Characteristic (SB cantos 1 - 6)

Expressions researched:
"characteristic" |"characteristically" |"characteristics" |"charactertistic"

SB Canto 1

SB 1.6.33, Purport:

The Absolute Personality of Godhead is not different from His transcendental name, form, pastimes and the sound vibrations thereof. As soon as a pure devotee engages himself in the pure devotional service of hearing, chanting and remembering the name, fame and activities of the Lord, at once He becomes visible to the transcendental eyes of the pure devotee by reflecting Himself on the mirror of the heart by spiritual television. Therefore a pure devotee who is related with the Lord in loving transcendental service can experience the presence of the Lord at every moment. It is a natural psychology in every individual case that a person likes to hear and enjoy his personal glories enumerated by others. That is a natural instinct, and the Lord, being also an individual personality like others, is not an exception to this psychology because psychological characteristics visible in the individual souls are but reflections of the same psychology in the Absolute Lord.

SB 1.7.43, Purport:

By custom, Aśvatthāmā was offered the same respect as offered to his father. It was so because generally the people accept the son of a brāhmaṇa as a real brāhmaṇa, by sentiment only. Factually the matter is different. A brāhmaṇa is accepted on the merit of qualification and not on the merit of simply being the son of a brāhmaṇa. But in spite of all this, Draupadī desired that Aśvatthāmā be at once released, and it was all the same a good sentiment for her. This means that a devotee of the Lord can tolerate all sorts of tribulation personally, but still such devotees are never unkind to others, even to the enemy. These are the characteristics of one who is a pure devotee of the Lord.

SB 1.8.17, Purport:

A chaste devotee of the Lord does not look to others, namely any other living being or demigod, even for deliverance from danger. That was all along the characteristic of the whole family of the Pāṇḍavas. They knew nothing except Kṛṣṇa, and therefore the Lord was also always ready to help them in all respects and in all circumstances. That is the transcendental nature of the Lord. He reciprocates the dependence of the devotee. One should not, therefore, look for help from imperfect living beings or demigods, but one should look for all help from Lord Kṛṣṇa, who is competent to save His devotees. Such a chaste devotee also never asks the Lord for help, but the Lord, out of His own accord, is always anxious to render it.

SB 1.9.40, Translation:

Let my mind be fixed upon Lord Śrī Kṛṣṇa, whose motions and smiles of love attracted the damsels of Vrajadhāma (the gopīs). The damsels imitated the characteristic movements of the Lord (after His disappearance from the rāsa dance).

SB 1.18.34, Purport:

The inexperienced brāhmaṇa boy certainly knew that the King asked for water from his father and the father did not respond. He tried to explain away his father's inhospitality in an impertinent manner befitting an uncultured boy. He was not at all sorry for the King's not being well received. On the contrary, he justified the wrong act in a way characteristic of the brāhmaṇas of Kali-yuga. He compared the King to a watchdog, and so it was wrong for the King to enter the home of a brāhmaṇa and ask for water from the same pot. The dog is certainly reared by its master, but that does not mean that the dog shall claim to dine and drink from the same pot.

SB Canto 2

SB 2.3.12, Purport:

According to Bhagavad-gītā (10.9) the characteristics of pure devotees are wonderful. The complete functional activities of a pure devotee are always engaged in the service of the Lord, and thus the pure devotees exchange feelings of ecstasy between themselves and relish transcendental bliss. This transcendental bliss is experienced even in the stage of devotional practice (sādhana-avasthā), if properly undertaken under the guidance of a bona fide spiritual master.

SB 2.5.6, Translation:

Whatever we can understand by the nomenclature, characteristics and features of a particular thing—superior, inferior or equal, eternal or temporary—is not created from any source other than that of Your Lordship, thou so great.

SB 2.5.25, Purport:

It is said that first the tan-mātrā sound is created and then the sky, and in this verse it is confirmed that actually it is so, but sound is the subtle form of the sky, and the distinction is like that between the seer and the seen. The sound is the representation of the actual object, as the sound produced speaking of the object gives an idea of the description of the object. Therefore sound is the subtle characteristic of the object. Similarly, sound representation of the Lord, in terms of His characteristics, is the complete form of the Lord, as was seen by Vasudeva and Mahārāja Daśaratha, the fathers of Lord Kṛṣṇa and Lord Rāma. The sound representation of the Lord is nondifferent from the Lord Himself because the Lord and His representation in sound are absolute knowledge.

SB 2.7.26, Purport:

Both Lord Kṛṣṇa and Lord Baladeva have such hair on Their heads, and thus even in advanced age They appeared like young boys sixteen years old. That is the particular symptom of the Personality of Godhead. In the Brahma-saṁhitā it is stated that although He is the oldest personality among all living entities, He always looks like a new, youthful boy. That is the characteristic of a spiritual body. The material body is symptomized by birth, death, old age and diseases, but the spiritual body is conspicuous by the absence of those symptoms. Living entities who reside in the Vaikuṇṭhalokas in eternal life and bliss have the same type of spiritual body, without being affected by any signs of old age.

