Srimad Bhagavatam Revisions Examined

The first American edition of the First Canto of Srimad-Bhagavatam was published in 1972. And with Srila Prabhupada’s approval a revised edition was published in 1976. (The 1976 edition is the one the BBT still publishes today.)

Of the revisions done in 1976, those for the translations in the first and second chapters were the most extensive. Those revisions are shown below.

Examining these revisions can help us better understand the revisions later done for Bhagavad-gita As It Is. Though the revisions for the Gita were done after Srila Prabhupada’s physical departure, they followed the same principles and had the same purpose as the Bhagavatam revisions shown here.

Here’s a key to what is shown by different kinds of type:

  • Regular text = text appearing in both the first and second editions
  • Bold text = unique to the second edition
  • Strikethrough text = deleted in the second edition
  • Blue courier = highlighted for quick recognition

The following parallels are also worth noting:

  • For both books—the Bhagavatam and the Gita—the original editor was the same: His Grace Sriman Hayagriva Dasa (later Hayagriva Swami).
  • Both books were first published at roughly the same time—circa 1972.
  • Srila Prabhupada did not closely oversee the editing of either of the two books.
  • For the first edition of both books, the English editor did most or all of his work without the benefit of an experienced Sanskrit editor. (Pradyumna Prabhu was new.)
  • For the first edition of both books, most of the editing was done before Srila Prabhupada introduced into ISKCON the standard system for scriptural classes (chanting of the verse, recitation of the word-for-word meanings, etc.).
  • Both books were expertly edited for English.
  • Both books were published with editorial mistakes.
  • The mistakes in both books were similar: omissions, misconstruing of Sanskrit words, and so on.
  • Srila Prabhupada gave class from both books. And even when a verse on which he spoke had editorial errors or omissions, Srila Prabhupada didn’t mention them.
  • For both books, Srila Prabhupada never asked for a second edition.
  • Both books were revised by the BBT’s lowly editor Jayadvaita Swami.
  • For the second edition, both books had the benefit of an experienced Sanskrit editor.
  • For both books, the revision was done after the standard system for scriptural classes had been well established for several years.
  • For both books, the second edition brings the text closer to what Srila Prabhupada originally said.
  • In both books, there are places where the text of the second edition sounds less smooth and flowing then the first, mainly because the second editor was intent—perhaps sometimes excessively intent—on preserving Srila Prabhupada’s original language.

Now, here are the revisions, for you to examine for yourself.

Hare Krsna.

        —Jayadvaita Swami

Key:

  • Regular text = text appearing in both the 1972 and 1976 editions
  • Bold text = unique to the 1976 edition
  • Strikethrough text = deleted in the 1976 edition
  • Blue courier = highlighted for quick recognition
Bhagavatam revisions examined

1.1.1

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O my Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I offer my obeisances unto Lord Sri Krsna, son of Vasudeva, who is the supreme all-pervading Personality of Godhead. I meditate upon Him, the transcendent reality, who is Lord Sri Krsna because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes, from whom all manifested universes arise, in whom they dwell and by whom they are destroyed. I meditate upon that eternally effulgent Lord who He is directly and indirectly conscious of all manifestations and yet is beyond them. and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahma, the first created original living being. Through Him this world, like a mirage, appears real even to great sages and demigods. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only Bbecause of Him, do the material universes, created by temporarily manifested by the reactions of the three modes of nature, appear to be factual, although they are unreal. I meditate therefore meditate upon Him, Lord Sri Krsna, the Absolute Truth, who is eternally existent in His the transcendental abode, and who which is forever free of illusion. from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.

Oh my Lord Sri Krishna the son of Vasudeva the all prevading Personality of Godhead, I do offer my respectful obeisances unto You. I do meditate upon Him because He is the Absolute Truth and is the Primeval cause of all causes of this manifested universes in the matter of creation sustenance and destruction. Directly and indirectly He is conscious of all different manifestations but still He is independent of any other cause beyond Himself. It is He only who imparted first the Vedic knowledge unto the heart of the original living being namely Brahmaji and unto Whom even the great sages and demigods become illusioned as much as there is illusory representation of water in the fire or land on the water and so on. It is on account of Him only the temporary manifestation of the material universes made by the reaction of the three modes of nature appears to be factual although it is unreal. I do therefore meditate upon Him Who is eternally existent in the trancendental abode which is for ever free from the illusory representation of the material world and He is therefore the Absolute Truth.

