshât

> > pârshadân vo madhu-dvisah

> > vishnor bhûtâni lokânâm

> > pâvanâya caranti hi

> > s'rî-videhah uvâca - King Videha said; manye - I consider; bhagavatah - of the Supreme Lord; sâkshât - directly; pârshadân - personal associates; vah - you; madhu-dvishah - of the enemy of Madhu; visnoh - of Lord Vishnu; bhûtâni - the servants; lokânâm - of all the worlds; pâvanâya - for the purification; caranti - they move about; hi - indeed.

> > TRANSLATION

> > King Videha said - I think that you must be direct associates of the Supreme Personality of Godhead, who is famous as the enemy of the demon Madhu. Indeed, the pure devotees of Lord Vishnu wander throughout the universe not for their personal, selfish interest, but to purify all the conditioned souls.

> > ******

> > TEXT 29

> > durlabho mânusho deho

> > dehinâm kshana-bhangurah

> > tatrâpi durlabham manye

> > vaikunthha-priya-dars'anam

> > durlabhah - difficult to achieve; mânushah - human; dehah - body; dehinâm - for embodied beings; kshana-bhangurah - prone to be destroyed at any moment; tatra - in that human body; api - even; durlabham - more difficult to achieve; manye - I consider; vaikunthhapriya - of those who are dear to the Supreme Lord, Vaikunthha; dars'anam - the vision.

> > TRANSLATION

> > For the conditioned souls, the human body is most difficult to achieve, and it can be lost at any moment. But I think that even those who have achieved human life rarely gain the association of pure devotees, who are dear to the Lord of Vaikunthha.

> > ******

> > TEXT 30

> > ata âtyantikam kshemam

> > pricchâmo bhavato 'naghâh

> > samsâre 'smin kshanârdho 'pi

> > sat-sangah s'evadhir nrinâm

> > atah - therefore; âtyantikam - supreme; kshemam - good; pricchâmah - I am asking; bhavatah - from you; anaghâh - O sinless ones; samsâre - in the cycle of birth and death; asmin - this; kshana-ardhah - lasting only half of one moment; api - even; sat-sangah - the association of devotees of the Lord; s'evadhih - a great treasure; nrinâm - for human beings.

> > TRANSLATION

> > Therefore, O completely sinless ones, I ask you to kindly tell me what the supreme good is. After all, even half a moment's association with pure devotees within this world of birth and death is a priceless treasure for any man.

> > ******

> > TEXT 31

> > dharmân bhâgavatân brûta

> > yadi nah s'rutaye kshamam

> > yaih prasannah prapannâya

> > dâsyaty âtmânam apy ajah

> > dharmân bhâgavatân - the science of devotional service; brûta - please speak; yadi - if; nah - of us; s'rutaye - to hear properly; kshamam - there is the capacity; yaih - by which (devotional service); prasannah - being satisfied; prapannâya - to one who has taken shelter; dâsyati - He will give; âtmânam - Himself; api - even; ajah - the unborn Supreme Lord.

> > TRANSLATION

> > Please speak about how one engages in the devotional service of the Supreme Lord, if you consider me capable of properly hearing these topics. When a living entity offers loving service to the Supreme Lord, the Lord is immediately satisfied, and in return He will give even His own self to the surrendered soul.

> > ******

> > TEXT 32

> > s'rî-nârada uvâca

> > evam te niminâ pristhâ

> > vasudeva mahattamâh

> > pratipûjyâbruvan prîtyâ

> > sa-sadasyartvijam nripam

> > s'rî-nâradah uvâca - S'rî Nârada said; evam - thus; te - they; niminâ - by King Nimi; pristhâh - questioned; vasudeva - O Vasudeva; mahat-tamâh - those best of saints; pratipûjya - offering him words of respect in return; abruvan - they spoke; prîtyâ - affectionately; sa-sadasya - who was accompanied by the members of the sacrificial assembly; ritvijam - and by the priests; nripam - to the King.