SB 2.8.16, Translation:

Also, please describe the inner and outer space of the universe by specific divisions, as well as the character and activities of the great souls, and also the characteristics of the different classifications of the castes and orders of social life.

SB 2.9.44, Translation:

Thereupon the supplementary Vedic literature, Śrīmad-Bhāgavatam, which was described by the Personality of Godhead and which contains ten characteristics, was told with satisfaction by the father (Brahmā) to his son Nārada.

SB 2.9.44, Purport:

Although the Śrīmad-Bhāgavatam was spoken in four verses, it had ten characteristics, which will be explained in the next chapter. In the four verses it is first said that the Lord existed before the creation, and thus the beginning of the Śrīmad-Bhāgavatam includes the Vedānta aphorism janmādy asya (SB 1.1.1). Janmādy asya is the beginning, yet the four verses in which it is said that the Lord is the root of everything that be, beginning from the creation up to the supreme abode of the Lord, naturally explain the ten characteristics. One should not misunderstand by wrong interpretations that the Lord spoke only four verses and that therefore all the rest of the 17,994 verses are useless. The ten characteristics, as will be explained in the next chapter, require so many verses just to explain them properly. Brahmājī had also advised Nārada previously that he should expand the idea he had heard from Brahmājī.

SB 2.10.23, Translation:

When there was a desire to perceive the physical characteristics of matter, such as softness, hardness, warmth, cold, lightness and heaviness, the background of sensation, the skin, the skin pores, the hairs on the body and their controlling deities (the trees) were generated. Within and outside the skin is a covering of air through which sense perception became prominent.

SB 2.10.23, Purport:

The physical characteristics of matter, such as softness, are subjects of sense perception, and thus physical knowledge is the subject matter of the touch sensation. One can measure the temperature of matter by touching with the hand, and one can measure the weight of an object by lifting it with the hand and thus estimate its heaviness or lightness. The skin, the skin pores and the hairs on the body are all interdependent with the touch sensation. The air blowing within and outside the skin is also an object of sense perception.

SB Canto 3

SB 3.5.7, Translation:

You may narrate also about the auspicious characteristics of the Lord in His different incarnations for the welfare of the twice-born, the cows and the demigods. Our minds are never satisfied completely, although we continuously hear of His transcendental activities.

SB 3.7.29, Translation:

O great sage, kindly describe the divisions and orders of human society in terms of symptoms, behavior and the characteristics of mental equilibrium and sense control. Also please describe the births of the great sages and the categorical divisions of the Vedas.

SB 3.14.27, Purport:

Lord Śiva's uncivilized, devilish characteristics are never abominable because he teaches the sincere devotees of the Lord how to practice detachment from material enjoyment. He is called Mahādeva, or the greatest of all demigods, and no one is equal to or greater than him in the material world. He is almost equal with Lord Viṣṇu. Although he always associates with Māyā, Durgā, he is above the reactionary stage of the three modes of material nature, and although he is in charge of devilish characters in the mode of ignorance, he is not affected by such association.

SB 3.14.29, Translation:

Demigods like Brahmā also follow the religious rites observed by him. He is the controller of the material energy, which causes the creation of the material world. He is great, and therefore his devilish characteristics are simply imitation.

SB 3.14.49, Purport:

Prahlāda Mahārāja, the exemplary devotee of the Lord, had all the good qualities humanly possible. Although he was the emperor of this world, he was not profligate. Beginning from his childhood he was the reservoir of all good qualities. Without enumerating those qualities, it is said here summarily that he was endowed with all good qualities. That is the sign of a pure devotee. The most important characteristic of a pure devotee is that he is not lampaṭa, or licentious, and another quality is that he is always eager to mitigate the miseries of suffering humanity. The most obnoxious misery of a living entity is his forgetfulness of Kṛṣṇa. A pure devotee, therefore, always tries to evoke everyone's Kṛṣṇa consciousness. This is the panacea for all miseries.

SB 3.15.40, Purport:

In Vaikuṇṭha, whenever there is a flower garland on the chest of the Personality of Godhead or any one of His associates, it is described that the humming bees are there. All these features were very beautiful and attractive for the devotees. One of the Lord's hands rested on His carrier, Garuḍa, and in another hand He twirled a lotus flower. These are personal characteristics of the Personality of Godhead, Nārāyaṇa.

SB 3.16.24, Purport:

We should try to understand the appearance of Lord Kṛṣṇa in this spirit, as the Kumāras pray to Him. He is eternally a cowherd boy at Vṛndāvana, He is eternally the leader of the Battle of Kurukṣetra, and He is eternally the opulent prince of Dvārakā and the lover of the damsels of Vṛndāvana; all His appearances are meaningful because they show His real characteristics to the conditioned souls, who have forgotten their relationship with the Supreme Lord. He does everything for their benefit. The force exhibited in the Battle of Kurukṣetra by the desire of Kṛṣṇa and through the agency of Arjuna was also necessary because when people become too irreligious, force is required. Nonviolence in this respect is rascaldom.

