The sons of Pratīpa were Devāpi, Śāntanu and Bāhlīka. When Devāpi retired to the forest, his younger brother Śāntanu became the king. Although Śāntanu, being younger, was not eligible to occupy the throne, he disregarded his elder brother. Consequently, there was no rainfall for twelve years. Following the advice of the brāhmaṇas, Śāntanu was ready to return the kingdom to Devāpi, but by the intrigue of Śāntanu's minister, Devāpi became unfit to be king. Therefore Śāntanu resumed charge of the kingdom, and rain fell properly during his regime. By mystic power, Devāpi still lives in the village known as Kalāpa-grāma. In this Kali-yuga, when the descendants of Soma known as the candra-vaṁśa (the lunar dynasty) die out, Devāpi, at the beginning of Satya-yuga, will reestablish the dynasty of the moon. The wife of Śāntanu named Gaṅgā gave birth to Bhīṣma, one of the twelve authorities. Two sons named Citrāṅgada and Vicitravīrya were also born from the womb of Satyavatī by the semen of Śāntanu, and Vyāsadeva was born from Satyavatī by the semen of Parāśara, Vyāsadeva instructed the history of the Bhāgavatam to his son Śukadeva. Through the womb of the two wives and the maidservant of Vicitravīrya, Vyāsadeva begot Dhṛtarāṣṭra, Pāṇḍu and Vidura.
seeing through the eyes of scriptures
Some of the sweet glories of Sukadeva Goswami the Sriya Suka of Radharani !
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Sriya Suka and Radharani
by Srila Bhaktivedanta Narayana Maharaja
A reason given as to why Sukadeva Goswami did not directlymention Srimati Radharani's name in the Srimad-Bhagavatam isbecause Maharaja Pariksit had only seven days to live, anduttering Radhika's name would have thrown Sukadeva into ecstatictrance for six months. In the Brahma-vaivarta Purana, it ismentioned sri radha-nama mantrena murcha sanmasiki bhavetnoccareta mata spastam pariksit hit krn munih: if SukadevaGoswami uttered the name of Srimati Radhika, he would at onceremember Her pastimes. Due to his radha-prema he would havebecome avista-citta, excited and fixed in remembering Herpastimes and activities in the service of Krsna. He would thenhave become internally fixed on Krsna and inert forsix months. But Pariksit Maharaja had only seven days to live,and Sukadeva wanted him to have the benefit of the entire
Srimad-Bhagavatam.
Why would Sukadeva Goswami go into an ecstatic trance at the meremention of the name of Srimati Radhika? In his commentary on hisown Brhad-bhagavatamrta, Sanatana Goswami writes, "SrimatiRadhika was the worshipable goddess of Sukadeva Goswami, sowhenever he uttered Her name, he would become avista-citta,internally spiritually excited and externally inert. So in theSrimad-Bhagavatam he has given the name of Radhika and othergopis in a hidden way." Sukadeva Goswami has therefore notuttered Her name directly, but only indirectly. According to therasa-sastra, an indirect utterance is better than a direct one.
veda brahmatma-visayas
tri-kanda-visaya ime
paroksa-vada rsayah
paroksam mama ca priyam
Srimad-Bhag. 11.21.35
Krsna says, "The Vedas, divided into three divisions, ultimatelyreveal the living entity as pure spirit soul. The Vedic seers andmantras, however, deal in esoteric terms, and I am also pleasedby such confidential descriptions."
So Sukadeva Goswami also uttered the gopis names indirectly, asin 'anayaradhito' (Srimad-Bhag. 10.30.28), which indicates thatgopi by whom Krsna was perfectly worshipped, Srimati Radhika. Arasika-bhakta can understand that it was Srimati Radhika who hadmost perfectly worshipped Krsna, who Krsna had taken away fromthe rasa-sthali (the arena of the rasa dance), and whom He haddisappeared with in the forest. It was only this gopi whose headand feet Krsna had decorated in a place. Even uponuttering the word 'aradhito', which indicates Srimati Radharaniand sounds so much like Her name, Sukadeva Goswami at oncestarted becoming avista-citta. But after becoming so emotional,he then changed the subject.
Also in verse 2.4.14 of Srimad-Bhagavatam, Sukadeva Goswami usedthe word 'radhasa ', meaning Krsna's unequalled opulence, as anindirect reference to Srimati Radhika. Sanatana Goswami says thatin the five chapters of the Tenth Canto of the Bhagavatam whichdescribe rasa, in the Gopi-gita, in the Bhramara-gita, and in theUddhava-sandesa, Sukadeva Goswami has also carefully used otherwords to indirectly denote Srimati Radhika. He has used the wordskascid doham hitva in verse 10.29.5, the words tais taih padaisin verse 10.30.26, the words yam gopim anayat in verse 10.30.35,the words sa vadhur anvatapyata in verse 10.30.38, and the wordskacit karambujam saurer in verse 10.32.4. Each of these quotesdenote Srimati Radhika and the other gopis. Those who arerasika-bhaktas, whose eyes are open, can see the names of thegopis and the name of Srimati Radhika everywhere, but those whoare blind cannot. Therefore we are especially grateful toSanatana Goswami, for without his revealing these truths to us,we could never understand.
But why would Sukadeva Goswami really become so emotional at themere mention of the name of Srimati Radhika? In the Bhagavatam itis often stated, "sri suka uvaca." Sri suka means sriya suka, orthe suka, parrot, of Sri, Srimati Radhika. In his SriAnanda-Vrndavana-campu, Kavi Karnapura explains that previouslySukadeva was the parrot of Radhika, and used to sit on SrimatiRadhika's left hand while she would feed him the seeds from apomegranate fruit. She would pet him affectionately telling him,"Bolo Krsna! Krsna!" This parrot would then sweetly utter thenames of Krsna.
Once he flew into Krsna's garden at Nandagrama where he begansinging 'Krsna, Krsna' as sweetly as Srimati Radhika Herselfwould, and in the same melodious tone. Hearing this, Krsna wasvery attracted, and noticing this beautiful parrot sitting in thepomegranate tree, He said, "Please speak some more." Then theparrot began to lament, "Oh, I am very wretched and 'akrtajna',ungrateful, because I was sitting in the hand of Srimati RadhikaHerself, and She was feeding me pomegranate seeds, milk, andrice. She was teaching me how to sing 'Krsna, Krsna' verysweetly, but I flew away and have come here, so I am veryunfortunate." Then Krsna took the parrot in His hand and began tofondle it. In the meantime, Lalita and Visakha came and said,"This parrot belongs to our mistress, Srimati Radhika. It is sodear to Her that She cannot live without it, so please give it tous, and we will return it to Radhika."
Krsna replied, "If it is really Hers, then when you call it, itwill come to you. And sakhis, if he is not really Hers, then hewill not come to you."
They tried many times to call the parrot, but it would not cometo them. Then they began scolding Krsna, saying, "Whatever comesto You never gets returned to its rightful owner!" Next theyapproached Mother Yasoda and explained the situation, so Yasodacame and snatched the parrot away from Krsna, saying, "You arealways doing nothing but playing with animals and birds! It istime for Your bath. Your father is prepared to take his meal, butwithout You he cannot take it. So come at once!" Then she gavethe parrot to Lalita and Visakha and dragged Krsna away.
Before Radha and Krsna returned to Goloka-Vrndavana, They toldthe parrot, "You must remain in this world to propagate theSrimad-Bhagavatam." The parrot began to weep, but They both toldhim, "Except for you there is no qualified personality tomanifest the Bhagavatam, so you must remain here." So after thedisappearance of Radhika and Krsna, the parrot began searchingfor a place where krsna-katha was being spoken. Knowing thatSankara was a great devotee of Krsna, he flew to Kailasa Mountainwhere he found Sankara reciting that same Srimad-Bhagavatam tohis wife Parvati. So he sat in a tree, and being wellcamouflaged, his presence was unknown to Sankara.
Because the first three cantos of the Bhagavatam are veryphilosophical, in accordance with the nature of a woman, Parvatifell asleep as she was hearing it. She wanted to hear only theromantic pastimes, especially how Radha and Krsna would meet andwalk and laugh together. But now and then the parrot would reply,"Yes, yes" and Sankara would carry on eagerly reciting, thinkingthat Parvati was listening.
When Sankara completed reciting the Twelfth Canto, Parvati atonce awakened and said, "But I have not heard what I desired to!Have you already spoken the Tenth Canto? Please recite it to meagain." Then Sankara thought, "Then who has been hearing, andfrom time to time saying, 'Yes, yes, it is very nice' in the sametone as Parvati?" He began searching, and then, noticing thatthere was a very beautiful parrot sitting on the branch of anearby tree, he thought, "A parrot can imitate anyone's voice, soperhaps he has been saying it. No unqualified person should hearSrimad-Bhagavatam. Because he is a bird, he is unqualified, so heshould be immediately killed, otherwise he may misuse what he hasheard." Picking up his trident, Sankara went to kill the parrot,but it flew away and entered the asrama of Vyasadeva on the bankof the river Ganges at Badrikasrama. There he saw that Vyasadevawas reciting the same Srimad-Bhagavatam to his wife, who was sowonderstruck upon hearing it that her mouth was hanging open inastonishment. Therefore the parrot flew into her mouth and wentinside her. Pursuing that parrot, Sankara arrived there with histrident in his hand and said:
"Vyasadeva, I offer pranama to you. I am following a parrothave you seen it?"
Laughing, Vyasadeva replied, "Why are you searching for aparrot?"
"I want to kill it."
"Why?"
"Because he has heard the Srimad-Bhagavatam, but he isunqualified to have done so."
"May I ask you what is the result of hearing the Bhagavatam?"
"One becomes immortal."
"So if he has now become immortal, how will you kill him? Youshould abandon this idea and return to your asrama."
Realising that the parrot could not be killed, Sankara returnedto Kailasa. After living in his mother's womb for sixteen years,this parrot appeared in the form of Sukadeva and later spoke theBhagavatam. So because Sukadeva was previously sriya suka, theparrot of Srimati Radhika Herself, he was so rasika that he couldnot utter the name of Radhika without becoming avista-citta.
Other Puranas mention Srimati Radharani directly, but thesePuranas are not one-hundred percent free from the tinges of karmaand jnana. The Bhagavatam is beyond the other Puranas and uniquein its freedom from all expressions other than the glorificationof krsna-bhakti. No hint of karma or jnana taint its pages.