1.1.2

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dharmah—religiosity; projjhita—completely rejected; kaitavah—covered by fruitive intention; atra—herein; paramah—the highest; nirmatsaranam—of the one-hundred-percent pure in heart; satam—devotees; vedyam—understandable; vastavam—factual; atra—herein; vastu—substance; sivadam—well-being; tapa-traya—threefold miseries; unmulanam—causing uprooting of; srimat—beautiful; bhagavate—the Bhagavata Purana; maha-muni—the great sage (Vyasadeva); krte—having compiled; kim—what is; va—the need; paraih—others; isvarah—the Supreme Lord; sadyah—at once; hrdi—within the heart; avarudhyate—become compact; atra—herein; krtibhih—by the pious men; susrusubhih—by culture; tat-ksanat—without delay.

Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, compiled by the great sage Sri Vyasadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhagavatam, he becomes attached to the Supreme Lord by this culture of knowledge the Supreme Lord is established within his heart.

In this Bhagwat Puranam all so called religious activities, covered by fruitive intentions, are completely rejected and the highest Truth, understandable by the cent per cent pure hearted devotees, is inculcated. The highest truth is the factual reality distinguished from the shadow is described herein for every one’s welbeing and causing uprooting of the threefold miseries. The beautiful Bhagwatam is compiled by the great sage Sri Vyasdeva (in his mature stage) and as such what is the need of other scripture (for self realisation)? As soon as a person applies his attentive and submissive aural reception to the messages of this (Bhagwatam) the Supreme Lord at once becomes fixed up compact by such culture (of knowledge).

1.1.3

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nigama—the Vedic literatures; kalpa-taroh—the desire tree; galitam—fully matured; phalam—fruit; suka—Srila Sukadeva Gosvami, the original speaker of Srimad-Bhagavatam; mukhat—from the lips of; amrta—nectar; drava—semisolid and soft and therefore easily swallowable; samyutam—perfect in all respects; pibata—do relish it; bhagavatam—the book dealing in the science of the eternal relation with the Lord; rasam—juice (that which is relishable); alayam—until liberation, or even in a liberated condition; muhuh—always; aho—O; rasikah—those who are full in the knowledge of mellows; bhuvi—on the earth; bhavukah—expert and thoughtful.

Know, O expert and thoughtful men, that relish Srimad-Bhagavatam, is the mature fruit of the tree of Vedic literatures. It emanated from the lips of Sri Sukadeva Gosvami. Therefore this nectarean fruit is all the more relishable by liberated souls. has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.

Oh the expert and thoughtful men! Please know it that Srimad Bhagwatam is the mature fruit of the desired tree of Vedic literatures and it is emanated from the lips of Sri Sukdeva Goswami. For this the nectarine fruit has become more tasteful although it is already readily swallowable nectarine juice which is relished by all up to those who are already liberated souls.

1.1.5

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te—the sages; ekada—one day; tu—but; munayah—sages; pratah—morning; huta—burning; huta-agnayah—the sacrificial fire; sat-krtam—due respects; sutam—Sri Suta Gosvami; asinam—seated on; papracchuh—made inquiries; idam—on this (as follows); adarat—with due regards.

One day, after finishing their morning duties by burning a sacrificial fire and respectfully offering a seat of esteem to Srila Sukadeva Gosvami, the great sages made earnest inquiries, with great respect, about the following matters.

So one day the great sages after finishing the morning duties by burning the sacrificial fire and offering a respectful seat to Srila Suta Goswami made enquiries about the following with great regards.

1.1.6

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rsayah—the sages; ucuh—said; tvaya—by you; khalu—undoubtedly; puranani—the supplements to the Vedas with illustrative narrations; sa-itihasani—along with the histories; ca—and; anagha—freed from all vices; akhyatani—explained; api—although; adhitani—well read; dharma-sastrani—scriptures giving right directions to progressive life; yani—all these; uta—said.

The sages said: Respected Suta Gosvami, you are completely free from all vice. You are well versed in all religious scriptures, the scriptures famous for religious life, and in the Puranas and the histories as well, for you have gone through them under proper guidance and have also explained them.