SB 3.20.5, Purport:

The water of the Ganges is purified because it pours forth from the lotus feet of the Lord. Similarly, Bhagavad-gītā is as good as the water of the Ganges because it is spoken from the mouth of the Supreme Lord. So it is with any topic on the pastimes of the Lord or the characteristics of His transcendental activities. The Lord is absolute; there is no difference between His words, His perspiration or His pastimes. The water of the Ganges, the narrations of His pastimes and the words spoken by Him are all on the absolute platform, and thus taking shelter of any one of them is equally good.

SB 3.21.10, Translation:

Adorned with a crown and earrings, He held His characteristic conch, disc and mace in three of His hands and a white lily in the fourth. He glanced about in a happy, smiling mood whose sight captivates the hearts of all devotees.

SB 3.25.21, Translation:

The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.

SB 3.25.21, Purport:

One who actually follows the principles of scripture must be a devotee of God because all the śāstras instruct us to obey the orders of the Personality of Godhead. Sādhu, therefore, means a follower of the scriptural injunctions and a devotee of the Lord. All these characteristics are prominent in a devotee. A devotee develops all the good qualities of the demigods, whereas a nondevotee, even though academically qualified, has no actual good qualifications or good characteristics according to the standard of transcendental realization.

SB 3.26.9, Translation:

Devahūti said: O Supreme Personality of Godhead, kindly explain the characteristics of the Supreme Person and His energies, for both of these are the causes of this manifest and unmanifest creation.

SB 3.26.9, Purport:

After understanding the position of the conditioned souls in relation to material nature, Devahūti wanted to know how nature works under the direction of the Lord and what the relationship is between the material nature and the Lord. In other words, she wanted to learn the characteristics of the Supreme Lord in relation to the material nature.

SB 3.26.14, Translation:

The internal, subtle senses are experienced as having four aspects, in the shape of mind, intelligence, ego and contaminated consciousness. Distinctions between them can be made only by different functions, since they represent different characteristics.

SB 3.26.14, Purport:

The four internal senses, or subtle senses, described herein are defined by different characteristics. When pure consciousness is polluted by material contamination and when identification with the body becomes prominent, one is said to be situated under false ego. Consciousness is the function of the soul, and therefore behind consciousness there is soul. Consciousness polluted by material contamination is called ahaṅkāra.

SB 3.26.22, Translation:

After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction.

SB 3.26.30, Translation:

Doubt, misapprehension, correct apprehension, memory and sleep, as determined by their different functions, are said to be the distinct characteristics of intelligence.

SB 3.26.34, Translation:

The activities and characteristics of the ethereal element can be observed as accommodation for the room for the external and internal existences of all living entities, namely the field of activities of the vital air, the senses and the mind.

SB 3.26.34, Purport:

That subtle forms exist in the ether has been proven by modern science by transmission of television, by which forms or photographs of one place are transmitted to another place by the action of the ethereal element. That is very nicely explained here. This verse is the potential basis of great scientific research work, for it explains how subtle forms are generated from the ethereal element, what their characteristics and actions are, and how the tangible elements, namely air, fire, water and earth, are manifested from the subtle form. Mental activities, or psychological actions of thinking, feeling and willing, are also activities on the platform of ethereal existence.

SB 3.26.39, Translation:

My dear mother, the characteristics of form are understood by dimension, quality and individuality. The form of fire is appreciated by its effulgence.

SB 3.26.39, Purport:

Every form that we appreciate has its particular dimensions and characteristics. The quality of a particular object is appreciated by its utility. But the form of sound is independent. Forms which are invisible can be understood only by touch; that is the independent appreciation of invisible form. Visible forms are understood by analytical study of their constitution. The constitution of a certain object is appreciated by its internal action.

SB 3.26.40, Purport:

When there is insufficient hunger and thirst, it is understood that there is a shortage of fire within the stomach, and the Āyur-vedic treatment is performed in connection with the fire element, agni-māndyam. Since fire is increased by the secretion of bile, the treatment is to increase bile secretion. The Āyur-vedic treatment thus corroborates the statements in Śrīmad-Bhāgavatam. The characteristic of fire in subduing the influence of cold is known to everyone. Severe cold can always be counteracted by fire.

SB 3.26.43, Translation:

The characteristics of water are exhibited by its moistening other substances, coagulating various mixtures, causing satisfaction, maintaining life, softening things, driving away heat, incessantly supplying itself to reservoirs of water, and refreshing by slaking thirst.

SB 3.26.46, Translation:

The characteristics of the functions of earth can be perceived by modeling forms of the Supreme Brahman, by constructing places of residence, by preparing pots to contain water, etc. In other words, the earth is the place of sustenance for all elements.