The goal of the Bhagavatam, in essence, even more than glorifyingKrsna, is to glorify Srimati Radharani. This is so becauseRadhika possesses the most selfless love for Krsna, more than theother residents of Vrndavana, and even more than the other gopis.This being true, the Bhagavatam thus mentions the glories ofRadhika in practically every verse. Those who have the eyes tosee can perceive Radhika's name everywhere, in every verse. ButSukadeva Goswami has carefully spoken the Srimad-Bhagavatam sothat these glories are mentioned only indirectly. This isnatural, for one keeps those things which are dearest to himhidden, protected from the unqualified who cannot fullyappreciate them. As a chaste wife covers her head in public withher sari and uncovers it only in the presence of her husband, soSukadeva has presented the truth about Srimati Radhika in acovered fashion. Only the rasika-bhaktas who possess the propereligibility can actually pierce Sukadeva's covering.
Another analogy can help us to understand this point. The nakedbody of a woman is not so beautiful, but if she covers her bodywith a fine transparent cloth and then water is poured on thatcloth, each of her features are revealed. This is how toappreciate the beautiful features of a woman. Similarly, theglories of Srimati Radhika are enhanced through the thin coveringsupplied by the author, the supremely intelligent SukadevaGoswami. Covering Her supreme position also enhances the ultimaterevelation of those glories, as things obtained with hardship areappreciated more than those easily attained. Therefore theattainment of prema must necessarily include the overcoming ofobstacles.
Like oil hidden within mustard seeds or butter hidden withinmilk, the glories of Srimati Radhika are hidden within theSrimad-Bhagavatam. But the foolish cannot recognise them. Thecommentaries of Srila Jiva Goswami and Srila VisvanathaCakravarti Thakura, however, reveal those glories to us. In verse10.14.34, Brahma prayed to become a blade of grass in Vrndavanaso he could catch the dust from the feet of all the residents ofVraja. Uddhava, on the other hand, also desired to take birth asa blade of grass in Vrndavana, but only wished to obtain the dustof the feet of one gopi. (The word carana-renu, "the dust fromthe feet," is singular in verse 10.47.61.) He wanted only thedust from the feet of that gopi who had gone off alone during therasa dance. And who was that gopi? Srimati Radhika.
After leaving the gopis during the rasa dance, Krsna was smilinga mild, closed smile. Inside, He felt ashamed that He had causedthe gopis some difficulty. Verses 10.32.4, 5, 7, and 8 describethat one gopi (Candravali) took Krsna's feet in her lap, another(Syamala) took His hand, another (Saibya) took His other hand,yet another (Padma) mildly chastised Him, another (Lalita) saidwith some sarcasm, "Oh, You are a very good friend!", and another(Visakha) was crying. Verse 10.32.6 describes a seventh gopi whoexhibited mana, jealous anger, from a distance, expressingthrough Her glance that She believed Krsna was ungratefulconsidering all that the gopis had done for Him. This was SrimatiRadhika.
Sri Caitanya Mahaprabhu is Krsna Himself having assumed the moodof Srimati Radhika, and He tells us that the gopis are the bestworshippers of Krsna. If the Bhagavatam did not contain theglories of Srimati Radhika, Sri Caitanya Mahaprabhu would havenever touched it. But because Her glories are present withinevery verse, He embraced the Bhagavatam close to His breast.
Thus the Srimad-Bhagavatam is certainly the spotless Purana, andbecause of its level of presentation of rasa and siddhanta, it iswithout a doubt the most authorised scripture.
Comment ;Srila Sukadeva Goswami stayed in the womb for 16 years (sometiems it is said 12)
Srila Prabhupada has explained extensively about Sukadeva Goswami:
SB Canto 1
SB 1.1.3, Purport:
One must be very to hear the message from the right source. Śrīmad-Bhāgavatam is exactly received from the right source. It was brought by Nārada Muni from the spiritual world and given to his disciple Śrī Vyāsadeva. The latter in turn delivered the message to his son Śrīla Śukadeva Gosvāmī, and Śrīla Śukadeva Gosvāmī delivered the message to Mahārāja Parīkṣit just seven days before the King's death. Śrīla Śukadeva Gosvāmī was a liberated soul from his very birth. He was liberated even in the womb of his mother, and he did not undergo any sort of spiritual after his birth. At birth no one is qualified, neither in the mundane nor in the spiritual sense. But Śrī Śukadeva Gosvāmī, due to his being a perfectly liberated soul, did not have to undergo an evolutionary process for spiritual realization. Yet despite his being a completely liberated person situated in the transcendental position above the three material modes, he was attracted to this transcendental rasa of the Supreme Personality of Godhead, who is adored by liberated souls who sing Vedic hymns.
SB 1.2.3, Purport:
Śrīla Vyāsadeva, being the incarnation of the Supreme Lord, could foresee the misuse of the Vedānta-sūtra by unscrupulous men, and, therefore, he personally supplemented the Vedānta-sūtra with the Bhāgavata Purāṇa. It is clearly said that this Bhāgavatam is the original commentary on the Brahma-sūtras. Śrīla Vyāsadeva also instructed the Bhāgavatam to his own son, Śrīla Śukadeva Gosvāmī, who was already at the liberated stage of transcendence. Śrīla Śukadeva realized it personally and then explained it. By the mercy of Śrīla Śukadeva, the Bhāgavata-vedānta-sūtra is available for all those sincere souls who want to get out of material existence.
SB 1.3.41, Purport:
Śrīla Śukadeva Gosvāmī is the topmost personality of all the self-realized souls, and he accepted this as the subject of studies from his father, Vyāsadeva. Śrīla Vyāsadeva is the great authority, and the subject matter of Śrīmad-Bhāgavatam being so important, he delivered the message first to his great son Śrīla Śukadeva Gosvāmī. It is compared to the cream of the milk. Vedic literature is like the milk ocean of knowledge. Cream or butter is the most palatable essence of milk, and so also is Śrīmad-Bhāgavatam, for it contains all palatable, instructive and authentic versions of different activities of the Lord and His devotees.
SB 1.5.16, Purport:
Theological science is a difficult subject, especially when it deals with the transcendental nature of God. It is not a subject matter to be understood by persons who are too much attached to material activities. Only the very expert, who have almost retired from materialistic activities by culture of spiritual knowledge, can be admitted to the study of this great science. In the Bhagavad-gītā it is clearly stated that out of many hundreds and thousands of men only one person deserves to enter into transcendental realization. And out of many thousands of such transcendentally realized persons, only a few can understand the theological science specifically dealing with God as a person. Śrī Vyāsadeva is therefore advised by Nārada to describe the science of God directly by relating His transcendental activities. Vyāsadeva is himself a personality expert in this science, and he is unattached to material enjoyment. Therefore he is the right person to describe it, and Śukadeva Gosvāmī, the son of Vyāsadeva, is the right person to receive it.
SB 1.7.8, Translation:
The great sage Vyāsadeva, after compiling the Śrīmad-Bhāgavatam and revising it, taught it to his own son, Śrī Śukadeva Gosvāmī, who was already engaged in self-realization.
SB 1.7.11, Translation:
Śrīla Śukadeva Gosvāmī, son of Śrīla Vyāsadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration (Śrīmad-Bhāgavatam).
SB 1.9.6-7, Purport:
Bādarāyaṇa (Vyāsadeva): He is known as Kṛṣṇa, Kṛṣṇa-dvaipāyana, Dvaipāyana, Satyavatī-suta, Pārāśarya, Parāśarātmaja, Bādarāyaṇa, Vedavyāsa, etc. He was the son of Mahāmuni Parāśara in the womb of Satyavatī prior to her betrothal with Mahārāja Śantanu, the father of the great general Grandfather Bhīṣmadeva. He is a powerful incarnation of Nārāyaṇa, and he broadcasts the Vedic wisdom to the world. As such, Vyāsadeva is offered respects before one chants the Vedic literature, especially the Purāṇas. Śukadeva Gosvāmī was his son, and ṛṣis like Vaiśampāyana were his disciples for different branches of the Vedas. He is the author of the great epic Mahābhārata and the great transcendental literature Bhāgavatam. The Brahma-sūtras—the Vedānta-sūtras, or Bādarāyaṇa-sūtras—were compiled by him. Amongst sages he is the most respected author by dint of severe penances. When he wanted to record the great epic Mahābhārata for the welfare of all people in the age of Kali, he was feeling the necessity of a powerful writer who could take up his dictation. By the order of Brahmājī, Śrī Gaṇeśajī took up the charge of noting down the dictation on the condition that Vyāsadeva would not stop dictation for a moment. The Mahābhārata was thus compiled by the joint endeavor of Vyāsa and Gaṇeśa.
