Bhagavata Purana
by Wikipedia
Accessed: 2/1/21
Not to be confused with Devi-Bhagavata Purana or Bhagavad Gita.
Highlights:
Manuscripts survive in numerous inconsistent versions revised through the 18th century creating various recensions both in the same languages and across different Indian languages...
It was the first Purana to be translated into a European language as a French translation of a Tamil version appeared in 1788...
The 18,000 verses of the Srimad Bhagavatam consist of several interconnected, interwoven, and non-linear dialogues, teachings, and explanations espousing Bhakti Yoga that go back and forth in time and across its twelve cantos: "We have alluded to the Bhagavata's identity as a Purana, an important feature of which is its multilevel dialogical structure... the layered arrangement of dialogues, in which a speaker (typically Suka, the main reciter, addressing his interlocutor, King Pariksit) quotes an "earlier" speaker (for example, Narada, addressing King Yudhisthira, Pariksit's uncle, in a dialogue understood to have taken place earlier and elsewhere), who may in turn quote yet another speaker. Two or three such layers are typically operative simultaneously... the compounding of voices serve to strengthen the message delivered; and second, one is left with the sense that one cannot, and indeed need not, trace out the origin of the message."...
This Srimad-Bhagavatam is the literary incarnation of God, and it is compiled by Srila Vyasadeva, the incarnation of God...
Contrary to the western cultural tradition of novelty, poetic or artistic license with existing materials is a strong tradition in Indian culture, a 'tradition of several hundred years of linguistic creativity'...Debroy states that although there is no 'Critical Edition' for any Purana, the common manuscript for translations of the Bhagavata Purana - seemingly used by both Swami Prabhupada and himself -- is ...
[S]ignificant are the widespread variations between manuscripts of the same Purana, especially those originating in different regions of India... one of the principal characteristics of the genre is the status of Purana as what Doniger calls "fluid texts" (Doniger 1991, 31). The mixture of fixed form [the Puranic Characteristics] and seemingly endless variety of content has enabled the Purana to be communicative vehicles for a range of cultural positions... [the] idea of originality is primarily Western and belies the fact that in the kind of oral genres of which the Puranas continue to form a part, such originality is neither promoted nor recognised. Like most forms of cultural creation in India, the function of the Puranas was to reprocess and comment upon old knowledge...
Revive spiritual truth...Lift the Earth out of the cosmic ocean...Expound Vedic Knowledge...Demonstrate austerity and penance...Expound Sankhya Philosophy...Expound renunciation...Expound sacrifice...Rule over the Earth in abundance...Shelter from the vast water at the end of the millennium...Inaugurate medical science...Uproot unwanted rulers...Divide Vedic knowledge to make it easier to understand...Expound impersonal philosophy to atheists...Revive Vedic knowledge and sacrifice...Rule over the miscreant kingly order...Support and destroy the universe...
It emanated from the lips of Sri Sukadeva Gosvami... [He is the son of the sage Vyasa...after one hundred years of austerity by Vyasa, Shuka was churned out of a stick of fire, born with ascetic power and with the Vedas dwelling inside him, just like his father. As per Skanda Purana, Vyasa had a wife, Vatikā (alias Pinjalā), daughter of a sage named Jābāli. Their union produced a son, who repeated everything what he heard, thus receiving the name Shuka (lit. Parrot). Other texts including the Devi Bhagavata Purana also narrate the birth of Shuka but with drastic differences. Vyasa was desiring an heir, when an apsara (celestial damsel) named Ghritachi flew in front of him in form of a beautiful parrot, causing him sexual arousal. He discharges his semen, which fell on some sticks and a son developed. This time, he was named Shuka because of the role of the celestial parrot.]...
[T]he eleventh canto is also referred to as the 'Uddhava Gita' or 'Hamsa Gita'. Like the tenth canto, it has also been translated and published separately, usually as a companion or 'sequel' to the Bhagavad Gita...
Cutler states the Bhagavata is among the most important texts on bhakti, presenting a fully developed teaching that originated with the Bhagavad Gita...
Surendranath Dasgupta describes the theistic Samkhya philosophy taught by Kapila in the Bhagavata as the dominant philosophy in the text...[Kapila (Sanskrit: कपिल) is a given name of different individuals in ancient and medieval Indian texts]...
Scholars describe this philosophy as built on the foundation of non-dualism in the Upanishads, and term it as "Advaitic Theism". This term combines the seemingly contradictory beliefs of a personal God that can be worshiped with a God that is immanent in creation and in one's own self. God in this philosophy is within and is not different from the individual self, states Sheridan, and transcends the limitations of specificity and temporality. Sheridan also describes Advaitic Theism as a "both/and" solution for the questions of whether God is transcendent or immanent, and credits the Bhāgavata with a 'truly creative religious moment' for introducing this philosophy. The text suggests that God Vishnu and the soul (atman) in all beings is one in quality (nirguna)...
The earliest mention of bhakti is found in the Shvetashvatara Upanishad verse 6.23, but scholars such as Max Muller state that the word Bhakti appears only once in this Upanishad; and that being in one last verse of the epilogue it could be a later addition, and that the context suggests that it is a panentheistic idea and not theistic.
Scholarly consensus sees bhakti as a post-Vedic movement...
The philosophy of the Bhagavata is a mixture of Vedanta terminology, Samkhyan metaphysics and devotionalized Yoga praxis...
[T]he Bhagavata Purana...is referred to as the "Fifth Veda". It is important in Indian religious literature for its emphasis on the practice of devotion compared to the more theoretical approach of the Bhagavad Gita, for challenging the ritualism of the Vedas, and for its extended description of a God in human form...
The Srimad Bhagavatam is the very essence of all the Vedanta literature...
In the 15th–16th century Ekasarana Dharma in Assam, a panentheistic tradition whose proponents, Sankardeva and Madhavdeva, acknowledge that their theological positions are rooted in the Bhagavata Purana, purged of doctrines that find no place in Assamese Vaishnavism and adding a monist commentary instead...
While homage to Shakyamuni Buddha is included in by declaring him as an avatar of Vishnu, the interpretation of Buddhism-related stories in the Purana range from honor to ambivalence to polemics wherein prophecies predict some will distort and misrepresent the teachings of the Vedas, and attempt to sow confusion...
The Bhagavatam also encourages theatrical performance as a means to propagate the faith...
French: Bagavadam ou Bhagavata Purana by Maridas Poullé (1769); Le Bhagavata Purana by Eugene Burnouf (1840).