SB 3.26.48, Translation:

The sense whose object of perception is form, the distinctive characteristic of fire, is the sense of sight. The sense whose object of perception is taste, the distinctive characteristic of water, is known as the sense of taste. Finally, the sense whose object of perception is odor, the distinctive characteristic of earth, is called the sense of smell.

SB 3.26.49, Translation:

Since the cause exists in its effect as well, the characteristics of the former are observed in the latter. That is why the peculiarities of all the elements exist in the earth alone.

SB 3.29.1-2, Translation:

Devahūti inquired: My dear Lord, You have already very scientifically described the symptoms of the total material nature and the characteristics of the spirit according to the Sāṅkhya system of philosophy. Now I shall request You to explain the path of devotional service, which is the ultimate end of all philosophical systems.

SB 3.29.1-2, Purport:

Sāṅkhya philosophy is the analytical study of all existence. One has to understand everything by examining its nature and characteristics. This is called acquirement of knowledge. But one should not simply acquire knowledge without reaching the goal of life or the basic principle for acquiring knowledge-bhakti-yoga. If we give up bhakti-yoga and simply busy ourselves in the analytical study of the nature of things as they are, then the result will be practically nil. It is stated in the Bhāgavatam that such engagement is something like husking a paddy.

SB 3.29.32, Purport:

If someone not only has this knowledge but is able to clear all doubts if questioned about the Absolute Truth, he is considered better. Further, there may be a learned brāhmaṇa-Vaiṣṇava who can explain clearly and eradicate all doubts, but if he does not follow the Vaiṣṇava principles, then he is not situated on a higher level. One must be able to clear all doubts and simultaneously be situated in the brahminical characteristics. Such a person, who knows the purpose of the Vedic injunctions, who can employ the principles laid down in the Vedic literatures and who teaches his disciples in that way, is called an ācārya. The position of an ācārya is that he executes devotional service with no desire for elevation to a higher position of life.

SB Canto 4

SB 4.2.28, Purport:

It is sometimes seen that devotees of Lord Śiva imitate the characteristics of Lord Śiva. For example, Lord Śiva drank an ocean of poison, so some of the followers of Lord Śiva imitate him and try to take intoxicants like gāñjā (marijuana). Here the curse is that if someone follows such principles he must become an infidel and turn against the principles of Vedic regulation. It is said that such devotees of Lord Śiva will be sacchāstra-paripanthinaḥ, which means "opposed to the conclusion of śāstra, or scripture." This is confirmed in the Padma Purāṇa also.

SB 4.2.32, Purport:

Lord Śiva is described here as bhūta-rāṭ. The ghosts and those who are situated in the material mode of ignorance are called bhūtas, so bhūta-rāṭ refers to the leader of the creatures who are in the lowest standard of the material modes of nature. Another meaning of bhūta is anyone who has taken birth or anything which is produced, so in that sense Lord Śiva may be accepted as the father of this material world. Here, of course, Bhṛgu Muni takes Lord Śiva as the leader of the lowest creatures. The characteristics of the lowest class of men have already been described—they do not bathe, they have long hair on their heads, and they are addicted to intoxicants. In comparison with the path followed by the followers of Bhūtarāṭ, the Vedic system is certainly excellent, for it promotes people to spiritual life as the highest eternal principle of human civilisation. If one decries or blasphemes the Vedic principles, then he falls to the standard of atheism.

SB 4.10.9, Purport:

This spirit of fighting in a sporting attitude is very significant in this verse. The Yakṣas were severely attacked. Dhruva Mahārāja was their enemy, but still, upon witnessing the wonderful, heroic acts of Mahārāja Dhruva, they were very pleased with him. This straightforward appreciation of an enemy's prowess is a characteristic of real kṣatriya spirit.

SB 4.11.31, Purport:

Unfortunately, people took advantage of this nonviolence on the part of the snake, especially the children, who began to throw stones at him. He did not bite anyone, however, because it was the instruction of his spiritual master. After a while, when the snake met his spiritual master, Nārada, he complained, "I have given up the bad habit of biting innocent living entities, but they are mistreating me by throwing stones at me." Upon hearing this, Nārada Muni instructed him, "Don't bite, but do not forget to expand your hood as if you were going to bite. Then they will go away." Similarly, a devotee is always nonviolent; he is qualified with all good characteristics. But, in the common world, when there is mischief made by others, he should not forget to become angry, at least for the time being, in order to drive away the miscreants.

SB 4.12.12, Purport:

The personal qualities of Dhruva Mahārāja described herein are the exemplary qualities of a saintly king. Not only a king but also the leaders of a modern democratic or impersonal government must be qualified with all these godly characteristics. Then the citizens of the state can be happy. It is clearly stated here that the citizens thought of Dhruva Mahārāja as their father; as a child, depending on the able father, is completely satisfied, so the citizens of the state, being protected by the state or the king, should remain satisfied in every respect.