this is a very important purport
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Comment by Paramananda das on November 30, 2012 at 6:43am
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SB 1.9.8, Purport:Śukadeva Gosvāmī (Brahmarāta): The famous son and disciple of Śrī Vyāsadeva, who taught him first the Mahābhārata and then Śrīmad-Bhāgavatam. Śukadeva Gosvāmī recited 1,400,000 verses of the Mahābhārata in the councils of the Gandharvas, Yakṣas and Rākṣasas, and he recited Śrīmad-Bhāgavatam for the first time in the presence of Mahārāja Parīkṣit. He thoroughly studied all the Vedic literatures from his great father. Thus he was a completely purified soul by dint of his extensive knowledge in the principles of religion. From Mahābhārata, Sabhā-parva (4.11) it is understood that he was also present in the royal assembly of Mahārāja Yudhiṣṭhira and at the fasting of Mahārāja Parīkṣit. As a bona fide disciple of Śrī Vyāsadeva, he inquired from his father very extensively about religious principles and spiritual values, and his great father also satisfied him by teaching him the yoga system by which one can attain the spiritual kingdom, the difference between fruitive work and empiric knowledge, the ways and means of attaining spiritual realization, the four āśramas (namely the student life, the householder's life, the retired life and the renounced life), the sublime position of the Supreme Personality of Godhead, the process of seeing Him eye to eye, the bona fide candidate for receiving knowledge, the consideration of the five elements, the unique position of intelligence, the consciousness of the material nature and the living entity, the symptoms of the self-realized soul, the working principles of the material body, the symptoms of the influential modes of nature, the tree of perpetual desire, and psychic activities.SB 1.12.28, Purport:Everyone in the material life, in all species and varieties of life, is full of anxieties, either by breaking or without breaking the laws of nature. Liberation, or mukti, means getting relief from these constant anxieties. This is possible only when the anxiety is changed to the devotional service of the Lord. Śrīmad-Bhāgavatam gives us the chance to change the quality of anxiety from matter to spirit. This is done in the association of a learned philosopher like the self-realized Śukadeva Gosvāmī, the great son of Śrī Vyāsadeva. Mahārāja Parīkṣit, after receiving warning of his death, took advantage of this opportunity by association with Śukadeva Gosvāmī and achieved the desired result.SB 1.18.16, Purport:There is some controversy amongst the students on the path of liberation. Such transcendental students are known as impersonalists and devotees of the Lord. The devotee of the Lord worships the transcendental form of the Lord, whereas the impersonalist meditates upon the glaring effulgence, or the bodily rays of the Lord, known as the brahmajyoti. Here in this verse it is said that Mahārāja Parīkṣit attained the lotus feet of the Lord by instructions in knowledge delivered by the son of Vyāsadeva, Śrīla Śukadeva Gosvāmī. Śukadeva Gosvāmī was also an impersonalist in the beginning, as he himself has admitted in the Bhāgavatam (2.1.9), but later on he was attracted by the transcendental pastimes of the Lord and thus became a devotee. Such devotees with perfect knowledge are called mahā-bhāgavatas, or first-class devotees.Actually I always wondered why Srila Prabhupada would say Sukadeva Goswami was an impersonalist???but then found this:SB 12.12.69, Translation:Let me offer my respectful obeisances unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the pleasing, most melodious pastimes of Lord Śrī Kṛṣṇa. He therefore mercifully spoke this supreme Purāṇa, Śrīmad-Bhāgavatam, which is the bright light of the Absolute Truth and which describes the activities of the Lord.SB 1.19.25, Purport:The word bhagavān is sometimes used in relation with some of the great devotees of the Lord, like Śukadeva Gosvāmī. Such liberated souls are disinterested in the affairs of this material world because they are self-satisfied by the great achievements of devotional service. As explained before, Śukadeva Gosvāmī never accepted any formal spiritual master, nor did he undergo any formal reformatory performances. His father, Vyāsadeva, was his natural spiritual master because Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam from him. After this, he became completely self-satisfied. Thus he was not dependent on any formal process. The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Śrī Śukadeva Gosvāmī was already in that status by the grace of his father. As a young boy he was expected to be properly dressed, but he went about naked and was uninterested in social customs. He was neglected by the general populace, and inquisitive boys and women surrounded him as if he were a madman. He thus appears on the scene while traveling on the earth of his own accord. It appears that upon the inquiry of Mahārāja Parīkṣit, the great sages were not unanimous in their decision as to what was to be done. For spiritual salvation there were many prescriptions according to the different modes of different persons. But the ultimate aim of life is to attain the highest perfectional stage of devotional service to the Lord. As doctors differ, so also sages differ in their different prescriptions. While such things were going on, the great and powerful son of Vyāsadeva appeared on the scene.SB 1.19.26, Purport:A respectable personality is described beginning with the legs, and this honored system is observed here with Śukadeva Gosvāmī. He was only sixteen years of age. A person is honored for his achievements and not for advanced age. A person can be older by experience and not by age. Śrī Śukadeva Gosvāmī, who is described herein as the son of Vyāsadeva, was by his knowledge more experienced than all the sages present there, although he was only sixteen years old.
SB Canto 2
SB 2.1.8, Purport:One has to be admitted to the medical college and study the books under the guidance of learned professors. Similarly, Śrīmad-Bhāgavatam, the postgraduate study of the science of Godhead, can only be learned by studying it at the feet of a realized soul like Śrīla Vyāsadeva. Although Śukadeva Gosvāmī was a liberated soul from the very day of his birth, he still had to take lessons of Śrīmad-Bhāgavatam from his great father, Vyāsadeva, who compiled the Śrīmad-Bhāgavatam under the instruction of another great soul, Śrī Nārada Muni. Lord Śrī Caitanya Mahāprabhu instructed a learned brāhmaṇa to study Śrīmad-Bhāgavatam from a personal bhāgavata. Śrīmad-Bhāgavatam is based on the transcendental name, form, attributes, pastimes, entourage and variegatedness of the Supreme Person, and it is spoken by the incarnation of the Personality of Godhead, Śrīla Vyāsadeva. Pastimes of the Lord are executed in cooperation with His pure devotees, and consequently historical incidences are mentioned in this great literature because they are related to Kṛṣṇa.SB 2.3.13, Translation:Śaunaka said: The son of Vyāsadeva, Śrīla Śukadeva Gosvāmī, was a highly learned sage and was able to describe things in a poetic manner. What did Mahārāja Parīkṣit again inquire from him after hearing all that he had said?SB 2.3.16, Translation:Śukadeva Gosvāmī, the son of Vyāsadeva, was also full in transcendental knowledge and was a great devotee of Lord Kṛṣṇa, son of Vasudeva. So there must have been discussion of Lord Kṛṣṇa, who is glorified by great philosophers and in the company of great devotees.SB 2.9.38, Purport:Śrīmad-Bhāgavatam gives us this information as the supreme Vedic literature, and it was personally instructed by the Supreme Personality of Godhead to Brahmājī so that the leader of the living entities might broadcast the message to all in the universe in order to teach the supreme knowledge of bhakti-yoga. Brahmājī in his turn instructed Nārada, his beloved son, the same message of Śrīmad-Bhāgavatam, and Nārada, in his turn, taught the same to Vyāsadeva, who again taught it to Śukadeva Gosvāmī. Through Śukadeva Gosvāmī's grace and by the mercy of Mahārāja Parīkṣit we are all given Śrīmad-Bhāgavatam perpetually to learn the science of the Absolute Personality of Godhead, Lord Kṛṣṇa.SB Canto 7
SB 7.11.4, Purport:Yudhiṣṭhira Mahārāja knew that Nārada Muni is the supreme spiritual master of human society who can teach the path of spiritual liberation leading to the understanding of the Supreme Personality of Godhead. Actually, it is for this purpose that Nārada Muni compiled his Bhakti-sūtra and gave directions in the Nārada-pañcarātra. To learn about religious principles and the perfection of life, one must take instruction from the disciplic succession of Nārada Muni. Our Kṛṣṇa consciousness movement is directly in the line of the Brahma-sampradāya. Nārada Muni received instructions from Lord Brahmā and in turn transmitted the instructions to Vyāsadeva. Vyāsadeva instructed his son Śukadeva Gosvāmī, who spoke Śrīmad-Bhāgavatam. The Kṛṣṇa consciousness movement is based on Śrīmad-Bhāgavatam and Bhagavad-gītā. Because Śrīmad-Bhāgavatam was spoken by Śukadeva Gosvāmī and Bhagavad-gītā was spoken by Kṛṣṇa, there is no difference between them. If we strictly follow the principle of disciplic succession, we are certainly on the right path of spiritual liberation, or eternal engagement in devotional service.Another very very important purport about Sukadeva Goswami:SB Canto 9
SB 9.21.25, Purport:The Śuka mentioned here is different from the Śukadeva Gosvāmī who spoke Śrīmad-Bhāgavatam. Śukadeva Gosvāmī, the son of Vyāsadeva, is described in great detail in the Brahma-vaivarta Purāṇa. There it is said that Vyāsadeva maintained the daughter of Jābāli as his wife and that after they performed penances together for many years, he placed his seed in her womb. The child remained in the womb of his mother for twelve years, and when the father asked the son to come out, the son replied that he would not come out unless he were completely liberated from the influence of māyā. Vyāsadeva then assured the child that he would not be influenced by māyā, but the child did not believe his father, for the father was still attached to his wife and children. Vyāsadeva then went to Dvārakā and informed the Personality of Godhead about his problem, and the Personality of Godhead, at Vyāsadeva's request, went to Vyāsadeva's cottage, where He assured the child in the womb that he would not be influenced by māyā. Thus assured, the child came out, but he immediately went away as a parivrājakācārya. When the father, very much aggrieved, began to follow his saintly boy, Śukadeva Gosvāmī, the boy created a duplicate Śukadeva, who later entered family life. Therefore, the śuka-kanyā, or daughter of Śukadeva, mentioned in this verse is the daughter of the duplicate or imitation Śukadeva. The original Śukadeva was a lifelong brahmacārī.comment: This other explanation of how the Parot of Radharani flew into the mouth of Srila Vyasadevas wife is bonafide as it is in Brahma Vaivarta Purana:
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SB Canto 10.1 to 10.13
SB 10.1.14, Translation:Sūta Gosvāmī said: O son of Bhṛgu (Śaunaka Ṛṣi), after Śukadeva Gosvāmī, the most respectable devotee, the son of Vyāsadeva, heard the pious questions of Mahārāja Parīkṣit, he thanked the King with great respect. Then he began to discourse on topics concerning Kṛṣṇa, which are the remedy for all sufferings in this age of Kali.SB Cantos 10.14 to 12 (Translations Only)
SB 10.89.20, Translation:Śrī Sūta Gosvāmī said: Thus did this fragrant nectar flow from the lotus mouth of Śukadeva Gosvāmī, the son of the sage Vyāsadeva. This wonderful glorification of the Supreme Person destroys all fear of material existence. A traveler who constantly drinks this nectar through his ear-holes will forget the fatigue brought on by wandering along the paths of worldly life.SB 12.6.1, Translation:Sūta Gosvāmī said: After hearing all that was narrated to him by the self-realized and equipoised Śukadeva, the son of Vyāsadeva, Mahārāja Parīkṣit humbly approached his lotus feet. Bowing his head down upon the sage's feet, the King, who had lived his entire life under the protection of Lord Viṣṇu, folded his hands in supplication and spoke as follows.SB 12.6.8, Translation:Sūta Gosvāmī said: Thus requested, the saintly son of Śrīla Vyāsadeva gave his permission to King Parīkṣit. Then, after being worshiped by the King and all the sages present, Śukadeva departed from that place.SB 12.12.69, Translation:Let me offer my respectful obeisances unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the pleasing, most melodious pastimes of Lord Śrī Kṛṣṇa. He therefore mercifully spoke this supreme Purāṇa, Śrīmad-Bhāgavatam, which is the bright light of the Absolute Truth and which describes the activities of the Lord.Sri Caitanya-caritamrta
CC Madhya-lila
CC Madhya 17.138, Translation:"'Let me offer my respectful obeisances unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the most melodious pastimes of Lord Śrī Kṛṣṇa. He therefore mercifully spoke the supreme Purāṇa, known as Śrīmad-Bhāgavatam, which is the bright light of the Absolute Truth and which describes the activities of Lord Kṛṣṇa.'"CC Madhya 21.110, Translation:"The Supreme Personality of Godhead, Kṛṣṇa, is full in all six opulences, including His attractive beauty, which engages Him in conjugal love with the gopīs. Such sweetness is the quintessence of His qualities. Śukadeva Gosvāmī, the son of Vyāsadeva, has described these pastimes of Kṛṣṇa throughout Śrīmad-Bhāgavatam. Hearing the descriptions, the devotees become mad with love of God."CC Madhya 24.48, Translation:"'I offer my respectful obeisances unto Śrīla Śukadeva Gosvāmī, the son of Vyāsadeva and the destroyer of all sinful reactions. Being full in self-realization and bliss, he had no material desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people he described the transcendental historical literature called Śrīmad-Bhāgavatam. This is compared to the light of the Absolute Truth.'"CC Madhya 24.313, Translation:"(Lord Śiva said:) "I may know; Śukadeva Gosvāmī, the son of Vyāsadeva, may know; and Vyāsadeva may know or may not know Śrīmad-Bhāgavatam. On the whole, Śrīmad-Bhāgavatam, the spotless Purāṇa, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries.""CC Madhya 25.145, Purport:Śrīmad-Bhāgavatam was collected by the incarnation of God, Vyāsadeva, and it was later taught to his son, Śukadeva Gosvāmī. This is a quotation from Śrīmad-Bhāgavatam (1.3.41).CC Antya-lila
CC Antya 9.10, Purport:Vyāsadeva was the son of the great sage Parāśara. Other names for him are Sātyavateya and Kṛṣṇa-dvaipāyana Bādarāyaṇa Muni. As one of the authorities on the Vedas, he divided the original Veda, for convenience, into four divisions—Sāma, Yajur, Ṛg and Atharva. He is the author of eighteen Purāṇas as well as the theosophical thesis Brahma-sūtra and its natural commentary, Śrīmad-Bhāgavatam. He belongs to the Brahma-sampradāya and is a direct disciple of Nārada Muni.Śukadeva Gosvāmī is the son of Vyāsadeva. He was a brahmacārī fully conscious of Brahman realization, but later he became a great devotee of Lord Kṛṣṇa. He narrated Śrīmad-Bhāgavatam to Mahārāja Parīkṣit.