-- Bhagavata Purana, by Wikipedia
Bhagavata Purana manuscripts from 16th- to 19th-century, in Sanskrit (above) and in Bengali language.
Bhagavata Purana (Devanagari: भागवतपुराण; IAST: Bhāgavata Purāṇa) also known as Śrīmad Bhāgavata Mahā-purāṇa, Śrīmad Bhāgavatam or Bhāgavata, is one of Hinduism's eighteen great Puranas (Mahapuranas).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna[4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara, Vishishtadvaita (qualified monism) of Ramanujacharya and Dvaita (dualism) of Madhvacharya.[5][7][8][9]
The Bhagavata Purana, like other puranas, discusses a wide range of topics including cosmology, astronomy, genealogy, geography, legend, music, dance, yoga and culture.[5][10] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called "Hari" and "Vāsudeva" in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and happiness – a cyclic theme that appears in many legends.[11]
The Bhagavata Purana is a revered text in Vaishnavism, a Hindu tradition that reveres Vishnu.[12] The text presents a form of religion (dharma) that competes with that of the Vedas, wherein bhakti ultimately leads to self-knowledge, salvation (moksha) and bliss.[13] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[14] An oft-quoted verse (1.3.40) is used by some Krishna sects to assert that the text itself is Krishna in literary form.[15][16]
The date of composition is probably between the eighth and the tenth century CE, but may be as early as the 6th century CE.[6][17][18] Manuscripts survive in numerous inconsistent versions revised through the 18th century creating various recensions both in the same languages and across different Indian languages.[19]
The text consists of twelve books (skandhas) totalling 332 chapters (adhyayas) and between 16,000 and 18,000 verses depending on the recension.[15][20] The tenth book, with about 4,000 verses, has been the most popular and widely studied.[3] It was the first Purana to be translated into a European language as a French translation of a Tamil version appeared in 1788 and introduced many Europeans to Hinduism and 18th-century Hindu culture during the colonial era.[6][21]
Nomenclature
'Bhagavata Purana' can be translated as 'the history of the devotees of Vishnu'. 'Srimad Bhagavatam' can be translated as 'the glorious devotees of Vishnu'.
• 'Bhagavata' (or 'Bhagavatam' or 'Bhagavat', Sanskrit भागवत) means 'follower or worshipper of Vishnu'.[22]
o 'Bhagavan' (Sanskrit भगवन्) means 'Blessed One', 'God', or 'Lord'.[23] Krishna - the transcendental, primeval Personality of Godhead, avatar of Vishnu - is directly referred to as 'Bhagavan' throughout this scripture. It is stated in canto 1, chapter 3, verse 28, "kṛṣṇas tu bhagavān svayam" which A.C. Bhaktivedanta Swami Prabhupada translates as, "Lord Śrī Kṛṣṇa is the original Personality of Godhead."[24]
• 'Purana' (Sanskrit पुराण) means 'ancient' or 'old' (or 'old traditional history').[25] It also means 'complete' and 'completing'[25] in the sense that a Purana 'completes the Vedas'[26]
o 'Maha' (Sanskrit महत्) means 'great', 'large', or 'vast'.[27]
• 'Srimad' (or 'Srimat', Sanskrit श्रीमत्) means 'radiant', 'holy', 'splendid', or 'glorious',[28] and is an honorific religious title.
o 'Sri' (or 'Shri' or 'Shree', Sanskrit श्री) means 'wealth'.[29] Lakshmi - Goddess of Wealth and Vishnu/Krishna's wife - is also referred to as 'Sri'.
o 'Mad' (or 'Mat', Sanskrit मत्) means 'religion' or 'believed'.[30]
o Those with a wealth ('Sri') of religion ('mad') may be honoured with the title of 'radiant', 'holy', 'splendid', or 'glorious' ('Srimad').
Content and structure
The 18,000 verses of the Srimad Bhagavatam consist of several interconnected, interwoven, and non-linear dialogues, teachings, and explanations espousing Bhakti Yoga that go back and forth in time and across its twelve cantos:
We have alluded to the Bhagavata's identity as a Purana, an important feature of which is its multilevel dialogical structure... the layered arrangement of dialogues, in which a speaker (typically Suka, the main reciter, addressing his interlocutor, King Pariksit) quotes an "earlier" speaker (for example, Narada, addressing King Yudhisthira, Pariksit's uncle, in a dialogue understood to have taken place earlier and elsewhere), who may in turn quote yet another speaker. Two or three such layers are typically operative simultaneously... the compounding of voices serve to strengthen the message delivered; and second, one is left with the sense that one cannot, and indeed need not, trace out the origin of the message.
— Ravi M. Gupta and Kenneth R. Valpey, The Bhāgavata Purāna: Selected Readings[31]
Stated authorship and purpose
Srila Vyasadeva.
From the A.C. Bhaktivedanta Swami Prabupada / Bhaktivedanta Book Trust (BBT) translation:
This Srimad-Bhagavatam is the literary incarnation of God, and it is compiled by Srila Vyasadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.
— Srimad Bhavagatam First Canto, Chapter 3, Verse 40[16]
From the Bibek Debroy translation:
This Purana has arisen now, in Kali yuga, when all learning has been destroyed, after Krishna returned to his own abode. It is like the sun and is full of knowledge about dharma.
— The Bhagavata Purana 1, First Skandha, Chapter 1(3) (SB 1.3.43)[32]
A unique and especial emphasis is placed on fostering transcendental loving devotion to Krishna as the ultimate good, i.e. for its own sake rather than for fruitive results or rewards such as detachment or worldly or heavenly gains, a practice known as Bhakti Yoga:
What makes the Bhagavata unique in the history of Indian Religion... is its prioritization of Bhakti. The main objective of this text is to promote Bhakti to Vishnu in his incarnation as Krishna referred to variously, and to illustrate and explain it... what makes the Bhagavata special is its emphasis on an intense personal and passionate Bhakti...
— Sisir Kumar Das, A History of Indian Literature[33]
Puranic characteristics
As detailed in the Matsya Mahapurana, all Puranas must cover at least five specific subjects or topics - referred to in Sanskrit as Pancha Lakshana (literally meaning 'consisting of five characteristics'[34][35]) - in addition to other information including specific deities and the four aims or goals of life. From the K.L. Joshi (editor) translation:
The following are the five characteristics of the Puranas: They describe (1) the creation of the universe, (2) its genealogy and dissolution, (3) the dynasties, (4) the Manvantaras, (5) the dynastic chronicles. The Puranas, with these five characteristics, sing the glory of Brahma, Vishnu, the Sun and Rudra, as well as they describe also the creation and dissolution of the Earth. The four [aims of human life] (Dharma, Artha, Kama and Moksa) have also been described in all the Puranas, along with evil consequences following from sin. In the sattvika Puranas there is largely a mention of Hari's glory.
