Study Guide for Canto Six of the Çrémad-Bhägavatam
Ljubljana, 2012
Compiled by Ädi Puruña Däsa
Vrindavan Institute For Higher Education
Table of contents Page
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1) Prayers to Çrémad-Bhägavatam 3
2) The Aims of Sastric Study in a Nutshell 4
3) Section Overview 5
4) Summary by Srila Prabhupada 6
5) Introduction by Sri Visvanatha Cakravarti 7
6) Sankirtan Prabhu’s overview 8
7) Assignments (SB5&6) 28
8) Marking keys for esssays/presentations 35
9) List of analogies in the “forest” 38
10) Verses to Memorize (SB5&6) 39
11) SB6 Lesson sections 42
Prayers glorifying Çrémad-Bhägavatam
42
Sarva-çästrabdhi-péyüña
Sarva-vedaika-sat-phala
Sarva-siddhänta-ratnädhya
Sarva-lokaika-dåk-prada
Sarva-bhägavata-präëa
Çrémad-bhägavata prabho
Kali-dhväntoditäditya
Çré-kåñëa-parivartita
O Çrémad-Bhägavatam! O nectar churned from the ocean of all the Vedic scriptures! O most prominent transcendental fruit of all the Vedas! O You who are enriched with the jewels of all spiritual philosophical conclusions! O You who grant spiritual vision to all the people of the world! O life-breath of the Vaiñëava devotees! O Lord. You are the sun which has arisen to dispel the darkness of Kali-yuga. You are actually Lord Kåñëa, who has returned among us.
Paramänanda-paöhaya
Prema-varñy-akñaraya te
Sarvadä sarva-sevyäya
Çré-kåñëaya namo ‘stu te
O Çrémad-Bhägavatam! I offer my respectful obeisances to You. By reading You one attains transcendental bliss, for Your syllables rain pure love of God upon the reader. You are always to be served by everyone, for You are an incarnation of Lord Kåñëa.
Mad-eka-bandho mat-sangin
Mad-guro man-mahä-dhana
Man-niñöaraka mad-bhägya
Mad-änanda namo ‘stu te
O Çrémad-Bhagävatam! O my only friend! O my companion! O my teacher! O my great wealth! O my deliverer! O my good fortune! O my bliss! I offer my respectful obeisances unto You.
Asädhu-sädhuta-däyinn
Ati-nécoccatä-kara
Hä na munca kadäcin mäà
Premëa håt-kaëöhayoù sphura
O Çrémad-Bhagävatam! O giver of saintliness to the unsaintly! O uplifter of the very fallen! Please don’t ever leave me. Please become manifest in my heart and my throat, accompanied by pure love of Krsna.
From Krsna-lélä-stava by Sanätana Gosvämé
42
The Aims of Sastric Study in a Nutshell
Each Aim for sastric study is expressed in a few words as follows. Each of these Twelve Aims has its corresponding Objectives. It is essential that students also understand these 12 categories by referring as needed to the Aims, on the previous page, and, if possible, the corresponding Objectives.
Each Aim is also denoted by a two or three letter code, as shown below and used in the Homework Questions. Students should try to memorise these codes.
______
1. Knowledge (Memory and Recall) Kno
2. Understanding Und
3. Sastra Caksus SC
4. Personal Application PeA
5. Preaching Application PrA
6. Theological Application ThA
7. Mood and Mission M+M
8. Academic and Moral Integrity AMI
9. Sastric Authority Aut
10. Faith and Conviction F+C
11. Evaluation Eva
12. Responsibility for Learning RfL
______
Please note:
(1) Aim number 3 includes “Realisation” Rea
Although Sastra Caksus ultimately means and requires full realisation, this Aim
is also delivered at different levels leading up to full realisation of the Absolute Truth.
(2) Aim number 12 is broken down into two halves, namely:
12 (a) “Taste/Appreciation/Relevance” TAR
12 (b) “Study Skills” SSK
The first is largely about motivation (and relates to values) and the second about acquiring the appropriate learning skills.
Section Overview
Canto Five
Section One, Maharaja Priyavrata and Maharaja Rsabdeva , Chapters 1-6
Section Two, Bharat Maharaja/Jad Bharat, Chapters 7-15
Section Three, The Descent of the Ganges (17) and the Description of
Jambudvipa, Chapters 16-19
Section Four, the Structure of the Universe, Chapters 20-26
Canto Six
Section One, Ajamila, Chapters 1-3
Section Two, Narada Muni and Maharaja Daksa, Chapters 4-6
Section Three, Vrtrasura, Chapters 8-13
Section Four, Maharaja Citraketu, Chapters 14-17
Section Five, The Pumsavana Ritualistic Ceremony, Chapter 18-19
Srila Prabhupada’s summary of Canto 6
Throughout Çrémad-Bhägavatam there are descriptions of ten subject matters, including creation, subsequent creation and the planetary systems. Çukadeva Gosvämé, the speaker of Çrémad-Bhägavatam, has already described creation, subsequent creation and the planetary systems in the Third, Fourth and Fifth Cantos. Now, in this Sixth Canto, which consists of nineteen chapters, he will describe poñaëa, or protection by the Lord.