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Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
Krsna Book 85:"Great sages, please understand that the transcendental pastimes of Lord Kṛṣṇa are all eternal. They are not ordinary narrations of historical incidents. Such narrations are identical with the Supreme Personality of Godhead Himself. Anyone, therefore, who hears such narrations of the Lord's pastimes is immediately freed from the contamination of material existence. And those who are pure devotees enjoy these narrations as nectar entering into their ears." Such narrations were spoken by Śukadeva Gosvāmī, the exalted son of Vyāsadeva, and anyone who hears them, as well as anyone who repeats them for the hearing of others, becomes Kṛṣṇa conscious. And only the Kṛṣṇa conscious persons are eligible to go back home, back to Godhead.Krsna Book 90:In the beginning of Śrīmad-Bhāgavatam, Śrīla Vyāsadeva offered his respectful obeisances to the Supreme Truth, Vāsudeva, Kṛṣṇa. After that he taught his son, Śukadeva Gosvāmī, to preach Śrīmad-Bhāgavatam. It is in this connection that Śukadeva Gosvāmī glorifies the Lord with the word jayati. Following in the footsteps of Śrīla Vyāsadeva, Śukadeva Gosvāmī and all the ācāryas in disciplic succession, the whole population of the world should glorify Lord Kṛṣṇa, and for their best interest they should take to this Kṛṣṇa consciousness movement. The process is easy and helpful. It is simply to chant the mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Caitanya has therefore recommended that one be callous to the material ups and downs. Material life is temporary, and so the ups and downs of life may come and go. When they come, one should be as tolerant as a tree and as humble and meek as the straw in the street, but certainly he must engage himself in Kṛṣṇa consciousness by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.Lectures
Bhagavad-gita As It Is Lectures
Lecture on BG 4.23 -- Bombay, April 12, 1974:These are the bhakti-yoga. You have to hear about Kṛṣṇa, the Supreme Personality of Godhead. Hearing, hearing, hearing, hearing, you can become mukta. Just like Mahārāja Parīkṣit. He simply listened about Kṛṣṇa, Śrīmad-Bhāgavatam. At the last stage of his life, he listened from Śukadeva Gosvāmī, simply Śrīmad-Bhāgavatam, and he became liberated. Śrī-viṣṇoḥ śravaṇe parīkṣit. The śrī-viṣṇoḥ śravaṇe, about Lord Kṛṣṇa or Lord Viṣṇu. Parīkṣit Mahārāja became liberated. Abhavad vaiyāsakiḥ kīrtane. And vaiyāsaki, the son of Vyāsadeva, Śukadeva Gosvāmī, he simply narrated the topics of Śrīmad-Bhāgavatam. He became liberated.Srimad-Bhagavatam Lectures
Lecture on SB 1.1.3 -- London, August 19, 1971:So this can be done simply by our discussion of Śrīmad-Bhāgavatam. Therefore it is said here, nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). It is the mature fruit of Vedic knowledge. And śuka-mukhād amṛta-drava-saṁyutam. This Śrīmad-Bhāgavatam was written by Vyāsadeva. And it was spoken for the first time by Śukadeva Gosvāmī, his son. He wrote this Śrīmad-Bhāgavatam under the instruction of his spiritual master, Nārada, and he taught his son, beloved son, Śukadeva Gosvāmī, that "You preach. I am writing; you preach." That is the duty of the student. The spiritual master writes, and it is a duty of the disciple to preach. And if the student is also as pure as the spiritual master, then it becomes very nice. Śuka-mukhāt.Lecture on SB 1.2.3 -- London, August 24, 1971:Saṁsāriṇāṁ karuṇayāha purāṇa-guhyam. He first of all spoke Śrīmad-Bhāgavatam to, being compassionate to the people suffering from these material pangs. Taṁ vyāsa-sūnum upayāmi guruṁ munīnām. Guruṁ munīnām. "He's not only my guru, but he is guru, spiritual master, of great sages and saintly persons." Even Vyāsadeva also considered his son greater than himself. When Śukadeva Gosvāmī appeared in the assembly where many saintly persons were present at the time of Mahārāja Parīkṣit, so at the time all the munis stood up to receive him. All the munis. Even there was Vyāsadeva, he also stood up. Therefore he is guruṁ munīnām. He is spiritual master of all saintly persons.Lecture on SB 1.2.3 -- Rome, May 27, 1974:So who did it? Śukadeva Gosvāmī. He first of all explained Śrīmad-Bhāgavatam before Parīkṣit Mahārāja. So that is the beginning of Bhāgavata teaching. Therefore he learned it from his father, and śravaṇam, then kīrtanam. Śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane. This is also kīrtana. Śrī-viṣṇoḥ śravaṇe parīkṣit. Parīkṣit Mahārāja simply heard. And abhavad vaiyāsakiḥ kīrtane. This is kīrtana. The recitation of Bhāgavata by the devotee is also kīrtana. Kīrtana does not mean that as we generally do. No. This Bhāgavata recitation is also kīrtana. So it is said, abhavad vaiyāsakiḥ kīrtane. Vaiyāsaki. Vaiyāsaki means son of vyāsa-sūnum, as it is said. Taṁ vyāsa-sūnum. Vyāsa-sūnum means Śukadeva Gosvāmī, the son of Vyāsadeva. Upayāmi: "Let me offer my respectful obeisances." Guruṁ munīnām: "He is guru, not only my guru, but he is guru of big, big thoughtful men." Munīnām. Muni means thoughtful, philosopher. Guruṁ munīnām.Lecture on SB 1.4.25 -- Montreal, June 20, 1968:So Parīkṣit Mahārāja, he was not a fool. He was a learned king. So all the great sages and saintly persons assembled there. He asked them, "My dear sirs, you are so kind that you have come here at the time of my death. So kindly let me know what is my duty at the present moment." So there were different kinds of authorities. Different kinds of authorities means some were in favor of fruitive activities, karma-kāṇḍa, pious activities; some were in favor of yoga principles; some were in favor of philosophical speculation; and some were in favor of devotional service of bhakti. So fortunately, Śukadeva Gosvāmī, a boy of sixteen years old, but he was highly elevated in spiritual knowledge, the son of Vyāsadeva, he was wandering all over the world, naked and without any care for his body or social convention. Of course, he did not come into the cities, but he heard that Parīkṣit Mahārāja was going to die.Lecture on SB 1.7.8 -- Vrndavana, September 7, 1976:Therefore education should be in such a way planned that he should be nirvṛtti-mārga. Pravṛttir eṣā bhūtānāṁ nirvṛttes tu mahā-phalām. These are general tendency for the conditioned soul. But if anyone can control by training by education these things—vyavāyāmiṣa-madya-sevā: sex life, intoxication and meat-eating—then he's called niratam. He becomes qualified. Vyāsadeva preferred to teach Śrīmad-Bhāgavatam to his son Śukadeva Gosvāmī because he was niratam, nivṛtti-niratam. He was engaged. From the very beginning of his life, as soon as he was... It is said for sixteen years within the womb of his mother, he did not come out purposefully so that he may not be materially attached. Because a small child, the baby comes out from the mother's womb. Within the womb, when he's in suffering, he prays to God, "This time kindly release me. Now I shall begin bhagavad-bhajana." One who is little advanced in his previous life... Because it is very, very terrible condition within the womb of the mother.Lecture on SB 2.1.1 -- Paris, June 9, 1974:So this Śrīmad-Bhāgavatam is a question and answer. The beginning, the... This Śrīmad-Bhāgavatam, first of all it was narrated by Vyāsadeva, and it was heard by his son, Śukadeva Gosvāmī. Then Śukadeva Gosvāmī narrated this Bhāgavatam to Parīkṣit Mahārāja at the time of his death. And from Śukadeva Gosvāmī, the Sūta Gosvāmī heard. This is the paramparā. (aside:) Not yet. This is the paramparā. Kṛṣṇa says in the Fourth Chapter of Bhagavad-gītā, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). Bhagavad-gītā was spoken by Kṛṣṇa millions of years ago to the sun-god. Imaṁ vivasvate, proktavān avyayam. Imaṁ vivasvate proktam, vivasvān manave prāha manur ikṣvākave 'bravīt. This is the paramparā system.Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972:Śukadeva Gosvāmī is supposed to be liberated soul from the beginning of his life. That is a long story. He was sixteen years within his mother's womb. Anyway, he's accepted as a liberated soul. But still, he's attracted by the activities of the narration of the activities of the Lord, and he says that, idaṁ bhāgavataṁ nāma purāṇam, nairguṇya-sthā ramante sma guṇānukathane hareḥ. Idaṁ bhāgavataṁ nāma. This Bhāgavata, this Śrīmad-Bhāgavatam, brahma-sammitam... Brahma-sammitam. So "I heard it from my father, Dvaipāyana." Vyāsadeva, he composed this Śrīmad-Bhāgavatam, and he found his son, Śukadeva Gosvāmī... He had many other sons, but this son, Śukadeva Gosvāmī, because he thought that "This body is liberated," so he taught him about the lessons of the Śrīmad-Bhāgavatam, and this is the first time... Because śravaṇaṁ kīrtanam. He heard it from his father, Dvaipayana, and he is now narrating, kīrtanam. He got the chance of narrating Śrīmad-Bhāgavatam at the time of death of Parīkṣit Mahārāja.Lecture on SB 5.5.30 -- Vrndavana, November 17, 1976:Kīrtanīya. This preaching means kīrtana, not that simply with mṛdaṅga we can have musical kīrtana. No. Preaching is also kīrtana. Abhavad vaiyāsaki-kīrtane. Vaiyāsaki, the son of Vyāsadeva, Śukadeva Gosvāmī, he simply described Śrīmad-Bhāgavatam and became perfect. Abhavad vaiyāsaki-kīrtane. Śrī-viṣṇu-śravaṇe parīkṣit. Parīkṣit Mahārāja simply listened; he became perfect. And Śukadeva Gosvāmī simply described. That is also kīrtana. So this is also kīrtana. As Prabodhānanda Sarasvatī teaching us, he sādhavaḥ sakalam eva vihāya dūrād caitanya-candra-caraṇe kurutānurāgam: "You are sādhu, best person, noble, but this is my request." This is humbleness.Lecture on SB 6.1.7 -- San Francisco, March 1, 1967:How one can understand what is actual Absolute Truth, what is the religious path? The last instruction is mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Therefore you have to follow the footprints of authority. You can take anyone as you authority, as authority, but according to Bhāgavata there are twelve authorities. That is also mentioned. They are authorized persons from the Supreme Personality of Godhead, and they have got disciplic succession. The twelve authorities are Brahmā, Nārada, Lord Śiva and Kumāra, Manu and Lord Kapila, Bhīṣma and Prahlāda, Janaka and Yamarāja and this Śukadeva Gosvāmī, who is speaking the Śrīmad-Bhāgavatam. Vaiyāsaki. Vaiyāsaki means "the son of Vyāsadeva." And they have got their disciplic succession. And if we receive that knowledge from disciplic succession, then we can get perfect knowledge. That is the process of Vedic way.