— Matsya Mahapurana, Chapter 53[36]
A sattvic Vaishnava Mahapurana (‘great purana’), the Srimad Bhagavatam adds another five characteristics, expanding this list to ten.[37] From the J.M. Sanyal translation:
Sukadeva spoke, - "O King! In this Bhagavata Purana there are discourses on ten subject matters, namely: [1] Sarga (creation in general by God), [2] Bisarga (creation in particular by Brahma), [3] Sthana (position), [4] Poshana (preservation), [5] Uti (desire actuating an action), [6] Manwantara (pious modes of living by the Saintly persons), [7] Ishanuktha (discourses relating to God and his devotees), [8] Nirodha (merging in), [9] Mukti (liberation), and [10] Asraya (stay upon or in support of). Of the above ten, with a view to obtain true knowledge of the tenth, viz. Asraya, saintly people would have discourse on the nine others, by way of hearing, meeting, and drawing analogy.
— The Srimad-Bhagvatam of Krishna-Dwaipayana Vyasa (vol. 1), Book 2, Chapter X, Verses 1-2 (SB 2.10.1-2)[38]
The Bhagavata further elaborates on the differences between lesser and greater Puranas possessing five or ten characteristics, respectively.[39] From the Disciples of Swami Prabhupada / BBT translation:
O brāhmaṇa, authorities on the matter understand a Purāṇa to contain ten characteristic topics: the creation of this universe, the subsequent creation of worlds and beings, the maintenance of all living beings, their sustenance, the rule of various Manus, the dynasties of great kings, the activities of such kings, annihilation, motivation and the supreme shelter. Other scholars state that the great Purāṇas deal with these ten topics, while lesser Purāṇas may deal with five.
— Canto 12, Chapter 7, Verses 9-10[40]
Shlokas / verses
Although the number of original Sanskrit shlokas is stated to be 18,000 by the Bhagavata itself[41] - and by other Puranas such as the Matsya mahapurana[42] - the number of equivalent verses when translated into other languages varies, even between translations into the same language and based on the same manuscript[43] The English translation by Bibek Debroy (BD), for example, contains 78 more verses than the English translation by A.C. Bhaktivedanta Swami Prabhupada / BBT, despite likely being based on the same manuscript:[43]
Srimad Bhagavatam Chapters and Verses
BBT Translation
Canto / Chapters / Verses / %
1 / 19 / 808 / 5.7
2 / 10 / 393 / 2.8
3 / 33 / 1,416 / 10
4 / 31 / 1,449 / 10.3
5 / 26 / 668 / 4.8
6 / 19 / 851 / 6
7 / 15 / 750 / 5.3
8 / 24 / 931 / 6.6
9 / 24 / 960 / 6.8
10 / 90 / 3,936 / 27.9
11 / 31 / 1,367 / 9.7
12 / 13 / 565 / 4
Total / 335 / 14,094 / 100
Difference (BBT/BD) / -78 / --
Difference (Sanskrit) / -3,906 / --
Srimad Bhagavatam Chapters and Verses
BD Translation
Chapters / Verses / %
19 / 811 / 5.7
10 / 391 / 2.8
33 / 1,412 / 10
31 / 1,450 / 10.2
26 / 738 / 5.2
19 / 855 / 6
15 / 752 / 5.3
24 / 929 / 6.6
24 / 962 / 6.8
90 / 3,948 / 27.9
31 / 1,360 / 9.6
13 /564 / 4
335 / 14,172 / 100
-- / +78 / --
-- / -3,828 / --
In his discussion on the issue of varying numbers of verses in translations of the Srimad Bhagavatam, Debroy states:
[T]here are unabridged translations [of the Bhagavata] in Indian languages. However, to the best of my knowledge, there are only five unabridged translations in English[note 1]... One should not jump to the conclusion that a large number of shlokas are missing [in Debroy's translation]. A few are indeed missing. But, sometimes, it is also a question of how one counts a shloka. With the content remaining identical, the text may be counted as one shloka in one place and as two shlokas elsewhere... Hence, even though there may be no difference between our version of the text and say, that used by Swami Prabhupada, the numbering will vary a bit. (Sometimes there are minor differences in the Sanskrit text).
— The Bhagavata Purana 1, Introduction[43]
Manuscript
A Bhagavata Purana manuscript.
Contrary to the western cultural tradition of novelty, poetic or artistic license with existing materials is a strong tradition in Indian culture,[44] a 'tradition of several hundred years of linguistic creativity'.[45] There are variations of original manuscripts available for each Purana, including the Srimad Bhagavatam.[44] Debroy states that although there is no 'Critical Edition' for any Purana, the common manuscript for translations of the Bhagavata Purana - seemingly used by both Swami Prabhupada and himself - is the Bhāgavatamahāpurāṇam (Nag Publishers, Delhi),[46] a reprint of Khemraj Shri Krishnadas' manuscript (Venkateshvara Press, Bombay).[43] In regards to variances in Puranic manuscripts, academic Dr. Gregory Bailey states:
[S]ignificant are the widespread variations between manuscripts of the same Purana, especially those originating in different regions of India... one of the principal characteristics of the genre is the status of Purana as what Doniger calls "fluid texts" (Doniger 1991, 31). The mixture of fixed form [the Puranic Characteristics] and seemingly endless variety of content has enabled the Purana to be communicative vehicles for a range of cultural positions... [the] idea of originality is primarily Western and belies the fact that in the kind of oral genres of which the Puranas continue to form a part, such originality is neither promoted nor recognised. Like most forms of cultural creation in India, the function of the Puranas was to reprocess and comment upon old knowledge...
— The Study of Hinduism (Arvind Sharma, Editor), Chapter 6 ('The Puranas: A Study in the Development of Hinduism')[44]
Date of origin
Main article: Origin of the Bhagavata Purana
Academics estimate the date of origin of the Bhagavata Purana to be between 800 and 1000 CE, composed to popularize the worship of Vishnu.
Characters
All tables provided apply to all complete translations of the Bhagavata Purana. All tables can also be sorted by column title.