The sages said, "Respected Suta Goswami, you are completely freed from all vices. You are well versed in all the scriptures that are famous for religious life as well as in the Puranas and histories as you have gone through them under proper guidance as also explained them.

1.1.8

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vettha—you are well conversant; tvam—Your Honor; saumya—one who is pure and simple; tat—those; sarvam—all; tattvatah—in fact; tat—their; anugrahat—by the favor of; bruyuh—will tell; snigdhasya—of the one who is submissive; sisyasya—of the disciple; guravah—the spiritual masters; guhyam—secret; api uta—endowed with.

And because you are submissive, your spiritual masters have endowed you with all their favors. the favors bestowed upon a gentle disciple. Therefore you can tell us all you have scientifically learned from them.

And because you are submissive your spiritual masters have endowed you with all the favours, of the spiritual masters, for gentle disciples. As such you can let us know all that you learnt from them scientifically.

1.1.9

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tatra—thereof; tatra—thereof; anjasa—made easy; ayusman—blessed with a long duration of life; bhavata—by your good self; yat—whatever; viniscitam—ascertained; pumsam—for the people in general; ekantatah—absolutely; sreyah—ultimate good; tat—that; nah—to us; samsitum—to explain; arhasi—deserve.

Please, therefore, being blessed with many years, explain to us, in an easily understandable way, what you have ascertained to be the absolute and ultimate good for the people in general.

You are, therefore, requested to explain to us what you ascertained to be the absolute and ultimate good for the people in general,?out of your considered and made easy opinion. Oh you are blessed with good old age.

1.1.11

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bhurini—multifarious; bhuri—many; karmani—duties; srotavyani—to be learned; vibhagasah—by divisions of subject matter; atah—therefore; sadho—O sage; atra—herein; yat—whatever; saram—essence; samuddhrtya—by selection; manisaya—best to your knowledge; bruhi—please tell us; bhadraya—for the good of; bhutanam—the living beings; yena—by which; atma—the self; suprasidati—becomes fully satisfied.

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 essential teachings essence of all these scriptures and explain them it for the good of all living beings, that by such instruction their hearts may be fully satisfied.

There are multifarious varieties of scriptures and in all of them there are many many prescribed duties which are to be learnt for many many years even by division of subject matters. Oh the sage, please, therefore, select out the essence of all such scriptures and explain it for the good of all living beings so that they may become fully satisfied in heart by such instruction.

1.1.13

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tat—those; nah—unto us; susrusamananam—those who are endeavoring for; arhasi—ought to do it; anga—O Suta Gosvami; anuvarnitum—to explain by following in the footsteps of previous acaryas; yasya—whose; avatarah—incarnation; bhutanam—of the living beings; ksemaya—for good; ca—and; bhavaya—upliftment; ca—and.

Enlighten us, O Suta Gosvami, we are eager to learn about the Personality of Godhead and His incarnations. We are eager to learn Please explain to us those teachings imparted by previous masters [acaryas], for one is uplifted both by speaking them and by hearing them.

Oh Suta Goswami, you ought to explain us, who are endevouring for knowing it eagerly, the topic about the Personality of Godhead and His incarnations as they were done by the previous Acharyas,?because such description and hearing both are for the good and upliftment of living being.

1.1.14

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apannah—being entangled; samsrtim—in the hurdle of birth and death; ghoram—too complicated; yat—what; nama—the absolute name; vivasah—unconsciously; grnan—chanting; tatah—from that; sadyah—at once; vimucyeta—gets freedom; yat—that which; bibheti—fears; svayam—personally; bhayam—fear itself.

Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krsna, which is feared by fear personified.

Living beings, who are entangled in the hurdle of birth and death, even though too complicated, can get freedom at once even by unconsciously chanting the holy Name of Krishna which is feared even by the personified Fear.

1.1.16

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kah—who; va—rather; bhagavatah—of the Lord; tasya—His; punya—virtuous; sloka-idya—worshipable by prayers; karmanah—deeds; suddhi-kamah—desiring deliverance from all sins; na—not; srnuyat—does hear; yasah—glories; kali—of the age of quarrel; mala-apaham—the agent for sanctification.

Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord?

Who is there not willing to take to the business of hearing the virtuous glories of the Lord if he at all desires to get deliverance from all vices in this age of quarrel.

1.1.18

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atha—therefore; akhyahi—describe; hareh—of the Lord; dhiman—O sagacious one; avatara—incarnations; kathah—narratives; subhah—auspicious; lila—adventures; vidadhatah—performed; svairam—pastimes; isvarasya—of the supreme controller; atma—personal; mayaya—energies.

O wise Suta, please narrate to us the transcendental pastimes of the Supreme Godhead’s multi-incarnations. Such auspicious adventures and pastimes of the Lord, the supreme controller, are performed by His internal powers.

Therefore oh the sagacious Suta Goswami, please narrate the transcendental pastimes of the Supreme controller Godhead’s multi-incarnations which are auspicious adventures and pastimes executed by His internal potencies.

1.1.19

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vayam—we; tu—but; na—not; vitrpyamah—shall be at rest; uttama-sloka—the Personality of Godhead, who is glorified by transcendental prayers; vikrame—adventures; yat—which; srnvatam—by continuous hearing; rasa—humor; jnanam—those who are conversant with; svadu—relishing; svadu—palatable; pade pade—at every step.

We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who enjoy association with Him have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.

We shall never be in rest even though continuously hearing the transcendental pastimes of the Personality of Godhead who is glorified by good prayers. Those who have developed the particular humour of transcedental mellow, do relish in every step such description of pastimes of the Lord.

1.1.20

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krtavan—done by; kila—what; karmani—acts; saha—along with; ramena—Balarama; kesavah—Sri Krsna; atimartyani—superhuman; bhagavan—the Personality of Godhead; gudhah—masked as; kapata—apparently; manusah—human being.

Lord Sri Krsna, the Personality of Godhead, and along with Balarama, played like a human beings, and so masked They He performed many superhuman acts.

Lord Sri Krishan the Personality of Godhead along with Valarma played apparently like the human being but He performed many superhuman acts although masked like that.

1.1.22

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tvam—Your Goodness; nah—unto us; sandarsitah—meeting; dhatra—by providence; dustaram—insurmountable; nistitirsatam—for those desiring to cross over; kalim—the age of Kali; sattva-haram—that which deteriorates the good qualities; pumsam—of a man; karna-dharah—captain; iva—as; arnavam—the ocean.

We think that we have met Your Grace Goodness by the will of providence, and thus we just so that we may accept you as captain of the ship for those who desire to cross the dangerous difficult ocean of Kali, which destroys deteriorates all the good qualities of a human being.

We think that your goodness is met by us by the will of providence just to accept you as the captain of the ship which desires to cross over the difficult ocean of Kali which deteriorates all the good qualities of the human being.

1.1.23

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bruhi—please tell; yoga-isvare—the Lord of all mystic powers; krsne—Lord Krsna; brahmanye—the Absolute Truth; dharma—religion; varmani—protector; svam—own; kastham—abode; adhuna—nowadays; upete—having gone away; dharmah—religion; kam—unto whom; saranam—shelter; gatah—gone.

Since Sri Krsna, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us by whom religious principles are presently protected to whom the religious principles have now gone for shelter.

Please let us know as to whom the religious principles have taken shelter at the present moment when Sri Krishna the Absolute Truth and the Master of all mystic powers has had departed for His own abode.

1.2.1

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vyasah uvaca—Vyasa said; iti—thus; samprasna—perfect inquiries; samhrstah—perfectly satisfied; vipranam—of the sages there; raumaharsanih—the son of Romaharsana, namely Ugrasrava; pratipujya—after thanking them; vacah—words; tesam—their; pravaktum—to reply to them; upacakrame—attempted.

Ugrasrava [Suta Gosvami], the son of Romaharsana, being pleased with fully satisfied by the perfect questions of the brahmanas, thanked them and thus attempted to reply.

Thus the son of Romaharsan of the name Ugrashrava, after being satisfied fully on the perfect questionnaires of the Brahmins there, he attempted to reply them one by one and thanked them for their words.