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on SB 6.1.9 -- Nellore, January 7, 1976:
The Śukadeva Gosvāmī said, "O son of Vedavyasa..." The Śukadeva Gosvāmī, the son of Vedavyasa... Śukadeva Gosvāmī is the son of Vyāsadeva. He answered, "My dear king, since acts meant to neutralize impious action are also fruitive, they will not relieve one from the tendency to act fruitively. Persons who subject themselves to the rules and regulation of atonement are not at all intelligent. Indeed, they are in the mode of darkness. Unless is freed from the mode of ignorance, trying to counteract one action through another is useless because this will not uproot one's desire. Thus, even though one may superficially seem pious, he will undoubtedly be prone to act impiously. Therefore real atonement is enlightenment in perfect knowledge, Vedānta, by which one understands the Supreme Absolute Truth." In this verse there is one particular word, vimarśanam. The meaning of this vimarśanam: "full knowledge of Vedānta."Lecture on SB 6.1.9 -- Honolulu, May 10, 1976:So here the Bhāgavata-kathā, that is transcendental knowledge. So Parīkṣit Mahārāja has approached the right person, Śukadeva Gosvāmī. Why? Because he is the disciple and son of Vyāsadeva. So this is paramparā. One should learn from the right person, that is perfect knowledge. We are sticking to Kṛṣṇa consciousness movement because to receive perfect knowledge. If we change, if we become so rascal that "What has spoken in the Vedic literature, there is beyond, something," then we are rascal. There is no beyond. This is perfect knowledge. So how to take perfect knowledge? Tad viddhi. First of all you try to learn. Tad viddhi. How to learn? Where to learn? Praṇipātena, fully surrendered. If you find somebody that he is somebody important where you can surrender fully, from him... Tad viddhi praṇipāta... This is. Our process of Vedic knowledge is how to surrender, not that I hear and I reject it. That is not the way. That is another rascaldom. First of all find out the person where you can surrender.Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971:The first one is Lord Brahmā, the second is Nārada, the third is Lord Śiva, and the fourth, the Kumāras, and the five, Kapila, and then Manu, Vaivasvata Manu. Imaṁ vivasvate yogaṁ proktavān aham avyayam, vivasvān manave prāha (BG 4.1). This Manu, he is also mahājana. This, this time is going on, Vaivasvata Manu. Vivasvān manave prāha. Manu is also mahājana, Prahlāda Mahārāja, and Janaka, Janaka Mahārāja, the father of mother Sītā, he is also mahājana. And Bhīṣma. Bhīṣma, the grandfather Bhīṣma, he is also mahājana. Therefore Bhīṣma's instruction in the Bhāgavata should be taken seriously. And on his deathbed, he instructed Mahārāja Yudhiṣṭhira, and Kṛṣṇa also heard. So these are mahājanas. Bhīṣmo baliḥ, Bali Mahārāja. Vaiyāsaki, Śukadeva Gosvāmī, the son of Vyāsadeva, he is mahājana. And vayam. Vayam means Yamarāja himself. He says, "We are also."Lecture on SB 7.6.1 -- New York, April 9, 1969:Prahlāda and Janaka, the great king, Janaka, whose daughter was married to Lord Rāmacandra. Jānakī. Therefore, Sītā's name is Jānakī, daughter of Mahārāja Janaka. So he is also a great authority. Prahlādo janako bhīṣmaḥ, and Bhīṣma, you have heard the name of Bhīṣma, the grandfather of Arjuna. He is also one of the authorities. And, prahlādo janako bhīṣmo balir, Mahārāja Bali, a king. He was a grandson of this Prahlāda Mahārāja. He became mahājana. All these persons, they became authorities by their exemplary character for advancing in Kṛṣṇa consciousness. Therefore they are considered as authorities. So, balir vaiyāsakir vayam. Vaiyāsakiḥ means the son of Vyāsadeva, Śukadeva Gosvāmī. He's also authority. And vayam, it is, this statement is made by Yamarāja, the controller of sinful activities. Superintendent of police, appointed by Kṛṣṇa. So he is also one of the authorities. How you can deny the superintendent of police as authority? As he is also authority in the state, similarly he is also authority.Lecture on SB 7.6.1 -- Madras, January 2, 1976:So they are different devotees who have accepted one of them. Just like śrī-viṣṇu-śravaṇe parīkṣit. Parīkṣit Mahārāja, he simply heard, listened from Śukadeva Gosvāmī the bhāgavata-dharma. He simply heard. He did not do anything else. Simply by hearing. And abhavad vaiyāsakiḥ kīrtane. Vaiyāsaki, the son of Vyāsadeva, Śukadeva Gosvāmī, he simply explained bhāgavata. So both of them got the same goal of life, liberation. And liberation means muktir hitvā anyathā rūpaṁ svarūpeṇa avasthitiḥ. This is called mukti.Conversations and Morning Walks
1969 Conversations and Morning Walks
Room Conversation with Allen Ginsberg -- May 11, 1969, Columbus, Ohio:Prabhupāda: That is also kīrtana. Kīrtana means kīrtayati. Glorifying. That is kīrtana. So either you sing musically or you speak devotionally, both of them are kīrtana. Just like Śukadeva Gosvāmī, he continually spoke to Mahārāja Parīkṣit. That is also state, śrī viṣṇu... śravaṇe parīkṣit, abhavad vaiyāsakiḥ kīrtane. Vaiyasaki, the son of Vyāsadeva, Sukadeva Gosvāmī, he became liberated simply by kīrtane. But what is that kīrtana? He never played musical way. He simply explained Śrīmad-Bhāgavatam. So this is also kīrtana. This is called saṅkīrtana. Bahubhir militvā kīrtayati. That is saṅkīrtana.1973 Conversations and Morning Walks
Room Conversation with Indian Guests -- July 11, 1973, London:Prabhupāda: So this is the only remedy, Hare Kṛṣṇa. Therefore you'll find all our students, they have got these beads. We have got these beads. Either we shall chant Hare Kṛṣṇa or we shall talk of Kṛṣṇa. That is also chanting. When you talk of Kṛṣṇa, that is also chanting. Kīrtana, kīrtana means kīrtayati, talking, speaking. Just like Parīkṣit Mahārāja. Parīkṣit Mahārāja: śrī-viṣṇoḥ śravaṇe parīkṣit. The item is śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). About Viṣṇu, to hear and chant. So simply by hearing about Viṣṇu, Parīkṣit Mahārāja became liberated. Śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane. Vaiyāsaki, the son of Vyāsadeva, Śukadeva Gosvāmī, he became perfect kīrtane, by kīrtana. But he... He was... He did not chanted Hare Kṛṣṇa mahā-mantra, but he recited Śrīmad-Bhāgavatam. So that is also kīrtana. Talking of Kṛṣṇa, that is also kīrtana. Kīrtana does not always mean that you have to chan... You have to engage yourself always in glorifying the Lord.1974 Conversations and Morning Walks
Room Conversation with Richard Webster, chairman, Societa Filosofic...:Prabhupāda: Mahājana means the recognized persons, recognized by the Supreme Lord, such persons we follow. We have got a list of recognized persons, just like Lord Brahmā, Lord Śiva, the Manu. Just like in the Bhagavad-gītā, Manu's name is there. Imaṁ vivasvate yogaṁ proktavān aham avyayam, vivasvān manave prāha (BG 4.1), this Manu. So Manu, then Kapila, then Prahlāda, Janaka, Vyāsadeva, Śukadeva Gosvāmī, Yamarāja. In this way there are twelve mahājanas. And we receive knowledge from either of them. That is bona fide philosophy. That is called paramparā system. The original teacher is Kṛṣṇa and from Him the sun-god, Vivasvān, learned it. He spoke to his son, Manu. Manu spoke to his son, Ikṣvāku. In this way the paramparā system is coming. And that is bona fide. This is our philosophy, to accept knowledge from the perfect person or his bona fide representative.1975 Conversations and Morning Walks
Room Conversation with Indian Guests -- March 13, 1975, Tehran:Prabhupāda: This is the typical example of sarva-dharmān parityajya mām ekaṁ śaraṇaṁ. So, of course, it is not possible to become on the standard of gopīs. That is not possible. But at least we shall try to follow these devotees. Arjuna is there, gopīs are there, Uddhavas are there—many devotees. Lord Brahmā is there. Lord Śiva is there. Kapiladeva is there. The four Kumāras are there. Bhīṣmadeva is there. Prahlāda Mahārāja is there. Janaka Mahārāja is there. Śukadeva Gosvāmī is there. So mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). If we simply follow these big, big devotees, then our life is successful. For authorized persons' name, to follow them:- svayambhūr nāradaḥ śambhuḥ
- kumāraḥ kapilo manuḥ
- prahlādo bhīṣmo janako
- balir vaiyāsakir vayam
- (SB 6.3.20)
Twelve: Lord Brahmā, Lord Śiva, Nārada, then the four Kumāras, then Kapiladeva, then Prahlāda Mahārāja, Bhīṣma, Janaka Mahārāja, Vyāsadeva, er, no, Vaiyāsakī, son of Vyāsadeva. Not Vyāsadeva—son of Vyāsadeva, Śukadeva Gosvāmī. Bali Mahārāja and Yamarāja. These twelve mahājana, we can follow them. Sarvātmā snapane baliḥ. Bali Mahārāja gave everything to Kṛṣṇa.