Avatars of Vishnu
The table below is primarily based on the avatars listed in Canto 1, Chapter 3 (SB 1.3)[47] and Canto 2, Chapter 7 (SB 2.7)[48] of the Srimad Bhagavatam (SB)[note 2]. The number given in parenthesis "()" after a name indicates the order of incarnation as stated in Canto 1. Note that:
• Avatars not listed in the above chapters - such as Hamsa, Hayagriva, and Ajita - are listed based on their primary (or only) appearance in the given cantos.
• Avatars featured or appearing repeatedly throughout the scripture are marked with "--" in the Canto column (except Krishna).
• Avatars only briefly mentioned (e.g. in the lists above) are marked with a blank space in the Canto column.
• Various appearances of Vishnu and Krishna (e.g. during sacrifices and visions) are not listed.
• Duplicates or expansions of the Krishna avatar are not listed (e.g. the 16,100 duplicates to marry 16,100 rescued princesses; and the duplicates of the cowherd boys and calves hidden by Brahma in Canto 10).
Avatar (Incarnation Number) / Description / Function / Canto
Kumaras (1) / Sanaka, Sanatkumara, Sanandana, and Sanatana / Revive spiritual truth / 1, 3, 4
Varaha (2) / Boar / Lift the Earth out of the cosmic ocean (Garbhodaka) / 3
Narada (3) / Sage / Expound Vedic Knowledge / --
Nara-Narayana (4) / Twins / Demonstrate austerity and penance (Prāyaścitta) / 4
Kapila (5) / Sage / Expound Sankhya Philosophy / 3
Dattatreya (6) / Trimurti Guru / Expound renunciation (Sannyasa) / 4
Yajna (7) / Personification of sacrifice / Expound sacrifice (Yajna) / --
Rsabha (8) / First Tirthankara of Jainism / Expound Japa Yoga (materialistic yoga) / 5
Prthu (9) / First consecrated king / Rule over the Earth in abundance / 4
Matsya (10) / Fish / Shelter from the vast water at the end of the millennium / 8
Kurma (11) / Tortoise / Pivot for Mandara Mountain used as a churning rod / 8
Dhanvantari (12) / God of Ayurvedic medicine / Inaugurate medical science / 8, 9
Mohini (13) / Female; represents seductive illusion / Delude demons - and later Shiva - through seduction (maya) / 8
Nrsimha (14) / Half lion, half man / Kill Hiranyakasipu / 7
Vamana (15) / Dwarf / Take away all the lands of Bali in three steps / 8
Parashurama / Bhrgupati (16) / Warrior / Uproot unwanted rulers (21 times) / 9
Vyasadeva (17) / Compiler of Vedic scriptures / Divide Vedic knowledge to make it easier to understand / --
Rama / Ramachandra (18) / Incarnation in previous Treta Yuga / Destroy Ravana / 9
Balarama (19) / Krishna's brother / Diminish the burden of the Earth from asuras / 10
Krishna (20) / Transcendental source of all / Diminish the burden of the Earth from asuras / 1, 10, 11
Buddha (21) / Founder of Buddhism / Expound impersonal philosophy to atheists / --
Kalki (22) / Supreme Chastister / Appear at the end of Kali Yuga to destroy evil / 12
Hayagriva / Half-horse, half-man; personification of Vedas and Sacrifices / Revive Vedic knowledge and sacrifice (Yajna) / 2, 5
Hamsa / Swan / Revive Vedic knowledge / 11
Aniruddha / Grandson of Krishna, son of Pradyumna / Diminish the burden of the Earth from asuras / 10
Pradyumna / Son of Krishna; avatar of Kamadeva (an avatar of Vishnu) / Diminish the burden of the Earth from asuras / 10
Samba / Son of Krishna / Diminish the burden of the Earth from asuras / 10
Suyajna (Hari) / Son of Prajapati / Diminish misery; beget Demigods (e.g. Indra) with Daksina / 7
Manu / Descendant of the ruling Manu dynasty / Rule over the miscreant kingly order (Kshatriyas) / 3
Ananta / Sankarsana / Shesha / Tamasi / Transcendental serpent worshipped by Shiva / Support and destroy the universe / 5
Ajita / Appeared to churn the ocean of milk / Churn the ocean of milk / 8
Notable devotees
The table below does not include devotee avatars of Vishnu such as Narada, Kipila, or Prthu. Devotees featured or appearing repeatedly throughout the scripture are marked with "--" in the Canto column.
Name / Description / Canto
Prahlada / Son of the demon-king Hiranyakashipu / 7
Unnamed Saint / Encountered by Prahlada lying on the ground and covered in dirt; explained the nature of a perfect person / 7
Vidura / Sudra incarnation of Yama; Aryamā officiated the post of Yamarāja in his absence (SB 1.13.15) / 3
Uddhava / Friend and counsellor of Krishna / 3 ,10, 11
Parikshit / King, succeeded his granduncle Yudhishthira; much of the Srimad Bhagavatam consists of narrations to him by Suka Gosvami / 1, 2, --
Suka Gosvami / Sage, son of Vyasadeva, main narrator / --
Maitreya / Sage / 3
Vrtrasura / Demon King (also a villain) who defeated the demigods led by Indra / 6
Dhruva / Boy sage, son of Uttanapada, grandson of Svayambhuva Manu / 4
Pracetas / Varuna Meditated in the ocean to achieve liberation; instructed by Narada 4
Bharata / King that lost liberation due to affection for a deer; reincarnated as a deer and later a human saved by the Goddess Kali from being sacrificed / 5
Priyavrata / King that was attached to his kingdom, but became detached and achieved liberation; his chariot wheels created the seven oceans and islands / 5
Ajamila / Brahmin that lost liberation due to sex-attraction; liberated due to calling his son's name - Narayana (one of Vishnu's names) - upon death / 6
Citraketu / King whose only son was murdered; in his sorrow, learned from Narada the illusion of familial relationships; later cursed by Parvati / 6
Gajendra / Elephant rescued from Makara, the crocodile, by Vishnu riding his mount, Garuda / 8
Yayati / King cursed to suffer old age; passed the curse to his son but learned the futility of sense-pleasure, took back the curse, and achieved liberation / 9
Akrura / Sent by Kamsa in a plot to trick and kill Krishna, but informed him of it / 10
Vasudeva Anakadundubhi and Devaki / Parents of Krishna and Balarama; imprisoned and had their other children murdered by Kamsa / 10
Sandipani Muni / Guru of Krishna and Balarama; Krishna later brought his dead son back from Yama's abode / 10
Nanda and Yashoda / Foster parents of Krishna and Balarama; Nanda was head of the Gopas, a tribe of cowherds / 10
Mucukunda / King granted a boon by Indra to sleep after battling demons; anyone who interrupts his sleep will be burned to ashes / 10
Jambavan / Bear that battled Krishna over the Syamantaka Jewel; surrendered and was blessed by Krishna who married his daughter, Jambavati / 10
Nrga / King turned into a lizard; rescued by Krishna from a well; he had accidentally given away a cow to a Brahmin that was not his / 10
Sudama / Impoverished sage and childhood friend of Krishna; so poor, he could only offer flat rice as a gift to Krishna at Dvaraka / 10
Durvasa / Sage that deliberately insulted Brahma, offended Shiva, and kicked Vishnu to determine which of them was the greatest / 10
Nimi / King instructed by the '9 Yogendras' about Bhakti for Krishna (narrated by Narada to Vasudeva Anakadundubhi, father of Krishna) / 11
Notable demons(villains)
Many demons (villains) are mentioned throughout the Srimad Bhagavatam; cantos listed concern their primary (or only) appearances and/or descriptions. This table is not exhaustive.