1.2.2

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sutah—Suta Gosvami; uvaca—said; yam—whom; pravrajantam—while going away for the renounced order of life; anupetam—without being reformed by the sacred thread; apeta—not undergoing ceremonies; krtyam—prescribed duties; dvaipayanah—Vyasadeva; viraha—separation; katarah—being afraid of; ajuhava—exclaimed; putra iti—O my son; tat-mayataya—being absorbed in that way; taravah—all the trees; abhineduh—responded; tam—unto him; sarva—all; bhuta—living entities; hrdayam—heart; munim—sage; anatah asmi—offer obeisances.

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 the sacred thread ceremony reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyasadeva, fearing separation from him, cried out to him, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.

Srila Suta Goswami said, “let me offer my respectful obeisances unto the great sage, who can enter everyone’s heart and who was addressed ‘as my son’ by his father Vyasdeva while he was going away for renounced order of life without being reformed by sacred thread or undergoing the ceremonies observed by the higher castes. The trees absorbed in that way responded to the fearful father feeling the separation of the son.

1.2.3

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yah—he who; sva-anubhavam—self-assimilated (experienced); akhila—all around; sruti—the Vedas; saram—cream; ekam—the only one; adhyatma—transcendental; dipam—torchlight; atititirsatam—desiring to overcome; tamah andham—deeply dark material existence; samsarinam—of the materialistic men; karunaya—out of causeless mercy; aha—said; purana—supplement to the Vedas; guhyam—very confidential; tam—unto him; vyasa-sunum—the son of Vyasadeva; upayami—let me offer my obeisances; gurum—the spiritual master; muninam—of the great sages.

Let me offer my respectful obeisances unto him [Suka], 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 Purana [supplement to the Vedas], most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.

Let me offer my respectful obeisances unto him who is the spiritual master of all sages and the son of Vyasadeva, who, out of his great compassion for the gross materialists desiring to cross over the darkest region of material existence, said the most confidential supplement of the cream of Vedic knowledge after having personally assimilated the same by experience.

1.2.4

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narayanam—the Personality of Godhead; namah-krtya—after offering respectful obeisances; naram ca eva—and Narayana Rsi; nara-uttamam—the supermost human being; devim—the goddess; sarasvatim—the mistress of learning; vyasam—Vyasadeva; tatah—thereafter; jayam—all that is meant for conquering; udirayet—be announced.

Before reciting this Srimad-Bhagavatam, which is our the very means of conquest, I one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rsi, the supermost human being, unto mother Sarasvati, the goddess of learning, and unto Srila Vyasadeva, the author.

One should utter the means of conquest (Srimad Bhagwatam) after offering respectful obeisances 1. to the Personality of Godhead Narayana, 2. to the Naranarayan Rishi who is the supermost human being 3. to the mother Saraswati the goddess of learning then 4. to Srila Vyasadeva (the author)

1.2.8

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dharmah—occupation; svanusthitah—executed in terms of one’s own position; pumsam—of humankind; visvaksena—the Personality of Godhead (plenary portion); kathasu—in the message of; yah—what is; na—not; utpadayet—does produce; yadi—if; ratim—attraction; sramah—useless labor; eva—only; hi—certainly; kevalam—entirely.

Duties [dharma] executed by men, The occupational activities a man performs regardless of occupation, according to his own position are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord Personality of Godhead.

Occupational activities according to one’s own position executed by the human kind, turns into useless labour only if such activities do not provoke attraction for the message of the Personality of Godhead.

1.2.9

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dharmasya—occupational engagement; hi—certainly; apavargyasya—ultimate liberation; na—not; arthah—end; arthaya—for material gain; upakalpate—is meant for; na—neither; arthasya—of material gain; dharma-eka-antasya—for one who is engaged in the ultimate occupational service; kamah—sense gratification; labhaya—attainment of; hi—exactly; smrtah—is described by the great sages.

All occupational engagements [dharmas] are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.

All occupational engagements are certainly meant for ultimate liberation and they are never meant for material gain. Similarly material gain for one who is engaged in the ultimate occupational service, is never meant by the sages for attainment of sense gratification.

1.2.10

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kamasya—of desires; na—not; indriya—senses; pritih—satisfaction; labhah—gain; jiveta—self-preservation; yavata—so much so; jivasya—of the living being; tattva—the Absolute Truth; jijnasa—inquiries; na—not; arthah—end; yah ca iha—whatsoever else; karmabhih—by occupational activities.