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And our Gurudeva has spoken this:
1 - Sriya Suka - The Parrot of Srimati Radharani From discourses by Srila Bhaktivedanta Narayana MaharajaA reason given why Sukadeva Goswami didn't directly mention Srimati Radharani In the Srimad Bhagavatam is because Maharaja Pariksit had only seven days to live and uttering Srimatl Radharanl's name would have thrown Sukadeva into ecstatic trance for six months. In the Brahma Vaivarta Purana it has been described "sri radha nama mantrena murch senmesiki bhavet noccareta mata spastam pariksit hit krin munih". If Sukadeva Goswami uttered the name of Srimati Radhika, he would at once remember Radhika's pastimes. Due to the Radha-prem he would experience, he would become with "avista citta," excited and fixed in remembering Her pastimes and activities in the service of Krishna. He would then have become internally fixed on Krishna and externally inert for six months. Parikslt Maharada had only seven days to live, and Sukadeva Goswami wanted him to have the benefit of the entire Srimad Bhagavatam.His Worshipful Deity Why would Sukadeva Goswami go into an ecstatic trance at the mere mention of the name of Srimati Radharani? Srila Sanatana Goswami writes as follows in his own commentary to his Brhad Bhagavatamrta, Kanda 1, Chapter 7, verses 156-158: "Srimati Radharanl was the worshipable Deity, the isthavdev, of Sukadeva Goswami. When he used to utter the name of Radhika, he used to become avista citta, - internally spiritually excited and externally inert." So in the Srimad Bhagavatam he has given the name of Radhika and other gopis in a hidden way." Indirectly Uttered Sukadeva Goswami has therefore not uttered the name directly, but only indirectly. According to rasa sastra, an indirect utterance is better than a direct utterance. veda brahmanatma-visayas, tri-kanda-visaya ime paroksa-vada rsaya, paroksam mama ca priyram "The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I am also pleased by such confidential descriptions." (SB 11.21.35) Rasika Bhakta So, Sukadeva Goswami also uttered the gopis' names indirectly, as in aniyaradhito SB 10.30.28, anya, by Her who has aradhito, perfectly worshlped. This refers to Srlmatl Radhika. A rasika bhakta can understand that it was Srimati Radharani, the one who has most perfectly worshipped Krishna, and the one that Krishna has taken away from the rasa sthala, and who He has disappeared with. It was only this gopi whose head and feet Krishna had decorated In a secluded place. Aradito But, uttering the words aradito which indlcates Srimati Radharani and which sounds so much like the name of Radhika, Sukadeva Goswami became at once avistha-citta. After becoming so emotional, he changed the sublect. Also in Srimad Bhagavatam 2.4.14, Sukadeva Goswami uttered radhasa, which defines Srimati Radharani as opulence. By the Grace of Sanatana Goswami Sanatana Goswami also says that in Rasa Panchadhya of the Srimad Bhagavatam, and in the Gopi Gita, in the Uddhava Sandesha and in the Bhrahara (Bee) Gita, Sukadeva Goswami has also carefully used other words to indirectly denote Srimati Radharani. We are grateful to Sanatana Goswami, for without his revealing these truths to us, we could never understand. Sukadeva Goswami has used the words ksacit doham hitva in SB 10.29.5, the words tais taih padais in SB 10.30.26, the words yam gopim anayat in SB 10.30.35, the words sa vadhur anvatapyata in SB 10.30.38, the words kacit karambujam saurer in SB 10.32.4, and the words kacin madhukaram drstva. Each of these quotes denotes Srimati Radhika and other gopis. Those who are rasika bhaktas, with open eyes, can see the names of the gopis and the name of Sri Radhika everywhere. But the blind can not see. The Parrot of Sri But why would Sukadeva Goswami become so emotional at the mere mention of the name of Srimati Radhika? In the Srimad' Bhagavatam it is often stated, srl sukadeva uvaca. Sri means sriya sukadeva, or the suka, parrot of Sri - Srimati Radharani. Jlva Goswami, in Golpal Campu, explains that this suka originally was Srimati Radhika's and used to sit on Srimati Radhika's left hand while She would affectionately feed him the seeds from a pomegranate fruit. She would pet him affectionately telling him, "Bolo Krishna! Krishna! Thls parrot would then sweetly utter the names of Krishna. One day that suka flew away to Nandagram to Krishna who was sitting within a kunja (garden) with His friend Madhu Mangala and others. The suka sat on a branch of a pomegranate tree and very sweetly began to utter Krishna's name, "Krishna, Krishna." Krishna looked toward the suka and was moved. The parrot spoke again, "Oh, I am very wretched and unfortunate. I am kritghna - ungrateful and do not recognize the good qualities of anyone. For I have left my mistress and have come here." He uttered this In such a pitiable manner that Krishna was both astonished and Impressed. He at once took the parrot, who was Srimati Radhika's own, in His hand and began to fondle htm. Radha Bhagavatam After Krishna's manifest lila ended, by the order of Krishna, the parrot, to manifest Radha Bhagavatam, remained In this world. Later, he entered into the mouth of Vyasadeva's wife and remained for 18 years. This Sukadeva Is sriya suka, the Suka of Srimati Radhika. This is why he was so rasika that he couldn't utter the name of Radhika. Puranas Other Puranas do mention Srimati Radharani directly, but these Puranas are never the less not one hundred percent free from tinges of karma and jnana.The Srimad Bhagavatam is beyond the other Puranas and unique in its freedom from all goals other than the glorification of Krishna bhakti. No hint of karma or jnana taint its pages. The goal of the Srimad Bhagavatam, in essence, even more than glorifying Krishna, is to glorify Srimati Radharani. This is so because Srimati Radharani possesses the most selfless love for Krishna, even more full than the other residents of Vrindaban, and even more than the other gopis. The Glory of Srimati Radharani This being true, the Srimad Bhagavtam thus mentions the glories of Srimati Radharani in practically every verse. Those who have eyes to see can see Srimati Radharani's name everywhere, in every verse. But Sukadeva Goswami has carefully spoken Srimad Bhagavatm so that these glories are mentioned only indirectly. This is natural, for one keeps those things dearest to him well hidden, protected from the unqualifled who cannot appreciate them. As a chaste wife in public covers her head with her sari and uncovers it only in the presence of her husband, so Sukadeva has presented the truth about Srimati Radharani in a covered fashion. Only the rasika bhaktas who possess the proper adhikara,- the proper eligibility, can actually pierce Sukadeva's covering. Another analogy can help us understand. The naked body of a woman Is not beautiful. But if she covers her body with a fine transparent cloth and then water is poured on that cloth, each of her features are revealed. This is how-to appreciate the beautiful features of a woman. Similarly, the glories of Srimati Radharani are only enhanced through the thin coverlng supplied by the author, the most intelligent Sukadeva Goswami. Covering Srimati Radharani's supreme position also enhances the ultimate revelation of those glories, as things obtained with hardship are appreciated more than those easily attained. The attainment of prema must include the overcoming of obstacles. Chaitanya Mahaprabhu Sri Caitanya Mahaprabhu is Krishna, Himself, having assumed the mood of Srimati Radharani. He tells us that the gopis are the best worshipers of Krishna. If Srimad Bhagavatam did not contain the glories of Srimati Radharani, Sri Caitanya Mahaprabhu would never have touched it. But because Radha's glories are within every sloka (verse), He embraced Srimad Bhagavatam close to His breast. Like oil hidden within mustard seeds or butter hidden within milk, the glories of Srimati Radharani are hidden within the Srimad Bhagavatam But the foolish cannot recognize them. However, the commentaries of Srila Jiva Goswami and Srila Visvannath Cakravartl Thakur reveal those glories to us. Here are some Srimad Bhagavatam verses and their glorification of SrImati Radharani:1. Brahma prayed to become grass in Vrindaban so he could catch the dust from the feet of all the Vraja residents. (SB 10.14.34) Uddhava, on the other hand, also wanted to become the grass of Vrindaban, but only wished to obtain the dust of one gopi. The word padarenu, "dust from the feet," is singular in SB 10.47.61 He wanted the dust from the feet of that gopl who had gone off alone durlug the rasa dance. Who is that gopi? It is Srimati Radhika. 2. Krishna, after leaving the gopis during the rasa dance, was smiling with a mild, closed smile. Inside, the Lord felt some shame that he had caused the gopis difficulty. One gopi took the feet of Krishna in her lap, another took His hand, and still another took another hand. One gopi mildly chastised HIm, a second gopi with some sarcasm said, "You are a very good friend," and one gopi was crying. (Candravali, Shyamala, Padama, Lalita, and Badra) SB 10.32.4-5 & 7-8. A fourth gopi, stayed apart She expressed through Her glance that Krishna was ungrateful, considering all that the gopis had done for him. She showed her mana, which is like anger towards Him from a distance. This was Srimati Radharani. SB 10.32.6These points are explained within the commentary of Visvannath Cakravarti Thakur. Thus the Srimad Bhaganatam is certainly amala purana, and without a doubt the most authorized book. It is also rasa grantha and siddhanta grantha.The Bird in the Sage - July 8, 2007