SB 4.12.48, Purport:

As recommended by Sanātana Gosvāmī, by the process of initiation and authorized training, any man can become twice-born. The first birth is made possible by the parents, and the second birth is made possible by the spiritual father and Vedic knowledge. Unless one is twice-born one cannot understand the transcendental characteristics of the Lord and His devotees. Study of the Vedas is therefore forbidden for śūdras. Simply by academic qualifications a śūdra cannot understand the transcendental science. At the present moment, throughout the entire world the educational system is geared to produce śūdras. A big technologist is no more than a big śūdra.

SB 4.13.7, Purport:

The symptoms and characteristics of Utkala, the son of Mahārāja Dhruva, are those of a mahā-bhāgavata. As stated in the Bhagavad-gītā (6.30), yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati: a highly advanced devotee sees the Supreme Personality of Godhead everywhere, and he also sees everything resting in the Supreme. It is also confirmed in the Bhagavad-gītā (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: Lord Kṛṣṇa is spread all over the universe in His impersonal feature. Everything is resting on Him, but that does not mean that everything is He Himself.

SB 4.14.28, Purport:

As stated by Kṛṣṇa Himself throughout Bhagavad-gītā, there is no truth superior to Him. King Vena was imitating the Supreme Personality of Godhead and was also speaking out of false pride, presenting himself as the Supreme Lord. These are all characteristics of a demonic person.

SB 4.15.22, Purport:

At the present moment there are many so-called incarnations of the Personality of Godhead, but these are merely fools and rascals whom people accept as incarnations of God although they have no godly qualities. King Pṛthu desired that his real characteristics in the future might justify such words of praise. Although there was no fault in the prayers offered, Pṛthu Mahārāja indicated that such prayers should not be offered to an unfit person who pretends to be an incarnation of the Supreme Personality of Godhead.

SB 4.16.13, Purport:

These are the characteristics of an impartial ruler. It is the duty of a ruler to punish the criminal and give protection to the innocent. King Pṛthu was so neutral that if his own son were punishable, he would not hesitate to punish him. On the other hand, if the son of his enemy were innocent, he would not engage in some intrigue in order to punish him.

SB 4.16.17, Purport:

Education does not mean having academic degrees only. One should execute what he has learned in his personal life. These learned characteristics were verily manifest in the life of King Pṛthu. Although he was the king, he treated himself as a servant of the Lord's devotees. According to Vedic etiquette, if a devotee came to a king's palace, the king would immediately offer his own seat to him. The word brahma-vādinām is very significant. Brahma-vādī refers to the devotees of the Lord. Brahman, Paramātmā and Bhagavān are different terms for the Supreme Brahman, and the Supreme Brahman is Lord Kṛṣṇa. This is accepted in Bhagavad-gītā (10.12) by Arjuna (paraṁ brahma paraṁ dhāma).

SB 4.21.37, Translation:

The brāhmaṇas and Vaiṣṇavas are personally glorified by their characteristic powers of tolerance, penance, knowledge and education. By dint of all these spiritual assets, Vaiṣṇavas are more powerful than royalty. It is therefore advised that the princely order not exhibit its material prowess before these two communities and should avoid offending them.

SB 4.21.44, Purport:

Everyone should feel grateful to the Supreme Personality of Godhead because He is maintaining all living entities and supplying all their necessities. As stated in the Vedas (Kaṭha Upaniṣad 2.2.13), eko bahūnāṁ yo vidadhāti kāmān: the supreme one is supplying all necessities to the living entities. The living entity who is therefore grateful to the Supreme Personality of Godhead is certainly qualified with good characteristics.

SB 4.22.48, Purport:

It is said that the demigods never touch the surface of the earth. They walk and travel in space only. Like the great sage Nārada, the Kumāras do not require any machine to travel in space. There are also residents of Siddhaloka who can travel in space without machines. Since they can go from one planet to another, they are called siddhas; that is to say they have acquired all mystic and yogic powers. Such great saintly persons who have attained complete perfection in mystic yoga are not visible in this age on earth because humanity is not worthy of their presence. The Kumāras, however, praised the characteristics of Mahārāja Pṛthu and his great devotional attitude and humility. The Kumāras were greatly satisfied by King Pṛthu's method of worship. It was by the grace of Mahārāja Pṛthu that the common citizens in his domain could see the Kumāras flying in outer space.

SB 4.23.31, Translation:

Any person who describes the great characteristics of King Pṛthu with faith and determination—whether he reads or hears of them himself or helps others to hear of them—is certain to attain the very planet which Mahārāja Pṛthu attained. In other words, such a person also returns home to the Vaikuṇṭha planets, back to Godhead.