> > TRANSLATION

> > S'rî Nârada said: O Vasudeva, when Mahârâja Nimi had thus inquired from the nine Yogendras about devotional service to the Lord, those best of saintly persons sincerely thanked the King for his questions and spoke to him with affection in the presence of the members of the sacrificial assembly and the brâhmana priests.

> > ******

> > TEXT 33

> > s'rî-kavir uvâca

> > manye 'kutas'cid-bhayam acyutasya

> > pâdâmbujopâsanam atra nityam

> > udvigna-buddher asad-âtma-bhâvâd

> > vis'vâtmanâ yatra nivartate bhîh

> > s'rî-kavih uvâca - S'rî Kavi said; manye - I consider; akutas'cit-bhayam - fearlessness; acyutasya - of the infallible Lord; pâda-ambuja - of the lotus feet; upâsanam - the worship; atra - in this world; nityam - constantly; udvigna-buddheh - of one whose intelligence is disturbed; asat - that which is only temporary; âtma-bhâvât - by thinking to be the self; vis'va-âtmanâ - thoroughly; yatra - in which (service to the Lord); nivartate - ceases; bhîh - fear.

> > TRANSLATION

> > S'rî Kavi said: I consider that one whose intelligence is constantly disturbed by his falsely identifying himself with the temporary material world can achieve real freedom from fear only by worshiping the lotus feet of the infallible Supreme Lord. In such devotional service, all fear ceases entirely.

> > ******

> > TEXT 34

> > ye vai bhagavatâ proktâ

> > upâyâ hy âtma-labdhaye

> > an'jah pumsâm avidushâm

> > viddhi bhâgavatân hi tân

> > ye - which; vai - indeed; bhagavatâ - by the Supreme Personality of Godhead; proktah - spoken; upâyâh - means; hi - indeed; âtma-labdhaye - for realizing the Supreme Soul; an'jah - easily; pumsâm - by persons; avidushâm - less intelligent; viddhi - know; bhâgavatân - to be bhâgavata-dharma; hi - certainly; tân - these.

> > TRANSLATION

> > Even ignorant living entities can very easily come to know the Supreme Lord if they adopt those means prescribed by the Supreme Lord Himself. The process recommended by the Lord is to be known as bhâgavata-dharma, or devotional service to the Supreme Personality of Godhead.

> > ******

> > TEXT 35

> > yân âsthâya naro râjan

> > na pramâdyeta karhicit

> > dhâvan nimîlya vâ netre

> > na skhalen na pated iha

> > yân - which (means); âsthâya - accepting; narah - a man; râjan - O King; na pramâdyeta - is not bewildered; karhicit - ever; dhâvan - running; nimîlya - closing; vâ - or; netre - his eyes; na skhalet - will not trip; na patet - will not fall; iha - on this path.

> > TRANSLATION

> > O King, one who accepts this process of devotional service to the Supreme Personality of Godhead will never blunder on his path in this world. Even while running with eyes closed, he will never trip or fall.

> > ******

> > TEXT 36

> > kâyena vâcâ manasendriyair vâ

> > buddhyâtmanâ vânusrita-svabhâvât

> > karoti yad yat sakalam parasmai

> > nârâyanâyeti samarpayet tat

> > kâyena - with the body; vâcâ - speech; manasâ - mind; indriyaih - senses; vâ - or; buddhyâ - with the intelligence; âtmanâ - the purified consciousness; vâ - or; anusrita - followed; svabhâvât - according to one's conditioned nature; karoti - one does; yat yat - whatever; sakalam - all; parasmai - to the Supreme; nârâyanâya iti - thinking, 'This is for Nârâyanaî; samarpayet - he should offer; tat - that.

> > TRANSLATION

> > In accordance with the particular nature one has acquired in conditioned life, whatever one does with body, words, mind, senses, intelligence or purified consciousness one should offer to the Supreme, thinking, 'This is for the pleasure of Lord Nârâyana.'