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja The Bird in the Sage Germany: July 8 2007 Part One When Krsna departed from this world more than 5000 years ago, all the qualities of the transcendental world left with Him. All His qualities went with Him, and then Kali-yuga entered very soon after that. At that time, the minds of all ladies and males, householders, brahmacaris, and even sadhus and sannyasis were upset. Practically everyone began to engage solely in sense gratification, and irreligious activities were performed everywhere. Anxious for the good of the people in general, approximately 88,000 sages headed by Saunaka and others gathered on the banks of Gomati River in Naimisaranya, thinking about what to do. The disciple of Srila Sukadeva Gosvami, Ugrasrava Suta, was present there, and the sages addressed him, O Suta Gosvami, you are a disciple of the very elevated devotee, Srila Sukadeva Gosvami, who heard the Srimad-Bhagavatam from Srila Vyasadeva himself. You also know the Vedas, Upanisads, Puranas, Mahabharata and Ramayana, and especially Srimad-Bhagavatam. Our question is about the fact that Kali-yuga is coming. The sages continued: prayenalpayusah sabhya kalav asmin yuge janah mandah sumanda-matayo manda-bhagya hy upadrutah [O learned one, in this of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed. (Srimad-Bhagavatam, 1.1.10)] The duration of human life is very short in this Kali-yuga; it does not last more than a hundred years. Moreover, if one is not sense-controlled, he will live for only fifty years. The word manda in this verse indicates that the intelligence of those in this Age is very small. The word sumanda-matayo means that they are not intelligent. Identifying themselves with their body, they think, My son is mine, my wife is mine, my wealth is mine, everything in relation to my body is mine. They do not know who God is or who they are. They have no intelligence. The word manda-bhagya means that they always endeavor for happiness, but instead only suffering comes without inviting it. Especially, old age is bound to come, and finally one must give up ones body. No one will go with you after you leave your body; not your dear wife, nor your children, nor your other relatives. No one will go with you. All your wealth will stay here, and you yourself do not know where you will go. There are so many disturbances and problems, and so much quarreling in Kali-yuga, and sometimes there are diseases like cancer or TB. There are always new illnesses, and one does not know when he will die. During the reign of Ramacandra, and also during the reign of Pariksit Maharaja, the general status quo was that a son never died before his father and no lady became a widow untimely. Everybody was happy. Now, however, we see a son does not necessarily know the name of his father. Also, there are so many divorces here and there. It may be that the world record for divorce in the Guinness Book of World Records is that a lady has married and subsequently more than twenty times. No one in this world can be happy. The sages continued speaking to Srila Suta Gosvami: bhurini bhuri-karmani srotavyani vibhagasah atah sadho 'tra yat saram samuddhrtya manisaya bruhi bhadraya bhutanam yenatma suprasidati [There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. (Srimad-Bhagavatam 1.1.11)] By your intelligence, and by your having read all scriptures like the Vedas, the Upanisads, the Gita, and especially the Bhagavata Purana, you can tell us what is their essence, by following which our soul will be happy. We are not asking how this body will be happy, but we are especially asking how the soul will be happy. A drunkard might think he has become greatly happy by drinking vast quantities of wine, but actually he is not happy. One who eats the flesh of cows and thinks that he is very happy, is not happy. Such persons are deluded. They dont know what will be the effect of doing such things. So the sages asked, Please tell us the essence of all the scriptures, by knowing which our soul will be happy. Suta Gosvami became very happy by hearing this inquiry. He replied, I am very fortunate, because you have asked me a question that inspires me to remember all the sweet pastimes of Sri Krsna and His incarnations. I will surely give you an answer. He then offered his obeisances to his Gurudeva: yam pravrajantam anupetam apeta-krtyam dvaipayano viraha-katara ajuhava putreti tan-mayataya taravo 'bhinedus tam sarva-bhuta-hrdayam munim anato 'smi [Srila Suta Gosvami said: Let me offer my respectful obeisances unto that great sage Sukadeva Gosvami, who can enter the hearts of all. When he went away to take up the renounced order of life (sannyasa), leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Srila Vyasadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father. (Srimad-Bhagavatam, 1.2.2)] Srila Sukadeva Gosvami was actually the dear parrot of Srimati Radhika Sriyah Suka. Sriyah means of Radhika. One day, Srimati Radhika was feeding pomegranates to that parrot. She placed him on Her hand and told him, O Suka, say Krsna, Krsna, Krsna. The parrot repeated, in the same very sweet and melodious tune and voice as Srimati Radhika's: Krsna, Krsna, Krsna. The parrot then flew away from Her and went to Krsnas home in Nandagaon, which was situated nearby. There, Krsna was sitting with Madhu-mangala and they were talking about something. The green parrot sat on the branch of a tree that was fully laden with dark green leaves and began to speak like Srimati Radhika: Krsna, Krsna, Krsna. Krsna asked, Where is the sound coming from? No one is here! He then saw that a very beautiful parrot was sitting on the tree. He very sweetly called to the parrot, Come on, come on, and the parrot at once came to sit on His hand. Krsna asked him, What are you saying again and again? The parrot said, Krsna, Krsna, Krsna, and added, I am very, very unlucky. My Svamini (mistress) is Srimati Radhika. She held me on Her hand and gave me pomegranates, and She told me to repeat Krsna, Krsna. She is very merciful. She loves me so much. Unfortunately, however, because I have the nature of a bird, I flew from there and I have come here. When Krsna heard this, He began to caress the parrot. He said, Speak again. In the meantime, Lalita and Visakha arrived. They said, O Krsna, this parrot belongs to Srimati Radhika. She cannot live without him. Please give him to us. Krsna replied, You can call him, and if he comes to you, you can take him. They began to call the parrot, but he did not come. They told Krsna, If any living entity comes to You, he will get Your affection and never go anywhere else. If Srimati Radhika comes and calls him, only then will he come; otherwise not. Without this parrot, my sakhi Radhika will not be able to remain alive. She is very upset. Krsna replied, I will not give him to you. If he personally wants to go, he can go. Then Lalita and Visakha, who were very intelligent, went to Mother Yasoda and said, Srimati Radhikas parrot has come here. Our sakhi is very upset. Please take the bird and give him to us so that we can return him to Her. Mother Yasoda immediately said, Sit here and wait, I will come back very soon. She went to the place where Krsna was playing with the bird and said, What nonsense are you doing? You are always playing with birds and animals. Come with me. She took hold of Krsnas hand and began to take Him home. Your father is sitting and waiting for You to take bath and prasadam. You should go at once. Sri Krsna is the Supreme Lord, the Lord of Lords, but in front of Mother Yasoda He is only a baby. He is helpless. He forgets His Godhood. He forgets that He is all-powerful. Mother Yasoda gave the parrot to Lalita and Visakha and they returned with him to Srimati Radhika. When Srimati Radhika and Krsna were about to conclude Their pastimes on the Earth, this parrot wanted to go with Them to Their abode, but They told him, After we have returned, there will be no one to tell the residents of the world about Krsna-bhajana. It will be better if you remain here and preach Srimad-Bhagavatam that which Sukadeva will tell Pariksit Maharaja. So please stay here. *[See endnote 1] Sriya Suka remained here in this world, but he knew that without hearing Krsnas sweet pastimes, he would not be able to teach it. He therefore went to Kailasa, where Lord Sankara was telling Srimad-Bhagavatam to his wife Parvati. *[See endnote 2] While Parvati was hearing, that parrot sat on a branch of a tree that was so laden with leaves that the entire tree looked dark green. Parvati-devi heard the First Canto, but when the subject matter of the creation of this world (sarga visarga) came up in the Second and Third Cantos, she did not have any interest; she fell asleep. She had been saying, Go on. Very good, go on. And when she fell asleep the parrot began to imitate her voice: Oh yes. Very good. Go on. After this? Sankara thought that Parvati was hearing, but when he had completed the Tenth Canto and was about to complete the Twelfth Canto, she woke up and said, O Lord Siva, I was sleeping. I have not heard anything. Then who heard? he asked. Looking here and there, he saw that a parrot was sitting on the very dark and green looking branch of the tree and was saying, Yes yes, go on. Sankara took up his trident and the parrot flew away. He followed the bird to kill him. Suka flew at once towards Badarikasrama, where Srila Vyasadeva was telling the same hari-katha, Srimad-Bhagavatam, to his wife Vitika, who was hearing with great wonder. While she was hearing the wonderful pastimes of Krsna lifting the Govardhana Hill, the parrot entered her stomach through her mouth. Carrying his trident and very angry, Sankara arrived there and. he said to Srila Vyasadeva, O Srila Vyasadeva, respectful obeisance to you. Srila Vyasadeva asked, Where are you coming from? You are carrying your trident. It seems that you are very angry. Oh yes. Have you seen any parrot coming here? Why are you searching for a parrot? He has heard Srimad-Bhagavatam. Then why do you want to kill him? An unqualified person should not hear Srimad-Bhagavatam. [If an unqualified person hears what he is unqualified to hear, he may misuse it and create chaos in society. ed] The parrot is unqualified, and yet he heard the whole Srimad-Bhagavatam. What is the result of hearing Srimad-Bhagavatam? One becomes immortal. If he is immortal, how can you kill him, Sankara? Sankara began to laugh, and then he returned to Kailasa. The parrot was now in the womb of Srila Vyasadevas wife, where he stayed for sixteen years. After sixteen years passed, Srila Vyasadeva said, Oh prabhu, who are you? I dont know who you are. Why are you giving suffering to your mother? Please come out. The boy said, I will not come out, where maya is present everywhere. Do you know the meaning of Maya? Ma-ya that which does not exist. It seems to be a fact that we are these bodies, but we are not. We think that we are these bodies; this is maya. It is maya to be attached to the body and not to Krsna, and it is because of this maya that we are suffering from the endless pain of birth and death. We know that our forefathers have died, but we think that we will not die. This is all maya. Creation, maintenance and destruction of this world are all maya. So Suka told Vyasadeva, I will not come into maya. Srila Vyasadeva replied, I will remove this maya. Please come out. I dont