Name / Description / Canto
Asvatthama / Killed the sleeping children of Draupadi and attempted to kill the unborn Pariksit, son of Uttara / 1
Hiranyaksa and Hiranyakasipu / Demonic twin-sons of Diti; first incarnations of Jaya and Vijaya cursed by the Four Sanas / Kumaras / 1, 3, 7
Vena / Corrupt and evil king that caused famines; cursed by brahmanas to die before the appearance of Prthu / 4
Vrtrasura / Demon King (also a pure devotee) that defeated the Demigods, led by Indra / 6
Bali-Mahabali / Demon King (a Pure devotee) that conquered the three worlds; Vamana took them back in three footsteps / 8
Ravana and Kumbhakarna / Demonic enemies of Rama (see Ramayana); second incarnations of Jaya and Vijaya / 7, 9
Kamsa / Tyrant King that imprisoned Krishna's parents, murdered Krishna's siblings, and attempted to kill Krishna / 10
Putana / Demon sent by Kamsa to poison baby Krishna / 10
Trnavarta / Whirlwind demon sent by Kamsa to kill baby Krishna / 10
Aghasura / Gigantic serpent demon sent by Kamsa to kill boy Krishna / 10
Bakasura / Gigantic duck demon that swallowed boy Krishna / 10
Dhenuka / Donkey demon, ruler of the Talavana forest near the Yamuna river / 10
Kaliya / Naga (serpent) that poisoned Kaliya Lake and Krishna's cowherd friends / 10
Pralamba / Demon sent by Kamsa, disguised as a cowherd boy / 10
Aristasura / Bull demon, attacked Krishna's cowherd community / 10
Kesi / Horse demon sent by Kamsa to kill young Krishna / 10
Vyomasura / Demon sent by Kamsa, disguised as a cowherd boy abducted Krishna's cowherd friends / 10
Kuvalayapida / Drunken and mad Elephant goaded to kill Krishna on behalf of Kamsa at a wrestling arena / 10
Jarasandha / Kamsa's father-in-law; laid siege to Mathura with 23 armies before Krishna established Dvaraka / 10
Kalayavana / Barbarian King and ally of Jarasandha; tricked by Krishna into kicking Mucukunda and waking him / 10
Shishupala and Dantavakra / Maternal cousins and kings; cousins and enemies of Krishna; third incarnations of Jaya and Vijaya / 7, 10
Rukmi / King and brother of Rukmini; wanted her to marry Shishupala, not Krishna; cheated Balarama at dice / 10
Narakasura / Demon that kidnapped 16,000 princesses; Krishna rescued and married them all / 10
Banasura / Demonic son of Bali who captured Aniruddha; saved by his naked mother from being killed by Krishna / 10
Paundraka / King that imitated Krishna and challenged his position as the Supreme Personality of Godhead / 10
Dvivida / Gorilla friend of Narakasura; for revenge, raped and terrorised people in Krishna's province / 10
Salva / Demonic King, friend of Shishupala and Dantavakra, and an illusionist; attacked Krishna's city, Dvaraka / 10
Viduratha / Brother of Dantavakra; attempted to avenge his brother by attacking Krishna with a sword / 10
Balvala / Demon that had been polluting a sacrificial arena at the holy Naimisaraya forest / 10
Bhasmasura / Demon given a boon by Shiva to kill anyone whose head he touched; tried to kill Shiva with that boon / 10
Cantos
For ease of reference, synopses of cantos cite a legal online copy of the complete 18-volume A.C. Bhaktivedanta Swami Prabhupada / Bhaktivedanta Book Trust (BBT) translation of the Srimad Bhagavatam, available at the Bhaktivedanta Vedabase. It also provides original Sanskrit verses, transliterations, synonyms, and purports. With the exception of canto 10 (parts 2-4) onwards - translated by the disciples of Swami Prabhupada after his death in 1977 - unless otherwise stated, quoted verses and purports given are identical to the original (incomplete and unaltered) 30-volume translation of cantos 1-10 published by Krishna Books. Other translations of quoted verses have also been provided for comparison. The non-exhaustive overviews given apply to all complete translations.
SB 1.1.3 original Sanskrit:
निगमकल्पतरोर्गलितं फलं
शुकमुखादमृतद्रवसंयुतम् ।
पिबत भागवतं रसमालयं
मुहुरहो रसिका भुवि भावुका: ॥ ३ ॥
Swami Prabhupada translation:
O expert and thoughtful men, relish Srimad-Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become even more tasteful, although its nectarian juice was already relishable for all, including liberated souls.
— Canto 1, Chapter 1, Verse 3[49]
Shuka (Sanskrit: शुक IAST: Śuka, also Shukadeva Śuka-deva) is a rishi (sage) in Hinduism. He is the son of the sage Vyasa and the main narrator of the scripture Bhagavata Purana. Most of the Bhagavata Purana consists of Shuka reciting the story to the dying king Parikshit. Shuka is depicted as a sannyasi, renouncing the world in pursuit of moksha (liberation), which most narratives assert that he achieved.
According to the Hindu epic Mahabharata, after one hundred years of austerity by Vyasa, Shuka was churned out of a stick of fire, born with ascetic power and with the Vedas dwelling inside him, just like his father. As per Skanda Purana, Vyasa had a wife, Vatikā (alias Pinjalā), daughter of a sage named Jābāli. Their union produced a son, who repeated everything what he heard, thus receiving the name Shuka (lit. Parrot). Other texts including the Devi Bhagavata Purana also narrate the birth of Shuka but with drastic differences. Vyasa was desiring an heir, when an apsara (celestial damsel) named Ghritachi flew in front of him in form of a beautiful parrot, causing him sexual arousal. He discharges his semen, which fell on some sticks and a son developed. This time, he was named Shuka because of the role of the celestial parrot.