> > ******

> > TEXT 37

> > bhayam dvitîyâbhinives'atah syâd

> > îs'âd apetasya viparyayo 'smritih

> > tan-mâyayâto budha âbhajet tam

> > bhaktyaikayes'am guru-devatâtmâ

> > bhayam - fear; dvitîya - in something seeming to be other than the Lord; abhinives'atah - because of absorption; syât - it will arise; îs'ât - from the Supreme Lord; apetasya - for one who has turned away; viparyayah - misidentification; asmritih - forgetfulness; tat - of the Lord; mâyayâ - by the illusory energy; atah - therefore; budhah - an intelligent person; âbhajet - should worship fully; tam - Him; bhaktyâ - with devotion; ekayâ - unalloyed; îs'am - the Lord; guru-devatâ-âtmâ - one who sees his own spiritual master as his lord and very soul.

> > TRANSLATION

> > Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called mâyâ. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul.

> > ******

> > TEXT 38

> > avidyamâno 'py avabhâti hi dvayo

> > dhyâtur dhiyâ svapna-manorathau yathâ

> > tat karma-sankalpa-vikalpakam mano

> > budho nirundhyâd abhayam tatah syât

> > avidyamânah - not present in reality; api - although; avabhâti - is manifest; hi - indeed; dvayah - duality; dhyâtuh - of the person experiencing; dhiyâ - by the intelligence; svapna - a dream; manah-rathau - or the conceiving of a desire; yathâ - as; tat - therefore; karma - of material activities; sankalpa-vikalpakam - having the functions of forming positive and negative desires; manah - the mind; budhah - an intelligent person; nirundhyât - should bring under control; abhayam - fearlessness; tatah - in this way; syât - there may be.

> > TRANSLATION

> > Although the duality of the material world does not ultimately exist, the conditioned soul experiences it as real under the influence of his own conditioned intelligence. This imaginary experience of a world separate from Krishna can be compared to the acts of dreaming and desiring. When the conditioned soul dreams at night of something desirable or horrible, or when he daydreams of what he would like to have or avoid, he creates a reality that has no existence beyond his own imagination. The tendency of the mind is to accept and reject various activities based on sense gratification. Therefore an intelligent person should control the mind, restricting it from the illusion of seeing things separate from Krishna, and when the mind is thus controlled he will experience actual fearlessness.

> > ******

> > TEXT 39

> > s'rinvan su-bhadrâni rathânga-pâner

> > janmâni karmâni ca yâni loke

> > gîtâni nâmâni tad-arthakâni

> > gâyan vilajjo vicared asangah

> > s'rinvan - hearing; su-bhadrâni - all-auspicious; ratha-anga-pâneh - of the Supreme Lord, who holds a chariot wheel in His hand (in His pastime of fighting with grandfather Bhîshma); janmâni - the appearances; karmâni - activities; ca - and; yâni - which; loke - in this world; gîtâni - are chanted; nâmâni - names; tat-arthakâni - signifying these appearances and activities; gâyan - singing; vilajjah - free from embarrassment; vicaret - one should wander; asangah - without material association.

> > TRANSLATION

> > An intelligent person who has controlled his mind and conquered fear should give up all attachment to material objects such as wife, family and nation and should wander freely without embarrassment, hearing and chanting the holy names of the Lord, the bearer of the chariot wheel. The holy names of Krishna are all-auspicious because they describe His transcendental birth and activities, which He performs within this world for the salvation of the conditioned souls. Thus the holy names of the Lord are sung throughout the world.

> > ******

> > TEXT 40

> > evam-vratah sva-priya-nâma-kîrtyâ

> > jâtânurâgo druta-citta uccaih

> > hasaty atho roditi rauti gâyaty

> > unmâda-van nrityati loka-bâhyah

> > evam-vratah - when one thus engages in the vow to chant and dance; sva - own; priya - very dear; nâma - holy name; kîrtya - by chanting; jâta - in this way develops; anurâgah - attachment; druta-cittah - with a melted heart; uccaih - loudly; hasati - laughs; atho - also; roditi - cries; rauti - becomes agitated; gâyati - chants; unmâda-vat - like a madman; nrityati - dancing; loka-bâhyah - without caring for outsiders.