believe you. Who will you believe? I will believe Krsna. If He will come and tell me to come out, I will do so. Krsna came there by the of Vyasadeva and said, O my son, I am Krsna. I am removing maya just for a moment, so please come out right now. I believe You, Sukadeva said. Krsna at once removed His maya. He personally sent the illusory energy far away so that Sukadeva Gosvami would come out of his mother's womb, and Sukadeva came out at that moment. There was no samskara (Vedic reformatory ritual for purifying the human being *[See Endnote 3]; no cutting of the umbilical cord. There was no yajna-upavita (giving of brahminical initiation and the sacred thread). Sri Sukadeva Gosvami ran away towards the forest without giving any attention to Srila Vyasadeva and his wife. He was a brahmana and a renunciate from birth. Vyasadeva thought, I have written Srimad-Bhagavatam, but there is no qualified person in this world to whom I can teach it. From his very birth, my son has no attachment to any worldly things. He is actually qualified to hear. If he will hear, he will be able to preach this mission to the entire world. He began to follow his son, calling out, O Son! O Son! O Son! Come here! Come here! Please return! But only an echo came from the forest: Who is father? Who is son? Who is mother? Krsna is your father. Krsna is your mother. Krsna is everything. That echo came. While Sukadeva Gosvami was entering the forest, followed by Srila Vyasadeva, there were some young heavenly damsels called Apsaras playing naked in a pond. When Sukadeva Gosvami passed by, they continued playing naked in the pond. However, when Srila Vyasadeva, who was very old and had very long, white hair, came by, they at once ran away. They quickly put on their garments and offered their obeisances to Srila Vyasadeva from very far away. Srila Vyasadeva asked them, Oh, my daughters of daughters of daughters, I am older than your grandfathers grandfather. When you saw my young, beautiful, naked son, you were not embarrassed at all. But I am so old. You are young enough to be my great-grand-daughters, but when you saw me, you felt shame. You at once dressed yourselves in your garments and offered obeisances. Why? The Apsaras replied, Your son does not see whether someone is a man, a lady, a tree, or a creeper. He only sees the soul and the Supersoul everywhere. But you spoke to us, addressing us as your great-granddaughters. This is why we became so shy in front of you. After this, Srila Vyasadeva wrote a verse and taught it to some hunters. He told them that if they would sing this verse, they would be able to capture many birds in the forest. They went to the forest and recited Srila Vyasadevas verse: barhapidam nata-vara-vapuh karnayoh karnikaram bibhrad vasam kanaka-kapisam vaijayantim ca malam randhran venor adhara-sudhayapurayan gopa-vrndair vrndaranyam sva-pada-ramanam pravisad gita-kirtih [Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the vaijayanti garland, Lord Krsna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrndavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories. (Srimad-Bhagavatam, 10.21.5)] This is a very beautiful description of Krsna, found in the Srimad-Bhagavatam. Hearing it from the hunters, Srila Sukadeva Gosvami was at once attracted. He came to them and asked, Who has taught you this? Please ask him to explain the qualities of the person described in this verse? The next day the hunters returned to Srila Vyasadeva, and he gave them another verse: aho baki yam stana-kala-kutam jighamsayapayayad apy asadhvi lebhe gatim dhatry-ucitam tato nyam kam va dayalum saranam vrajema [Alas, how shall I take shelter of one more merciful than He who granted the position of mother to a she-demon although she was unfaithful and she prepared deadly poison to be sucked from her breast? (Srimad-Bhagavatam, 3.2.23)] The witch Putana went to Vrndavana to kill Krsna, having put poison on her breast, but Krsna is so merciful that after killing her He gave her a destination like a mother (His nurse). Who can be as merciful as Krsna? Who is there to take shelter of besides Krsna? After hearing this verse, Sukadeva came to Srila Vyasadeva, who then taught him the entire Srimad-Bhagavatam. As mentioned earlier, Suta Gosvami had been asked by the sages of Naimisaranya how the soul can be happy. So now, having been requested by the sages of Naimisaranya to speak about the essence of the revealed scriptures, Sri Suta Gosvami offered his humble obeisances to his Gurudeva, Sukadeva Gosvami, because he was going to begin reciting Srimad-Bhagavatam. Sri Suta Gosvami prayed: yah svanubhavam akhila-sruti-saram ekam adhyatma-dipam atititirsatam tamo 'ndham samsarinam karunayaha purana-guhyam tam vyasa-sunum upayami gurum muninam [Let me offer my respectful obeisances unto him , the spiritual master of all sages, the son of Vyasadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience. (Srimad-Bhagavatam 1.2.3)] This Srimad-Bhagavatam is the very essence of the entire Vedic literature: the Puranas, and Mahabharata, Ramayana, Bhagavad-Gita and all other scriptures. The Srimad-Bhagavatam is like a lamp. By the help of a lamp we can see ourselves and others in the darkness. Similarly, by reading and following Srimad-Bhagavatam and hearing from any bona fide Guru, we can see transcendental Krsna along with His associates and sweet pastimes. Srila Vyasadeva taught his son with compassion, and with great mercy for the entire world and all living entities. We should hear Srimad-Bhagavatam. To be continued... [*Endnote 1 This history is related in Sri Kavi Karnapuras book, Ananda Vrndavana Campu. [*Endnote 2 - The Bhagavatam is eternal and Srila Sukadeva Gosvami is eternal. The Bhagavatam is the story of Bhagavan (the Supreme Personality of Godhead and his devotees. When it is retold and retold, the context of each subsequent retelling is added to the text, but it is still Bhagavatam. Before it was written down by Srila Vyasadeva, it was coming as oral tradition. Even the original four verses were called Bhagavatam until it was gradually expanded. So the Bhagavatam existed before Srila Vyasadeva realized it in this trance and then revised it and taught it to Sukadeva Gosvami. Srimad-Bhagavatam (1.7.8) states: The great sage Vyasadeva, after compiling the Srimad-Bhagavatam and revising it, taught it to his own son, Sri Sukadeva Gosvami, who was already engaged in self-realization.] [*Endnote 3 Samskaras are impressions on the mind of previous experiences or acts done in a former state of existence. In this context the word refers to Vedic reformatory rituals which are performed from the time of conception until death. Their purpose is to purify the human being.]Comment:SYNONYMSnigama — the Vedic literatures; kalpa-taroḥ — the desire tree; galitam — fully matured; phalam — fruit; śuka — Śrīla Śukadeva Gosvāmī, the original speaker of Śrīmad-Bhāgavatam; mukhāt — from the lips of; amṛta — nectar; drava — semisolid and soft and therefore easily swallowable; saḿyutam — perfect in all respects; pibata — do relish it; bhāgavatam — the book dealing in the science of the eternal relation with the Lord; rasam — juice (that which is relishable); ālayam — until liberation, or even in a liberated condition; muhuḥ — always; aho — O; rasikāḥ — those who are full in the knowledge of mellows; bhuvi — on the earth; bhāvukāḥ — expert and thoughtful.O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.Srila Gurudeva told me once to take sannyasa and leave all behind like Sukadeva Goswami did at birth ,he chanted this sloka to me 3 times:Śrīmad Bhāgavatam 1.2.2
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Śrīla Sūta Gosvāmī said: Let me offer my respectful obeisances unto that great sage [Śukadeva Gosvāmī] who can enter the hearts of all. When he went away to take up the renounced order of life [sannyāsa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyāsadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.see also Srila Prabhupadas purport:PURPORTThe institution of varṇa and āśrama prescribes many regulative duties to be observed by its followers. Such duties enjoin that a candidate willing to study the Vedas must approach a bona fide spiritual master and request acceptance as his disciple. The sacred thread is the sign of those who are competent to study the Vedas from the ācārya, or the bona fide spiritual master. Śrī Śukadeva Gosvāmī did not undergo such purificatory ceremonies because he was a liberated soul from his very birth.Generally, a man is born as an ordinary being, and by the purificatory processes he is born for the second time. When he sees a new light and seeks for spiritual progress, he approaches a spiritual master for instruction in the Vedas. The spiritual master accepts only the sincere inquirer as his disciple and gives him the sacred thread. In this way a man becomes twice-born, or a dvija. After qualifying as a dvija one may study the Vedas, and after becoming well versed in the Vedas one becomes a vipra. A vipra, or a qualified brāhmaṇa, thus realizes the Absolute and makes further progress in spiritual life until he reaches the Vaiṣṇava stage. The Vaiṣṇava stage is the status of a brāhmaṇa. A progressive brāhmaṇa must necessarily become a Vaiṣṇava, for a Vaiṣṇava is a self-realized, learned brāhmaṇa.Śrīla Śukadeva Gosvāmī was a Vaiṣṇava from the beginning; therefore, there was no need for him to undergo all the processes of the varṇāśrama institution. Ultimately the aim of varṇāśrama-dharma is to turn a crude man into a pure devotee of the Lord, or a Vaiṣṇava. Anyone, therefore, who becomes a Vaiṣṇava accepted by the first-class Vaiṣṇava, or uttama-adhikārī Vaiṣṇava, is already considered a brāhmaṇa, regardless of his birth or past deeds. Śrī Caitanya Mahāprabhu accepted this principle and recognized Śrīla Haridāsa Ṭhākura as the ācārya of the holy name, although Ṭhākura Haridāsa appeared in a Mohammedan family. In conclusion, Śrīla Śukadeva Gosvāmī was born a Vaiṣṇava, and, therefore, brahminism was included in him. He did not have to undergo any ceremonies. Any lowborn person — be he a Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana, Khasa or even lower — can be delivered to the highest transcendental position by the mercy of Vaiṣṇavas. Śrīla Śukadeva Gosvāmī was the spiritual master of Śrī Sūta Gosvāmī, who therefore offers his respectful obeisances unto Śrīla Śukadeva Gosvāmī before he begins his answers to the questions of the sages at Naimiṣāraṇya.
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