SB 4.23.32, Translation:

If one hears of the characteristics of Pṛthu Mahārāja and is a brāhmaṇa, he becomes perfectly qualified with brahminical powers; if he is a kṣatriya, he becomes a king of the world; if he is a vaiśya, he becomes a master of other vaiśyas and many animals; and if he is a śūdra, he becomes the topmost devotee.

SB 4.28.39, Purport:

To come to the conclusion of Kṛṣṇa consciousness and remain fixed in the realization that Kṛṣṇa is everything, as well as render service unto Kṛṣṇa, are characteristics of the perfectional stage. As said in Caitanya-caritāmṛta (CC Madhya 22.62): kṛṣṇe bhakti kaile sarva-karma kṛta haya. When one comes to the conclusion that Kṛṣṇa is everything by worshiping or by rendering devotional service unto Kṛṣṇa, one actually becomes perfect in all respects. Not only must one come to the conclusion that Kṛṣṇa is everything, but he must remain fixed in this realization. This is the highest perfection of life, and it is this perfection that King Malayadhvaja attained at the end.

SB Canto 5

SB 5.4 Summary:

Ṛṣabhadeva's other sons were headed by Kuśāvarta, Ilāvarta, Brahmāvarta, Malaya, Ketu, Bhadrasena, Indraspṛk, Vidarbha and Kīkaṭa. There were also other sons named Kavi, Havi, Antarikṣa, Prabuddha, Pippalāyana, Avirhotra, Drumila, Camasa and Karabhājana. Instead of ruling the kingdom, these nine became mendicant preachers of Kṛṣṇa consciousness, following the religious precepts of the Bhāgavatam. Their characteristics and activities are described in the Eleventh Canto of Śrīmad-Bhāgavatam during the talks between Vasudeva and Nārada at Kurukṣetra. To teach the general populace, King Ṛṣabhadeva performed many sacrifices and taught His sons how to rule the citizens.

SB 5.4.11-12, Translation:

In addition to these sons were Kavi, Havi, Antarikṣa, Prabuddha, Pippalāyana, Avirhotra, Drumila, Camasa and Karabhājana. These were all very exalted, advanced devotees and authorized preachers of Śrīmad-Bhāgavatam. These devotees were glorified due to their strong devotion to Vāsudeva, the Supreme Personality of Godhead. Therefore they were very exalted. To satisfy the mind perfectly, I (Śukadeva Gosvāmī) shall hereafter describe the characteristics of these nine devotees when I discuss the conversation between Nārada and Vasudeva.

SB 5.4.14, Translation:

Although He was a perfect personality, the Supreme Lord and controller of all, He nonetheless acted as if He were an ordinary conditioned soul. Therefore He strictly followed the principles of varṇāśrama-dharma and acted accordingly. In due course of time, the principles of varṇāśrama-dharma had become neglected; therefore through His personal characteristics and behavior, He taught the ignorant public how to perform duties within the varṇāśrama-dharma. In this way He regulated the general populace in householder life, enabling them to develop religion and economic well-being and to attain reputations, sons and daughters, material pleasure and finally eternal life. By His instructions, He showed how people could remain householders and at the same time become perfect by following the principles of varṇāśrama-dharma.

SB 5.5 Summary:

Instructing His one hundred sons, Lord Ṛṣabhadeva advised them to accept their eldest brother, Bharata, as their guide and lord, and thereby serve him. Of all living entities, the brāhmaṇas are the best, and above the brāhmaṇas the Vaiṣṇavas are situated in an even better position. Serving a Vaiṣṇava means serving the Supreme Personality of Godhead. Thus Śukadeva Gosvāmī describes the characteristics of Bharata Mahārāja and the sacrificial performance executed by Lord Ṛṣabhadeva for the instruction of the general populace.

SB 5.5.20, Purport:

The Supreme Lord was advising Bharata Mahārāja to be the chief ruler of the planet. This is the real plan of the Supreme Lord. In the Battle of Kurukṣetra, we find that Lord Kṛṣṇa wanted Mahārāja Yudhiṣṭhira to be the supreme emperor of this planet. He never wanted Duryodhana to take the post. As stated in the previous verse, Lord Ṛṣabhadeva's heart is hṛdayaṁ yatra dharmaḥ. The characteristic dharma is also explained in Bhagavad-gītā: surrender unto the Supreme Personality of Godhead. To protect dharma (paritrāṇāya sādhūnām (BG 4.8)), the Lord always wants the ruler of the earth to be a devotee. Then everything goes on nicely for the benefit of everyone. As soon as a demon rules the earth, everything becomes chaotic.

SB 5.6.16, Purport:

One should either chant the Hare Kṛṣṇa mahā-mantra or read Śrīmad-Bhāgavatam and thereby try to understand the characteristics and instructions of the Supreme Lord, who appeared as Lord Ṛṣabhadeva, Lord Kapila and Lord Kṛṣṇa. In this way one can become fully aware of the transcendental nature of the Supreme Personality of Godhead. As stated in Bhagavad-gītā, one who knows the transcendental nature of the Lord's birth and activities attains liberation from material bondage and returns to Godhead.