> > TRANSLATION

> > By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion.

> > ******

> > TEXT 41

> > kham vâyum agnim salilam mahîm ca

> > jyotîmshi sattvâni dis'o drumâdîn

> > sarit-samudrâms' ca hareh s'arîram

> > yat kim ca bhûtam pranamed ananyah

> > kham - ether; vâyum - air; agnim - fire; salilam - water; mahîm - earth; ca - and; jyotîmshi - the sun, moon and other celestial luminaries; sattvâni - all living beings; dis'ah - the directions; druma-âdîn - trees and other immovable creatures; sarit - the rivers; samudrân - and oceans; ca - also; hareh - of the Supreme Lord, Hari; s'arîram - the body; yat kim ca - whatever; bhûtam - in created existence; pranamet - one should bow to; ananyah - thinking nothing to be separate from the Lord.

> > TRANSLATION

> > A devotee should not see anything as being separate from the Supreme Personality of Godhead, Krishna. Ether, fire, air, water, earth, the sun and other luminaries, all living beings, the directions, trees and other plants, the rivers and oceans - whatever a devotee experiences he should consider to be an expansion of Krishna. Thus seeing everything that exists within creation as the body of the Supreme Lord, Hari, the devotee should offer his sincere respects to the entire expansion of the Lord's body.

> > ******

> > TEXT 42

> > bhaktih pares'ânubhavo viraktir

> > anyatra caisha trika eka-kâlah

> > prapadyamânasya yathâs'natah syus

> > tusthih pusthih kshud-apâyo 'nu-ghâsam

> > bhaktih - devotion; para-îs'a - of the Supreme Personality of Godhead; anubhavah - direct perception; viraktih - detachment; anyatra - from everything else; ca - and; eshah - this; trikah - group of three; eka-kâlah - simultaneously; prapadyamânasya - for one in the process of taking shelter of the Supreme Lord; yathâ - in the same way as; as'natah - for one engaged in eating; syuh - they occur; tusthih - satisfaction; pusthih - nourishment; kshut-apâyah - eradication of hunger; anu-ghâsam - increasingly with each morsel.

> > TRANSLATION

> > Devotion, direct experience of the Supreme Lord, and detachment from other things - these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.

> > ******

> > TEXT 43

> > ity acyutânghrim bhajato 'nuvrittyâ

> > bhaktir viraktir bhagavat-prabodhah

> > bhavanti vai bhâgavatasya râjams

> > tatah parâm s'ântim upaiti sâkshât

> > iti - thus; acyuta - of the infallible Supreme Lord; anghrim - the feet; bhajatah - for one who is worshiping; anuvrittyâ - by constant practice; bhaktih - devotion; viraktih - detachment; bhagavat-prabodhah - knowledge of the Personality of Godhead; bhavanti - they manifest; vai - indeed; bhâgavatasya - for the devotee; râjan - O King Nimi; tatah - then; parâm s'ântim - supreme peace; upaiti - he attains; sâkshât - directly.

> > TRANSLATION

> > My dear King, the devotee who worships the lotus feet of the infallible Personality of Godhead with constant endeavor thus achieves unflinching devotion, detachment and experienced knowledge of the Personality of Godhead. In this way the successful devotee of the Lord achieves supreme spiritual peace.

> > ******

> > TEXT 44

> > s'rî-râjovâca

> > atha bhâgavatam brûta

> > yad-dharmo yâdris'o nrinâm

> > yathâcarati yad brûte

> > yair lingair bhagavat-priyah

> > s'rî-râjâ uvâca - the King spoke; atha - next; bhâgavatam - about the devotee of the Personality of Godhead; brûta - please tell me; yat-dharmah - having what duties; yâdris'ah - having what nature; nrinâm - among men; yathâ - how; âcarati - he behaves; yat - what; brûte - he speaks; yaih - by which; lingaih - visible symptoms; bhagavat-priyah - (he is known as) one dear to the Supreme Lord.