-- Shuka, by Wikipedia
Bibek Debroy translation:
The sacred texts are like trees that yield all the objects of desire and this represents their ripened fruit. It emerged from Shuka's mouth, with the pulp and juice of amrita. Drink the Bhagavata, the store of juices. O those who possess taste! Savour it repeatedly and become happy on earth.
— First Skandha, Chapter 1(3)[50]
First Canto
Consisting of 19 chapters,[51] the first canto opens with an invocation to Krishna and the assertion that the Srimad Bhagatavam, compiled by Vyasadeva, is sufficient alone to realise God. The over-arching narration begins at the onset of Kali Yuga as a dialogue between Sukadeva Gosvami (the son of Vyasadeva) and a group of sages headed by Saunaka, as they perform a thousand-year sacrifice for Krishna and his devotees in the forest of Naimisaranya. Questioned by the sages, topics covered by Suta Gosvami include the:
• Birth of Pariksit - protected in the womb by Krishna - in the aftermath of the devastating Kurukshetra War
• Appearance and instruction of Narada to Vyasadeva on the composition of the Srimad Bhagavatam
• Meditation and inspiration of Vyasadeva on the western bank of the river Saravati to compile and revise the Bhagavata
• Teaching of the Bhagavata by Vyasadeva to his already-liberated son, Suta Gosvami
• Departure and disappearance of Krishna, followed by the signs and onset of Kali Yuga
• Retirement of the Pandavas (including King Yudhisthira) and consequent enthronement of Pariksit
• Attempts of Pariksit to stem the influence of Kali before being cursed by a Brahmana boy to die within seven days
• Renunciation of Pariksit, who decided to fast until death (Prayopavesa) on the banks of the Ganges in devotion to Krishna
• Arrival of sages (including Narada and Bhrgu) and their disciples to Pariksit's fast, followed by Suta Gosvami
SB 1.3.38 original Sanskrit:
स वेद धातु: पदवीं परस्य
दुरन्तवीर्यस्य रथाङ्गपाणे: ।
योऽमायया सन्ततयानुवृत्त्या
भजेत तत्पादसरोजगन्धम् ॥ ३८ ॥
Swami Prabhupada translation:
Only those who render unreserved, uninterrupted, favourable service unto the lotus feet of Lord Krishna, who carries the wheel of the chariot in his hand, can know the creator of the universe in His full glory, power, and transcendence.
— Canto 1, Chapter 3, Verse 38[52]
J.M. Sanyal Translation:
It is only His devotee, who meditates ever with deep concentration upon the Lord holding the irresistibly destructive wheel (Chakra, more commonly called 'Sudarsan-chakra') in His Hand, that knows a bit about Him.
— Book 1, Chapter III, Verse 38[53]
Second Canto
Sukadeva Gosvami addressing Pariksit.
Consisting of 10 chapters,[54] the second canto opens with an invocation to Krishna. The second layer of over-arching narration begins as a dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river (narrated by Sukadeva Gosvami to a group of sages headed by Saunaka in the forest of Naimisaranya). Questioned by Pariksit, the topics covered by Suta Gosvami include the:
• Transcendental, supreme, eternal, and pure nature of Krishna
• Universal Virat-Rupa and Maha-Vishnu forms of Krishna, as well as His scheduled avatars with their purposes
• Process and laws of creation and annihilation of the universe
• God realisation, Bhakti Yoga, devotional duties, and the need for a spiritual master (Guru)
• Vedic knowledge, modes of material nature (gunas), karma, false (i.e. materialistic) ego, and illusion and suffering due to ignorance
• Divisions (caste or varna) of society, common religious affiliations, and faith versus atheism
SB 2.5.35 original Sanskrit:
स एव पुरुषस्तस्मादण्डं निर्भिद्य निर्गत: ।
सहस्रोर्वङ्घ्रिबाह्वक्ष: सहस्राननशीर्षवान् ॥ ३५ ॥
Swami Prabhupada translation:
The lord Maha-Vishnu, although lying in the Causal Ocean, came out of it, and dividing Himself as Hiranyagarbha, He entered into each universe and assumed the virat-rupa, with thousands of legs, arms, mouths, heads, etc.
— Canto 2, Chapter 5, Verse 35[55]
Bibek Debroy translation:
Purusha split the egg and emerged, with thousands of thighs, legs, arms and eyes and thousands of mouths and heads.
— Second Skandha, Chapter 2(5)[56]
Third Canto
Depiction of Lord Brahma's anger and the origin of Lord Shiva from the former's eyebrows, when the Four Kumaras decide immediately to perform penance before helping their father in creation.
Vidura admonishes Dhritarashtra.
Consisting of 33 chapters,[57] the third canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. Vidura, the sudra incarnation of Yama and devotee of Krishna, is the main protagonist narrated. After being thrown out of his home by King Dhritarashtra (his older half-brother) for admonishing the Kaurava's ignoble behaviour towards the Pandavas, Vidura went on a pilgrimage where he met other devotees of Krishna such as Uddhava and the sage Maitreya; their dialogues form a third layer of narration. Topics covered by Sukadeva Gosvami, Uddhava, and Maitreya include the:
• Remembrance, pastimes, qualities, and kingdom (Vaikuntha) of Krishna
• Universal - Virat-Rupa - form of Vishnu to animate dormant material energy for creation (with Kali, explicitly stated to represent His external energy)
• Emergence of Brahma from Garbhodakasayi Vishnu; Brahma's prayers to Krishna, creation of living beings, and manifestation of the Vedas
• Curse of the Four Kamaras on Jaya and Vijaya and their consequent incarnations as the demons Hiranyaksa and Hiranyakasipu
• Appearance of the Varaha avatar to lift the Earth out of the depths of the Cosmic Ocean (Garbhodakasayi) and destroy Hiranyaksa
• Appearance of the Kapila avatar to expound Sankya philosophy and devotional service (Bhakti Yoga) for Krishna
• Principles of material nature, divisions of creation, and calculation of time
SB 3.25.25 original Sanskrit:
सतां प्रसङ्गान्मम वीर्यसंविदो
भवन्ति हृत्कर्णरसायना: कथा: ।
तज्जोषणादाश्वपवर्गवर्त्मनि
श्रद्धा रतिर्भक्तिरनुक्रमिष्यति ॥ २५ ॥
Swami Prabhupada translation:
In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.