The first chapter relates the history of Ajämila, who was considered a greatly sinful man, but was liberated when four order carriers of Viñëu came to rescue him from the hands of the order carriers of Yamaräja. A full description of how he was liberated, having been relieved of the reactions of his sinful life, is given in this chapter. Sinful activities are painful both in this life and in the next. We should know for certain that the cause of all painful life is sinful action. On the path of fruitive work one certainly commits sinful activities, and therefore according to the considerations of karma-käëòa, different types of atonement are recommended. Such methods of atonement, however, do not free one from ignorance, which is the root of sinful life. Consequently one is prone to commit sinful activities even after atonement, which is therefore very inadequate for purification. On the path of speculative knowledge one becomes free from sinful life by understanding things as they are. Therefore the acquirement of speculative knowledge is also considered a method of atonement. While performing fruitive activities one can become free from the actions of sinful life through austerity, penance, celibacy, control of the mind and senses, truthfulness and the practice of mystic yoga. By awakening knowledge one may also neutralize sinful reactions. Neither of these methods, however, can free one from the tendency to commit sinful activities.
By bhakti-yoga one can completely avoid the tendency for sinful life; other methods are not very feasible. Therefore the Vedic literature concludes that devotional service is more important than the methods of karma-käëòa and jïäna-käëòa. Only the path of devotional service is auspicious for everyone. Fruitive activities and speculative knowledge cannot independently liberate anyone, but devotional service, independent of karma and jïäna, is so potent that one who has fixed his mind at the lotus feet of Kåñëa is guaranteed not to meet the Yamadütas, the order carriers of Yamaräja, even in dreams.
To prove the strength of devotional service, Çukadeva Gosvämé described the history of Ajämila. Ajämila was a resident of Känyakubja (the modern Kanauj). He was trained by his parents to become a perfect brähmaëa by studying the Vedas and following the regulative principles, but because of his past, this youthful brähmaëa was somehow attracted by a prostitute, and because of her association he became most fallen and abandoned all regulative principles. Ajämila begot in the womb of the prostitute ten sons, the last of whom was called Näräyaëa. At the time of Ajämila's death, when the order carriers of Yamaräja came to take him, he loudly called the name Näräyaëa in fear because he was attached to his youngest son. Thus he remembered the original Näräyaëa, Lord Viñëu. Although he did not chant the holy name of Näräyaëa completely offenselessly, it acted nevertheless. As soon as he chanted the holy name of Näräyaëa, the order carriers of Lord Viñëu immediately appeared on the scene. A discussion ensued between the order carriers of Lord Viñëu and those of Yamaräja, and by hearing that discussion Ajämila was liberated. He could then understand the bad effect of fruitive activities and could also understand how exalted is the process of devotional service.
Sri Visvanatha Cakravarti Thakura’s introduction
oà namaù çré kåñëäya
praëamya çréguruà bhüyaù çrékåñëaà karuëärëavam
lokanäthaà jagacakñüù çréçukaà tumupäçraye
Offering respects to guru and Kåñëa, the ocean of mercy, I take shelter of Çré çukadeva, the eye of the universe, and master of the worlds.
gopa-rämä-jana-präëa- preyase ’tiprabhüñëave
tadéya-priya-däsyäya mäà madéyam ahaà dade
I give myself and all that is mine unto the most excellent master, who is dearer than life for the cowherd women, and unto the service of His beloved devotees.
Maintenance of those residents of the earthly, subterranean and heavenly planets which follow their prescribed etiquette of religious principles (sva-maryada) is called sthänam (“support”) and has been described in Canto Five. [On the other hand,] maintenance of devotees, even if they transgress dharma, is proclaimed by the learned as poñaëaà (“nurturing”).
Even though Ajamila was sinful, he is considered a devotee because of his namabhasa. Even though Indra offended his guru, he is declared to come under the category of a devotee.
Nurturing of these devotees as well as of Citraketu and others is described in 19 chapters and is called bhakta-vatsalya, Lord’s love for His devotees.
Three chapters tell the story of Ajämila, six chapters describe Viçvarüpa, eight chapters describe the story of Våträsura, and two chapters describe the birth of the Maruts, in which Indra observes Diti as she performs vows.