Life’s desires should never by aimed at gratifying the senses. directed toward sense gratification. One should desire to live only because human life enables one to inquire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. This Nothing else should be the goal of all one’s works.

Life’s desires must not be directed towards the matter of sense gratification. One should desire only for a healthy life or self preservation because the life of a human being is meant for enquiring about the Absolute Truth and nothing more should be desired by all occupational service.

1.2.12

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tat—that; sraddadhanah—seriously inquisitive; munayah—sages; jnana—knowledge; vairagya—detachment; yuktaya—well equipped with; pasyanti—see; atmani—within himself; ca—and; atmanam—the Paramatma; bhaktya—in devotional service; sruta—the Vedas; grhitaya—well received.

That Absolute Truth is realized by t The seriously inquisitive student or sage, who is well equipped with knowledge and who has become detached detachment, realizes that Absolute Truth by rendering devotional service and hearing in terms of what he has heard from the Vedanta-sruti.

That Absolute Truth is realised by the seriously inquisitive student or sages well equipped with knowledge and detachment by performance of devotional service in terms of hearing the Vedanta Sruti.

1.2.13

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atah—so; pumbhih—by the human being; dvija-sresthah—O best among the twice-born; varna-asrama—the institution of four castes and four orders of life; vibhagasah—by the division of; svanusthitasya—of one’s own prescribed duties; dharmasya—occupational; samsiddhih—the highest perfection; hari—the Personality of Godhead; tosanam—pleasing.

O best among the twiceborn, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] the duties prescribed for one’s own occupation according to caste divisions and orders of life, is to please the Lord Hari Personality of Godhead.

Oh the best amongst the twiceborn, it is, therefore, concluded that the highest perfection achieved in the matter of discharging one’s own prescribed occupational duties, in terms of the division of the institution of four castes and orders of life,?is to please the Personality of Godhead.

1.2.14

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tasmat—therefore; ekena—by one; manasa—attention of the mind; bhagavan—the Personality of Godhead; satvatam—of the devotees; patih—protector; srotavyah—is to be heard; kirtitavyah—to be glorified; ca—and; dhyeyah—to be remembered; pujyah—to be worshiped; ca—and; nityada—constantly.

Therefore, with one-pointed attention, devotees one should constantly hear about, glorify, remember and worship the Personality of Godhead [Bhagavan], who is their protector the protector of the devotees.

Therefore, the Personality of Godhead Who is the Protector of the devotees, must be always heard of, glorified, remembered and worshipped with one attention.

1.2.15

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yat—which; anudhya—remembrance; asina—sword; yuktah—being equipped with; karma—reactionary work; granthi—knot; nibandhanam—interknit; chindanti—cut; kovidah—intelligent; tasya—His; kah—who; na—not; kuryat—shall do; katha—messages; ratim—attention.

With sword in hand, intelligent men cut through the labyrinthine binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?

Intelligent persons do cut off the interknit of the knot of reactionery work, by remembrance of the Personality of Godhead. Therefore, who will not, give attention to His message.

1.2.17

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srnvatam—those who have developed the urge to hear the message of; sva-kathah—His own words; krsnah—the Personality of Godhead; punya—virtues; sravana—hearing; kirtanah—chanting; hrdi antah sthah—within one’s heart; hi—certainly; abhadrani—desire to enjoy matter; vidhunoti—cleanses; suhrt—benefactor; satam—of the truthful.

Sri Krsna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.

Sri Krishna the personality of Godhead who is also the Paramatama in everyone’s heart and the benefactor of the truthful devotee, does cleanse the desire for material enjoyment in the heart of the devotee who has developed the urge for hearing His (Krishna’s) messages which are themselves virtuous when properly heard and chanted.

1.2.18

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nasta—destroyed; prayesu—almost to nil; abhadresu—all that is inauspicious; nityam—regularly; bhagavata—Srimad-Bhagavatam, or the pure devotee; sevaya—by serving; bhagavati—unto the Personality of Godhead; uttama—transcendental; sloke—prayers; bhaktih—loving service; bhavati—comes into being; naisthiki—irrevocable.