— Canto 3, Chapter 25, Verse 25[58]
J.M. Sanyal translation:
They are so earnest and eagerly attached to mutual discussion on the holy glories of God that the limbs of their bodies become paralysed on account of their being devoid of sensibility due to their zeal for discourses on the illustrious Lord; and so they are possessed of the crowning virtue of kindness which is desired by all good people.
— Book 3, Chapter XV, Verse 25[59]
Fourth Canto
Vishnu appears before Dhruva
Consisting of 31 chapters,[60] the fourth canto continues the dialogues of Sukadeva Gosvami, Uddhava, and Maitreya. There are additional layers of dialogue, such as between the sage-avatar Narada and King Pracinabharhisat (as narrated by Maitreya to Vidura). Focusing on the female descendants of Svayambhuva Manu, topics covered include the:
• Genealogies of the daughters of Svayambhuva Manu and of Dhruva (grandson of Svayambhuva Manu)
• Enmity between Daksa and Shiva, self-immolation of Sati (wife of Shiva and daughter of Daksa), and attack by Shiva on Daksa's ritual
• Liberation of the boy-sage Dhruva, including advice from Narada, his vision of Vishnu, and battles with the Yaksas
• Killing of the tyrant-king Vena by Brahmins before the appearance of the Prthu avatar to restore abundance of the Earth
• Allegorical story, descriptions, and characteristics of King Puranjana, who was reborn as a woman due to thinking of his wife when he died
• Activities of the Pracetas, including meeting with Shiva, instruction from Narada, and ultimate liberation
• Qualities of Krishna, Vaishnava devotion (Bhakti Yoga), the soul (atman), the super-soul (paramatan), and materialistic life
SB 4.16.17 original Sanskrit:
मातृभक्ति: परस्त्रीषु पत्न्यामर्ध इवात्मन: । प्रजासु पितृवत्स्निग्ध: किङ्करो ब्रह्मवादिनाम् ॥ १७ ॥
Swami Prabhupada translation:
The king [Prthu] will respect all women as if they were his own mother, and he will treat his own wife as the other half of his body. He will be just like an affectionate father to his citizens, and he will treat himself as the most obedient servant of the devotees, who always preach the glories of the Lord.
— Canto 4, Chapter 16, Verse 17[61]
Bibek Debroy translation:
He will revere other men's wives like his own mother. He will treat his own wife like one half of his own self. Towards his subjects, he will be as gentle as a father. He will be a servant to those who know about the Brahman.
— Fourth Skandha, Chapter 4(16)[62]
Fifth Canto
Rsabha.
Consisting of 26 chapters,[63] the fifth canto focuses on the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. Notable additional layers of dialogue are between the avatar Rsabha and his sons, and between Bharata and King Rahugana (the former was perceived as a fool and made to carry the latter's palanquin). Topics covered include the:
• Appearance, life, and teachings of the publicly-abused avatar Rsabha, the first Tirthankara (spiritual teacher) of Jainism
• Appearance of Hayagriva to return vedic knowledge to Brahma
• Activities, character, teachings, and liberation of King Bharata (incarnated as a deer and then a supposed idiot-Brahmin)
• Activities and descendants of King Priyavrata, whose chariot wheels created the seven oceans and islands (i.e. continents)
• Descriptions of the universe, sun, orbits of the planets, and the heavenly and hellish planets
• Flow of the Ganges and expansion of Narayana as Vasudeva (Krishna), Sankarsana, Pradyumna, and Aniruddha
• Glories of Ananta / Sankarsana / Shesha / Tamasi
SB 5.5.1 original Sanskrit:
ऋषभ उवाच
नायं देहो देहभाजां नृलोके
कष्टान् कामानर्हते विड्भुजां ये ।
तपो दिव्यं पुत्रका येन सत्त्वं
शुद्ध्येद्यस्माद् ब्रह्मसौख्यं त्वनन्तम् ॥ १ ॥
Swami Prabhupada translation:
Lord Rsabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one’s heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.
— Canto 5, Chapter 5, Verse 1[64]
J.M. Sanyal translation:
THE AUSPICIOUS RISHABHADEVA said, - "O my sons! Those who have obtained the human body in this land of mortals, should not give themselves up to the enjoyments of ultimately painful worldly pleasures that are partaken of by pigs and other animals living on excreta. O my children! Austerity only is the most excellent thing by which one's being is purified and which again leads to the eternal felicity of Brahma".
— Book 5, Chapter V, Verse 1[65]
Sixth Canto
Vrtrasura attacks Indra
Consisting of 19 chapters,[66] the sixth canto continues with the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. A notable additional layer of dialogue is between Yama and his messengers (called the Yamadatas). With the main focus on the battles of the demon-devotee Vrtrasura and his armies against the demigods led by Indra, as well as the life of King Citraketu, topics covered include the:
• Life of Ajamila, a Brahmin that lost liberation due to sex-attraction but was liberated due to calling his son - Narayana - upon death
• Instructions of Yamaraja to his messengers about justice, punishment, chanting, Vishnu's messengers, and surrender (Bhakti) to Krishna
• Curse of Daksa on Narada, and a genealogy of the daughters of Daksa
• Offence of Indra to Brhaspati, the appearance of Vrtrasura to battle the demigods, their prayers to Narayana, and Vrtrasura's death
• Story of King Citraketua, the murder of his son, instruction from Narada and Angiras, meeting with Krishna, and curse by Parvati
• Vow of Diti to kill Indra, her embryo being cut into 49 pieces by Indra but saved by Vishnu, and her purification through devotion
• Performance of the Pumsavana ceremony for pregnancy with prayers to VIshnu and Lakshmi (Goddess of Wealth and Fortune)
SB 6.3.13 original Sanskrit:
यो नामभिर्वाचि जनं निजायां
बध्नाति तन्त्र्यामिव दामभिर्गा: ।
यस्मै बलिं त इमे नामकर्म-
निबन्धबद्धाश्चकिता वहन्ति ॥ १३ ॥
Swami Prabhupada translation:
Just as the driver of a bullock cart ties ropes through the nostrils of his bulls to control them, the Supreme Personality of Godhead binds all men through the ropes of His words in the Vedas, which set forth the names and activities of the distinct orders of human society [brāhmaṇa, kṣatriya, vaiśya and śūdra]. In fear, the members of these orders all worship the Supreme Lord by offering Him presentations according to their respective activities.