SB 5.10.8, Translation:

Thinking himself a king, King Rahūgaṇa was in the bodily conception and was influenced by material nature's modes of passion and ignorance. Due to madness, he chastised Jaḍa Bharata with uncalled-for and contradictory words. Jaḍa Bharata was a topmost devotee and the dear abode of the Supreme Personality of Godhead. Although considering himself very learned, the King did not know about the position of an advanced devotee situated in devotional service, nor did he know his characteristics. Jaḍa Bharata was the residence of the Supreme Personality of Godhead; he always carried the form of the Lord within his heart. He was the dear friend of all living beings, and he did not entertain any bodily conception. He therefore smiled and spoke the following words.

SB 5.10.22, Translation:

King Rahūgaṇa continued: My dear sir, you have said that designations like bodily fatness and thinness are not characteristics of the soul. That is incorrect because designations like pain and pleasure are certainly felt by the soul. You may put a pot of milk and rice within fire, and the milk and rice are automatically heated one after the other. Similarly, due to bodily pains and pleasures, the senses, mind and soul are affected. The soul cannot be completely detached from this conditioning.

SB 5.12 Summary:

Jaḍa Bharata also told about his own previous birth and informed the King that by the grace of the Lord he still remembered all the incidents of his past life. Due to the activities of his past life, Jaḍa Bharata was being very cautious and was therefore assuming the characteristics of a deaf and dumb man to avoid mingling with the material world. Association with the material modes of nature is very powerful. The bad association of materialistic men can be avoided only in the association of devotees. In the association of devotees, one is given an opportunity to render devotional service in nine different ways-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam (SB 7.5.23). In this way, in the association of devotees, one can pass over material association, cross over the ocean of nescience and return home, back to Godhead.

SB 5.12.7, Purport:

It is stated in Śrīmad-Bhāgavatam that in Kali-yuga the heads of government will be plunderers and thieves. These thieves and plunderers take the money and property of the public by force or connivance. Therefore it is said in Śrīmad-Bhāgavatam, rājanyair nirghṛṇair dasyu-dharmabhiḥ. As Kali-yuga advances, we can see that these characteristics are already visible. We can certainly imagine how deteriorated human civilization will be by the end of Kali-yuga. Indeed, there will no longer be a sane man capable of understanding God and our relationship with Him. In other words, human beings will be just like animals. At that time, in order to reform human society, Lord Kṛṣṇa will come in the form of the Kalki avatāra. His business will be to kill all the atheists because ultimately the real protector is Viṣṇu, or Kṛṣṇa.

SB 5.14.46, Translation:

Devotees interested in hearing and chanting (śravaṇaṁ kīrtanam) regularly discuss the pure characteristics of Bharata Mahārāja and praise his activities. If one submissively hears and chants about the all-auspicious Mahārāja Bharata, one's life span and material opulences certainly increase. One can become very famous and easily attain promotion to the heavenly planets, or attain liberation by merging into the existence of the Lord. Whatever one desires can be attained simply by hearing, chanting and glorifying the activities of Mahārāja Bharata. In this way, one can fulfill all his material and spiritual desires. One does not have to ask anyone else for these things, for simply by studying the life of Mahārāja Bharata, one can attain all desirable things.

SB 5.15.7, Translation:

King Gaya gave full protection and security to the citizens so that their personal property would not be disturbed by undesirable elements. He also saw that there was sufficient food to feed all the citizens. (This is called poṣaṇa.) He would sometimes distribute gifts to the citizens to satisfy them. (This is called prīṇana.) He would sometimes call meetings and satisfy the citizens with sweet words. (This is called upalālana.) He would also give them good instructions on how to become first-class citizens. (This is called anuśāsana.) Such were the characteristics of King Gaya's royal order. Besides all this, King Gaya was a householder who strictly observed the rules and regulations of household life. He performed sacrifices and was an unalloyed pure devotee of the Supreme Personality of Godhead. He was called Mahāpuruṣa because as a king he gave the citizens all facilities, and as a householder he executed all his duties so that at the end he became a strict devotee of the Supreme Lord. As a devotee, he was always ready to give respect to other devotees and to engage in the devotional service of the Lord. This is the bhakti-yoga process. Due to all these transcendental activities, King Gaya was always free from the bodily conception. He was full in Brahman realization, and consequently he was always jubilant. He did not experience material lamentation. Although he was perfect in all respects, he was not proud, nor was he anxious to rule the kingdom.

SB 5.16.2, Translation:

My dear Lord, the rolling wheels of Mahārāja Priyavrata's chariot created seven ditches, in which the seven oceans came into existence. Because of these seven oceans, Bhū-maṇḍala is divided into seven islands. You have given a very general description of their measurement, names and characteristics. Now I wish to know of them in detail. Kindly fulfill my desire.