By regularly hearing regular attendance in classes on the Bhagavatam and by rendering of service unto the pure devotee, all that is troublesome to the heart is practically almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.

By regular attendance in the Bhagwat-class or rendering service unto the pure devotees all that is inauspicious in the heart of a candidate becomes destroyed almost to nil and thus loving service unto the Personality of Godhead, who is praised with transcendental songs, comes into being as an irrevocable fact.

1.2.19

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tada—at that time; rajah—in the mode of passion; tamah—the mode of ignorance; bhavah—the situation; kama—lust and desire; lobha—hankering; adayah—others; ca—and; ye—whatever they are; cetah—the mind; etaih—by these; anaviddham—without being affected; sthitam—being fixed; sattve—in the mode of goodness; prasidati—thus becomes fully satisfied.

At the time As soon as irrevocable loving service is established in the heart, the modes of passion [rajas] and ignorance and lust and desire [kama] effects of nature’s modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.

As soon as irrevocable loving service is fixed up in one’s heart at that time the effects of the nature’s modes of passion and ignorance such as lust, desire and hankerings etc do disappear from one’s heart and he becomes fixed up in the mode of goodness which makes him completely happy.

1.2.20

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evam—thus; prasanna—enlivened; manasah—of the mind; bhagavat-bhakti—the devotional service of the Lord; yogatah—by contact of; bhagavat—regarding the Personality of Godhead; tattva—knowledge; vijnanam—scientific; mukta—liberated; sangasya—of the association; jayate—becomes effective.

Thus established in the mode of unalloyed goodness, the man rejuvented by whose mind has been enlivened by contact with loving devotional service to the Lord gains liberation form material association [mukti] and comes to know scientifically of the Personality of Godhead. positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.

Thus (when one is positively fixed up in the mode of unalloyed goodness) the enlivened minded man effected by contact of devotional service of the Lord, can positively know scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.

1.2.22

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atah—therefore; vai—certainly; kavayah—all transcendentalists; nityam—from time immemorial; bhaktim—service unto the Lord; paramaya—supreme; muda—with great delight; vasudeve—Sri Krsna; bhagavati—the Personality of Godhead; kurvanti—do render; atma—self; prasadanim—that which enlivens.

Therefore aAll transcendentalists, therefore, certainly have been rendering render devotional service with great delight to Lord Krishna the Personality of Godhead from time immemorial because such devotional service is enlivening to the self.

All transcendentalists, therefore, certainly render devotional service to Lord Krishna the Personality of Godhead with great delight and from time immemorial because such devotional service is enlivening to the self.

1.2.23

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sattvam—goodness; rajah—passion; tamah—the darkness of ignorance; iti—thus; prakrteh—of the material nature; gunah—qualities; taih—by them; yuktah—associated with; parah—transcendental; purusah—the personality; ekah—one; iha asya—of this material world; dhatte—accepts; sthiti-adaye—for the matter of creation, maintenance and destruction, etc.; hari—Visnu, the Personality of Godhead; virinci—Brahma; hara—Lord Siva; iti—thus; samjnah—different features; sreyamsi—ultimate benefit; tatra—therein; khalu—of course; sattva—goodness; tanoh—form; nrnam—of the human being; syuh—derived.

The transcendental Lord Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world’s creation, maintenance and destruction He accepts the three qualitative forms of Brahma, Visnu and Siva. Of these three, all living human beings can derive ultimate benefit from Visnu, the form of the quality of goodness.

The transcendental personality of Godhead is indirectly associated with the three modes of material nature namely goodness, passion ignorance and just for material world’s creation, maintenance and destruction He accepts the three qualitative forms of Brahma, Vishnu and Maheswara trio. Out of them the Form of the quality of Goodness (Vishnu) is just suitable for deriving the ultimate benefit for all human beings.

1.2.24

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parthivat—from earth; darunah—firewood; dhumah—smoke; tasmat—from that; agnih—fire; trayi—Vedic sacrifices; mayah—made of; tamasah—in the mode of ignorance; tu—but; rajah—the mode of passion; tasmat—from that; sattvam—the mode of goodness; yat—which; brahma—the Absolute Truth; darsanam—realization.