> > TRANSLATION

> > Mahârâja Nimi said - Now please tell me in greater detail about the devotees of the Supreme Lord. What are the natural symptoms by which I can distinguish between the most advanced devotees, those on the middle level and those who are neophytes? What are the typical religious activities of a Vaishnava, and how does he speak? Specifically, please describe those symptoms and characteristics by which Vaishnavas become dear to the Supreme Personality of Godhead.

> > ******

> > TEXT 45

> > s'rî-havir uvâca

> > sarva-bhûteshu yah pas'yed

> > bhagavad-bhâvam âtmanah

> > bhûtâni bhagavaty âtmany

> > esha bhâgavatottamah

> > s'rî-havih uvâca - S'rî Havir said; sarva-bhûteshu - in all objects (in matter, spirit, and combinations of matter and spirit); yah - anyone who; pas'yet - sees; bhagavat-bhâvam - the ability to be engaged in the service of the Lord; âtmanah - of the supreme spirit soul, or the transcendence beyond the material concept of life; bhûtâni - all beings; bhagavati - in the Supreme Personality of Godhead; âtmani - the basic principle of all existence; eshah - this; bhagavata-uttamah - a person advanced in devotional service.

> > TRANSLATION

> > S'rî Havir said - The most advanced devotee sees within everything the soul of all souls, the Supreme Personality of Godhead, S'rî Krishna. Consequently he sees everything in relation to the Supreme Lord and understands that everything that exists is eternally situated within the Lord.

> > ******

> > TEXT 46

> > îsvare tad-adhîneshu

> > bâlis'eshu dvishatsu ca

> > prema-maitrî-kripopekshâ

> > yah karoti sa madhyamah

> > îs'vare - unto the Supreme Personality of Godhead; tat-adhîneshu - to persons who have taken fully to Krishna consciousness; bâlis'eshu - unto the neophytes or the ignorant; dvishatsu - to persons envious of Krishna and Krishna's devotees; ca - and; prema - love; maitrî - friendship; kripâ - mercy; upekshâh - negligence; yah - anyone who; karoti - does; sah - he; madhyamah - a second-class devotee.

> > TRANSLATION

> > An intermediate or second-class devotee, called madhyama-adhikârî, offers his love to the Supreme Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows mercy to ignorant people who are innocent and disregards those who are envious of the Supreme Personality of Godhead.

> > ******

> > TEXT 47

> > arcâyâm eva haraye

> > pûjâm yah s'raddhayehate

> > na tad-bhakteshu cânyeshu

> > sa bhaktah prâkritah smritah

> > arcâyâm - Deity; eva - certainly; haraye - to Lord Hari; pûjâm - worship; yah - who; s'raddhayâ - faithfully; îhate - engages; na - not; tat - of Krishna; bhakteshu - toward the devotees; ca - and; anyeshu - toward people in general; sah - he; bhaktah prâkritah - materialistic devotee; smritah - is called.

> > TRANSLATION

> > A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prâkrita-bhakta, a materialistic devotee, and is considered to be in the lowest position.

> > ******

> > TEXT 48

> > grihîtvâpîndriyair arthân

> > yo na dvesthi na hrishyati

> > vishnor mâyâm idam pas'yan

> > sa vai bhâgavatottamah

> > grihîtvâ - accepting; api - even though; indriyaih - with his senses; arthân - objects of the senses; yah - who; na dvesthi - does not hate; na hrishyati - does not rejoice; vishnoh - of the Supreme Lord, Vishnu; mâyâm - the illusory potency; idam - this material universe; pas'yan - seeing as; sah - he; vai - indeed; bhâgavata-uttamah - a first-class devotee.

> > TRANSLATION

> > Even while engaging his senses in contact with their objects, one who sees this whole world as the energy of Lord Vishnu is neither repelled nor elated. He is indeed the greatest among devotees.