The first chapter describes the words of the servants of Yama when the servants of Viñëu come to rescue Ajämila.
Hearing of the suffering of men falling to hell, Parékñit became compassionate to them. He reveals that he has understood the meaning of what was previously explained in order to produce enthusiasm in Çukadeva so that he would answer his question about how to deliver those suffering people. Yathä means “suitably.” Çukadeva mentioned the path of liberation in the following verses:
“O King! The yogé, having gone by the path of Brahma-loka, goes to Vaiçvänara by means of the ether, through the luminaries of the suñumna-näòé. Being free of all desires, he then approaches the Çiçumära constellation above, which is related to the Lord.” SB 2.2.24
“Those intelligent people who do not desire the results of their prescribed actions for artha and käma, having offered all results to the Lord, free from attachment, are peaceful and pure in consciousness.
“Engrossed in actions of detachment, with no sense of possessiveness or ego, with consciousness purified completely, having attained sattva by performance of prescribed duties, by the path of the sun they attain the perfect Lord, controller of higher and lower beings, the material and efficient cause of the universe.” SB 3.32.5-7
By this gradually path, the person attains liberation along with Brahmä. Çruti says: “Those who are on Brahma-loka with exalted status at the time of dissolution go directly to the supreme abode, along with Lord Brahmä.” Kürma Puräëa 1.11.284
(translations by Bhanu Swami, Matsya Avatara Dasa, Adi Purusha Dasa)
Overview & answers by HG Saìkértana Däsa Brahmacäré
Canto Six
Chapter One: The History of the Life of Ajamila
Q: What was the first question posed by Maharaja Pariksit to Sukadeva Gosvami? Why he did he ask this question?
6.1.6 O greatly fortunate and opulent Çukadeva Gosvämé, now kindly tell me how human beings may be saved from having to enter hellish conditions in which they suffer terrible pains.
After having heard the descriptions of the punishments in the hellish planets, Maharaja Pariksit was feeling compassion for the suffering of the conditioned souls.
Q: What was Sukadeva Goswamis reply? Why he did he reply in this way? (7-8)
My dear King, if before one's next death whatever impious acts one has performed in this life with his mind, words and body are not counteracted through proper atonement according to the description of the Manu-saàhitä and other dharma-çästras, one will certainly enter the hellish planets after death and undergo terrible suffering, as I have previously described to you.
Maharaja Pariksit answers in this way to test the intelligence of his disciple. Dharma-sastra is on the level of pious and impious activities and inferior to the transcendental process of loving devotional service to the Supreme Personality of Godhead.
Q: What was Maharaja Pariksit's response to Sukadeva Gosvami’s answer? Explain his response. (9, 12)
Maharaja Pariksit said: One may know that sinful activity is injurious for him because he actually sees that a criminal is punished by the government and rebuked by people in general and because he hears from scriptures and learned scholars that one is thrown into hellish conditions in the next life for committing sinful acts. Nevertheless, in spite of such knowledge, one is forced to commit sins again and again, even after performing acts of atonement. Therefore, what is the value of such atonement?
SB 6.1.9
What is the value of atonement? Because even after atonement one is forced to commit sins again and again?
Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning and atoning to be useless. It is like the bathing of an elephant, for an elephant cleanses itself by taking a full bath, but then throws dust over its head and body as soon as it returns to the land. SB 6.1.10
Q: Describe in several sentences Sukadeva Goswamis first response to Maharaja Pariksit. (11, 12)
(11) Counteracting one action through another is useless because it will not uproot one’s desires. To counter impious acts with pious is also fruitive and so the fruitive mentality remains.
Real atonement is enlightenment about one’s real position as servant who acts to please the Lord, which is higher than jnana-kanda. However, Sukadeva suggest jnana-kanda.
If one follows the regulative principles of knowledge (understanding what is binding and what liberates), he gradually progresses toward liberation from material contamination. That is the proper diet which would cure the patient. (12)
6.1.13-14 tapasä brahmacaryeëa; çamena ca damena ca; tyägena satya-çaucäbhyäà; yamena niyamena vä…… To concentrate the mind, one must observe a life of celibacy and not fall down. One must undergo the austerity of voluntarily giving up sense enjoyment. One must then control the mind and senses, give charity, be truthful, clean and nonviolent, follow the regulative principles and regularly chant the holy name of the Lord. Thus a sober and faithful person who knows the religious principles is temporarily purified of all sins performed with his body, words and mind. These sins are like the dried leaves of creepers beneath a bamboo tree, which may be burned by fire although their roots remain to grow again at the first opportunity.
Q: To remove the tendency to sin, what ultimate solution did Sukadeva Gosvami pose? (6.1.15)