— Canto 6, Chapter 3, Verse 13[67]
Bibek Debroy translation:
They are bound to him with cords, like bulls with ropes. They are bound and scared. With different names and deeds, they bear the burden and offer sacrifices to him.
— Sixth Skandha, Chapter 6(3)[68]
Seventh Canto
Nrsimha and Prahlada (R).
Consisting of 15 chapters,[69] the seventh canto continues with the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. A notable additional layer of dialogue is between Narada and Yudhishthira about Prahlada, the devotee-son of the demon-King Hiranyakasipu (brother of Hiranyaksa, destroyed by the Varaha avatar in the third canto; the demonic brothers are incarnations of Jaya and Vijaya). Prahlada, protected by Krishna, survives multiple attempts to kill him until the arrival of the Nrsimha avatar to destroy his father, who could not be killed by any weapon, by any man or beast, or in the water, air, or on land. Topics covered include the:
• Vow of demon-King Hiranyakasipu to destroy Vishnu, his austerities to become invincible, and conquering of the entire universe
• Birth, abuse, and teachings of the devotee Prahlada, son of Hiranyakasipu, protected from death by Krishna
• Arrival of the Nrsimha avatar to destroy Hiranyakasipu, later pacified by the prayers of Prahlada
• Perfect society in the form of the four social and four spiritual classes or orders
• Behaviour of a good person, ideal family life, and instructions to be civilised
• Exposition that the absolute truth is a person - Krishna - who is the master and controller of all
• Previous incarnations of Narada, and that Krishna lived with the Pandavas like an ordinary human being
SB 7.14.9 original Sanskrit:
मृगोष्ट्रखरमर्काखुसरीसृप्खगमक्षिका: ।
आत्मन: पुत्रवत् पश्येत्तैरेषामन्तरं कियत् ॥ ९ ॥
Swami Prabhupada translation:
One should treat animals such as deer, camels, asses, monkeys, mice, snakes, birds and flies exactly like one’s own son. How little difference there actually is between children and these innocent animals.
— Canto 7, Chapter 14, Verse 9[70]
J.M. Sanyal translation:
A householder should look upon deer, camels, donkeys, monkeys, mice, serpents, birds, and bees and all that enter his house or cornfield for eating the eatables stocked there, as his own sons, because between sons and those there is but very little difference.
— Book Seven, Chapter XIV, Verse 9[71]
Eighth Canto
Vamana with Bali.
Consisting of 24 chapters,[72] the eighth canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. A notable additional layer of dialogue is between the Vamana avatar and King Bali about the demon-King Hiranyakasipu. Topics covered include the:
• Details and ages of the four Manus (Svayambhuva, Svarocisa, Uttama, and Tamasa), and of the future Manus
• Elephant Gajendra, rescued from Makara the crocodile by Vishnu riding his mount Garuda, after prayers of surrender
• Battles between the demigods and the demons, the truce brokered by Vishnu, and churning of the ocean of milk by both factions
• Appearance of the Kurma, Dhanvantarti, Mohini, and Ajita avatars (and Lakshmi) during the churning of the ocean of milk
• Second appearance of Mohini to beguile Shiva
• Annihilation of the demons by Indra
• Appearance of the Vamana avatar to take back the three worlds from King Bali in three footsteps, and the surrender of Bali to Him
• Appearance of the Matsya avatar to save devotee-King Satyavrata from the flood (during the time of Hiranyaksa in the third canto)
SB 8.5.30 original Sanskrit:
न यस्य कश्चातितितर्ति मायां
यया जनो मुह्यति वेद नार्थम् ।
तं निर्जितात्मात्मगुणं परेशं
नमाम भूतेषु समं चरन्तम् ॥ ३० ॥
Swami Prabhupada translation:
No one can overcome the Supreme Personality of Godhead’s illusory energy [māyā], which is so strong that it bewilders everyone, making one lose the sense to understand the aim of life. That same māyā, however, is subdued by the Supreme Personality of Godhead, who rules everyone and who is equally disposed toward all living entities. Let us offer our obeisances unto Him.
— Canto 8, Chapter 5, Verse 30[73]
Bibek Debroy translation:
No one is able to overcome his maya. Because of this, people are confounded and do not know the truth. He is the supreme lord who alone conquers his own gunas. He controls beings, without any partiality.
— Eighth Skandha, Chapter 8(5)[74]
Ninth Canto
Parashurama
Consisting of 24 chapters,[75] the ninth canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. With no notable additional layers of dialogue, the primary focus is upon the male dynasties of various ruling figures (the female sides are covered in the fourth canto). Topics covered include the:
• Pastimes of the Rama avatar that destroyed the demon-King Ravana (and Kumbhakarna; incarnations of Jaya and Vijaya)
• Appearance of the Parashurama avatar to repeatedly destroy the corrupt, Godless ruling (Kshatriya) class
• Genealogy and downfall of Saubhari Muni due to sex-desire (after seeing fish copulate), and his liberation through performing austerities
• Story of King Yayati, cursed to suffer old age; after passing the curse to his son, he learned the futility of sense-pleasure and achieved liberation
• Story of King Pururava, beguiled by the Apsara Urvasi, until he sated his lusty desires with a ceremonial fire
• Genealogies of the sons of Svayambhuva Manu, and of the Kings Mandhata, Amsuman, Yayati, Bharata, Ajamidha, Puru, and Pururava
• Genealogy of Krishna, and brief descriptions of His beauty and pastimes
SB 9.24.59 original Sanskrit:
अक्षौहिणीनां पतिभिरसुरैर्नृपलाञ्छनै: । भुव आक्रम्यमाणाया अभाराय कृतोद्यम: ॥ ५९ ॥
Swami Prabhupada translation:
Although the demons who take possession of the government are dressed like men of government, they do not know the duty of the government. Consequently, by the arrangement of God, such demons, who possess great military strength, fight with one another, and thus the great burden of demons on the surface of the earth is reduced. The demons increase their military power by the will of the Supreme, so that their numbers will be diminished and the devotees will have a chance to advance in Kṛṣṇa consciousness.
— Canto 9, Chapter 24, Verse 59[76]
Bibek Debroy translation (the J.M. Sanyal translation is missing verse 58 onwards of this chapter):
The lords of the akshouhinis were asuras who were unfit to be kings. They attacked themselves and he sought to reduce the burden of the earth.
— Ninth Skandha, Chapter 9(24)[77]