> > ******

> > TEXT 49

> > dehendriya-prâna-mano-dhiyâm yo

> > janmâpyaya-kshud-bhaya-tarsha-kricchraih

> > samsâra-dharmair avimuhyamânah

> > smrityâ harer bhâgavata-pradhânah

> > deha - of the body; indriya - senses; prâna - life air; manah - mind; dhiyâm - and intelligence; yah - who; janma - by birth; apyaya - diminution; kshut - hunger; bhaya - fear; tarsha - thirst; kricchraih - and the pain of exertion; samsâra - of material life; dharmaih - by the inseparable features; avimuhyamânah - not bewildered; smrityâ - because of remembrance; hareh - of Lord Hari; bhâgavata-pradhânah - the foremost of devotees.

> > TRANSLATION

> > Within the material world, one's material body is always subject to birth and decay. Similarly, the life air [prâna] is harassed by hunger and thirst, the mind is always anxious, the intelligence hankers for that which cannot be obtained, and all of the senses are ultimately exhausted by constant struggle in the material nature. A person who is not bewildered by the inevitable miseries of material existence, and who remains aloof from them simply by remembering the lotus feet of the Supreme Personality of Godhead, is to be considered bhâgavata-pradhâna, the foremost devotee of the Lord.

> > ******

> > TEXT 50

> > na kâma-karma-bîjânâm

> > yasya cetasi sambhavah

> > vâsudevaika-nilayah

> > sa vai bhâgavatottamah

> > na - never; kâma - of lust; karma - fruitive work; bîjânâm - or of material hankerings, which are the seeds of fruitive activity; yasya - of whom; cetasi - in the mind; sambhavah - chance to arise; vâsudeva-eka-nilayah - one for whom the Supreme Lord, Vâsudeva, is the only shelter; sah - he; vai - indeed; bhâgavata-uttamah - is a first-class devotee.

> > TRANSLATION

> > One who has taken exclusive shelter of the Supreme Lord, Vâsudeva, becomes free from fruitive activities, which are based on material lust. In fact, one who has taken shelter of the lotus feet of the Lord is freed from even the desire to enjoy material sense gratification. Plans for enjoying sex life, social prestige and money cannot develop within his mind. Thus he is considered bhâgavatottama, a pure devotee of the Lord on the highest platform.

> > ******

> > TEXT 51

> > na yasya janma-karmabhyâm

> > na varnâs'rama-jâtibhih

> > sajjate 'sminn aham-bhâvo

> > dehe vai sa hareh priyah

> > na - there is not; yasya - of whom; janma - by good birth; karmabhyâm - or meritorious acts; na - not; varna-âs'rama - by adherence to rules of occupational or religious duty; jâtibhih - or by belonging to a certain class of society; sajjate - attaches itself; asmin - in this (body); aham-bhâvah - egotistic sentiment; dehe - in the body; vai - indeed; sah - he; hareh - to Lord Hari; priyah - is dear.

> > TRANSLATION

> > Birth in an aristocratic family and the execution of austere and pious activities certainly cause one to take pride in himself. Similarly, if one enjoys a prestigious position within society because his parents are highly respected members of the varnâs'rama social system, one becomes even more infatuated with himself. But if despite these excellent material qualifications one does not feel even a tinge of pride within himself, he is to be considered the dearmost servitor of the Supreme Personality of Godhead.

> > ******

> > TEXT 52

> > na yasya svah para iti

> > vitteshv âtmani vâ bhidâ

> > sarva-bhûta-samah s'ântah

> > sa vai bhâgavatottamah

> > na - there is not; yasya - of whom; svah parah iti - 'mineî and 'someone else'sî; vitteshu - about his property; âtmani - about his body; vâ - or; bhidâ - by thinking in terms of duality; sarva-bhûta - to all living beings; samah - equal; s'ântah - peaceful; sah - he; vai - indeed; bhâgavata-uttamah - the best of devotees.