Coal [firewood] is better than raw wood, and fire is even better, for fire is the soul of Vedic sacrifice. Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth. [Brahman]

The fire wood is a transformation of the earth and smoke is better than the raw wood. And fire is still better because by fire we can derive so many benefits by superior knowledge (Vedas). Similarly Rajas quality of matter is better than the tamas quality but Satwa quality is the superior quality by which one can realise the Absolute Truth.

1.2.25

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bhejire—rendered service unto; munayah—the sages; atha—thus; agre—previously; bhagavantam—unto the Personality of Godhead; adhoksajam—the Transcendence; sattvam—existence; visuddham—above the three modes of nature; ksemaya—to derive the ultimate benefit; kalpante—deserve; ye—those; anu—follow; tan—those; iha—in this material world.

Previously all the great sages rendered service unto the transcendental Personality of Godhead [Bhagavan] due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such sages great authorities is also eligible for liberation from the material world.

All previous great sages rendered service unto the transcendental Personality of Godhead on account of His transcendental existence above the three modes of material nature,?for deriving ultimate benefit of being freed from the material conditions. Any one who follows such great authorities is also eligible for such liberation from this material world.

1.2.26

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mumuksavah—persons desiring liberation; ghora—horrible, ghastly; rupan—forms like that; hitva—rejecting; bhuta-patin—demigods; atha—for this reason; narayana—the Personality of Godhead; kalah—plenary portions; santah—all-blissful; bhajanti—do worship; hi—certainly; anasuyavah—nonenvious.

Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms and plenary portions of Lord Visnu and His plenary portions.

Persons who are serious about liberation from the material conditions are certainly non-envious and respectful to all and yet they reject the horrible and ghastly forms of demigods and do worship the all blissful forms of Vishnu and His plenary portions.

1.2.27

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rajah—the mode of passion; tamah—the mode of ignorance; prakrtayah—of that mentality; sama-silah—of the same categories; bhajanti—do worship; vai—actually; pitr—the forefathers; bhuta—other living beings; prajesa-adin—controllers of cosmic administration; sriya—enrichment; aisvarya—wealth and power; praja—progeny; ipsavah—so desiring.

Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and aristocratic birth progeny.

Those who are in the modes of passsion and ignorance and persons of the same category do worship the forms of forefathers, other living beings and the deities of the cosmic administration urged by a desire to be materially benefitted with women, wealth and aristocracy.
[NOTE: "praja means progeny?sons, grandsons, great-grandsons." ?Srila Prabhupada lecture on this verse, November 7, 1972.]

1.2.30

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sah—that; eva—certainly; idam—this; sasarja—created; agre—before; bhagavan—the Personality of Godhead; atma-mayaya—by His personal potency; sat—the cause; asat—the effect; rupaya—by forms; ca—and; asau—the same Lord; guna-maya—in the modes of material nature; agunah—transcendental; vibhuh—the Absolute.

In the beginning of the material creation, the Lord that Absolute Personality of Godhead [Vasudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

That Absolute Personality of Godhead (Vasudeva) in the beginning of the material creation, created the causal and effectual energies in His transcendental position by His own internal energy.

1.2.31

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taya—by them; vilasitesu—although in the function; esu—these; gunesu—the modes of material nature; gunavan—affected by the modes; iva—as if; antah—within; pravistah—entered into; abhati—appears to be; vijnanena—by transcendental consciousness; vijrmbhitah—fully enlightened.

After creating the material substance, the Lord [Vasudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be; one of the created beings, He is always fully enlightened and in His transcendental position.

The Lord (Vasudeva) after creating the ingredients in potency expands Himself by entering into the creative elements. And although He is within the functional affairs and appears to be one of the created beings, He is fully enlightened in His transcendental position.

1.2.34

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bhavayati—maintains; esah—all these; sattvena—in the mode of goodness; lokan—all over the universe; vai—generally; loka-bhavanah—the master of all the universes; lila—pastimes; avatara—incarnation; anuratah—assuming the role; deva—the demigods; tiryak—lower animals; nara-adisu—in the midst of human beings.

Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower animals, and in His play He assumes the roles of incarnations. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness.

Thus the Lord of the universes maintains all the universal planets domiciled by the demigods, human beings or other than the human beings,?by His pastimes and incarnations just to reclaim the living beings there in the mode of pure goodness.

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