> > TRANSLATION

> > When a devotee gives up the selfish conception by which one thinks 'This is my property, and that is his,' and when he is no longer concerned with the pleasures of his own material body or indifferent to the discomforts of others, he becomes fully peaceful and satisfied. He considers himself simply one among all the living beings who are equally part and parcel of the Supreme Personality of Godhead. Such a satisfied Vaishnava is considered to be at the highest standard of devotional service.

> > ******

> > TEXT 53

> > tri-bhuvana-vibhava-hetave 'py akunthha-

> > smritir ajitâtma-surâdibhir vimrigyât

> > na calati bhagavat-padâravindâl

> > lava-nimishârdham api yah sa vaishnavâgryah

> > tri-bhuvana - of the three worlds comprising the material universe; vibhava-hetave - for the sake of the opulences; api - even; akunthha-smritih - whose remembrance is undisturbed; ajita-âtma - of whom the unconquerable Lord is the very soul; sura-âdibhih - by the demigods and others; vimrigyât - which are sought; na calati - he does not go away; bhagavat - of the Supreme Personality of Godhead; pada-aravindât - from the lotus feet; lava - of eight forty-fifths of one second; nimisha - or of three times that; ardham - one half; api - even; yah - who; sah - he; vaishnava-agryah - the foremost of devotees of Lord Vishnu.

> > TRANSLATION

> > The lotus feet of the Supreme Personality of Godhead are sought even by the greatest of demigods, such as Brahmâ and S'iva, who have all accepted the Supreme Personality of Godhead as their life and soul. A pure devotee of the Lord can never forget those lotus feet in any circumstance. He will not give up his shelter at the lotus feet of the Lord for a single moment - indeed, not for half a moment - even in exchange for the benediction of ruling and enjoying the opulence of the entire universe. Such a devotee of the Lord is to be considered the best of the Vaishnavas.

> > ******

> > TEXT 54

> > bhagavata uru-vikramânghri-s'âkhâ-

> > nakha-mani-candrikayâ nirasta-tâpe

> > hridi katham upasîdatâm punah sa

> > prabhavati candra ivodite 'rka-tâpah

> > bhagavatah - of the Supreme Personality of Godhead; uru-vikrama - which have performed great heroic deeds; anghri - of the lotus feet; s'âkhâ - of the toes; nakha - of the nails; mani - which are like jewels; candrikayâ - by the moonshine; nirasta-tâpe - when the pain has been removed; hridi - in the hearts; katham - how indeed; upasîdatâm - of those who are worshiping; punah - again; sah - that pain; prabhavati - can have its effect; candre - when the moon; iva - just as; udite - risen; arka - of the sun; tâpah - the burning heat.

> > TRANSLATION

> > How can the fire of material suffering continue to burn the hearts of those who worship the Supreme Lord? The Lord's lotus feet have performed innumerable heroic deeds, and the beautiful nails on His toes resemble valuable jewels. The effulgence emanating from those nails resembles cooling moonshine, for it instantly relieves the suffering within the heart of the pure devotee, just as the appearance of the moon's cooling light relieves the burning heat of the sun.

> > ******

> > TEXT 55

> > visrijati hridayam na yasya sâkshâd

> > dharir avas'âbhihito 'py aghaugha-nâs'ah

> > pranaya-rasanayâ dhritânghri-padmah

> > sa bhavati bhâgavata-pradhâna uktah

> > visrijati - He leaves; hridayam - the heart; na - never; yasya - of whom; sâkshât - Himself; harih - Lord Hari; avas'a - accidentally; abhihitah - called; api - even though; agha - of sins; ogha - heaps; nâs'ah - who destroys; pranaya - of love; rasanayâ - by ropes; dhrita - held; anghri-padmah - His lotus feet; sah - he; bhavati - is; bhâgavata-pradhânah - the foremost devotee; uktah - called.

> > TRANSLATION

> > The Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore, when a devotee who has taken shelter of the Lord's lotus feet chants the holy name of Krishna with genuine love, the Supreme Personality of Godhead can never give up the heart of such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as bhâgavata-pradhâna, the most exalted devotee of the Lord.

> > Back to the running text