SB 5.18.23, Purport:

"Lord Caitanya replied, 'Lord Kṛṣṇa has a specific characteristic. He attracts everyone's heart by the mellow of His personal conjugal love. By following in the footsteps of the inhabitants of the planet known as Vrajaloka or Goloka Vṛndāvana, one can attain the shelter of the lotus feet of Śrī Kṛṣṇa. However, the inhabitants of that planet do not know that Lord Kṛṣṇa is the Supreme Personality of Godhead. Unaware that Kṛṣṇa is the Supreme Lord, the residents of Vṛndāvana like Nanda Mahārāja, Yaśodādevī and the gopīs treat Kṛṣṇa as their beloved son or lover. Mother Yaśodā accepts Him as her son and sometimes binds Him to a grinding mortar. Kṛṣṇa's cowherd boy friends think He is an ordinary boy and get up on His shoulders. In Goloka Vṛndāvana no one has any desire other than to love Kṛṣṇa.' "

SB 5.20.1, Translation:

The great sage Śukadeva Gosvāmī said: Hereafter I shall describe the dimensions, characteristics and forms of the six islands beginning with the island of Plakṣa.

SB 5.21.1, Translation:

Śukadeva Gosvāmī said: My dear King, I have thus far described the diameter of the universe (fifty crores of yojanas, or four billion miles) and its general characteristics, according to the estimations of learned scholars.

SB 5.24.26, Purport:

Although Bali Mahārāja was actually following the path of his grandfather, because of his great humility he thought that he was not. It is characteristic of advanced Vaiṣṇavas following the principles of bhakti that they think themselves ordinary human beings. This is not an artificial exhibition of humility; a Vaiṣṇava sincerely thinks this way and therefore never admits his exalted position.

SB 5.26.40, Purport:

The activities of Ṛṣabhadeva, therefore, do not support the claims of a certain class of men known as arhat, who sometimes advertise that they are followers of Ṛṣabhadeva. How can they be followers of Ṛṣabhadeva while they act against the Vedic principles? Śukadeva Gosvāmī has related that after hearing about the characteristics of Lord Ṛṣabhadeva, the King of Koṅka, Veṅka and Kuṭaka initiated a system of religious principles known as arhat. These principles were not in accord with Vedic principles, and therefore they are called pāṣaṇḍa-dharma. The members of the arhat community considered Ṛṣabhadeva's activities material. However, Ṛṣabhadeva is an incarnation of the Supreme Personality of Godhead. Therefore He is on the transcendental platform, and no one can compare to Him.

SB 5.26.40, Purport:

Ṛṣabhadeva personally exhibited the activities of the Supreme Personality of Godhead. As stated in Śrīmad-Bhāgavatam (5.6.8), dāvānalas tad vanam ālelihānaḥ saha tena dadāha: at the conclusion of Ṛṣabhadeva's pastimes, an entire forest and the Lord's body were burned to ashes in a great forest fire. In the same way, Ṛṣabhadeva burned people's ignorance to ashes. He exhibited the characteristics of a paramahaṁsa in His instructions to His sons. The principles of the arhat community, however, do not correspond to the teachings of Ṛṣabhadeva.

SB Canto 6

SB 6.1.4-5, Translation:

My dear lord, you have described the dynasties and characteristics of King Priyavrata and King Uttānapāda. The Supreme Personality of Godhead created this material world with various universes, planetary systems, planets and stars, with varied lands, seas, oceans, mountains, rivers, gardens and trees, all with different characteristics. These are divided among this planet earth, the luminaries in the sky and the lower planetary systems. You have very clearly described these planets and the living entities who live on them.

SB 6.4.34, Translation:

As the air carries various characteristics of the physical elements, like the aroma of a flower or colors resulting from a mixture of dust in the air, the Lord appears through lower systems of worship according to one's desires, although He appears as the demigods and not in His original form. What is the use of these other forms? May the original Supreme Personality of Godhead please fulfill my desires.

SB 6.5.44, Purport:

As stated in Śrīmad-Bhāgavatam (3.25.21):

titikṣavaḥ kāruṇikāḥ

suhṛdaḥ sarva-dehinām

ajāta-śatravaḥ śāntāḥ

sādhavaḥ sādhu-bhūṣaṇāḥ

"The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime." Because Nārada Muni is the most elevated of sādhus, devotees, to deliver Prajāpati Dakṣa he silently tolerated the curse.

SB 6.16.9, Purport:

Another peculiar characteristic of the jīva is that he becomes covered by māyā. Ātmamāyā-guṇaiḥ: he is prone to being covered by the Supreme Lord's illusory energy. The living entity is responsible for his conditional life in the material world, and therefore he is described as prabhu ("the master"). If he likes he can come to this material world, and if he likes he can return home, back to Godhead. Because he wanted to enjoy this material world, the Supreme Personality of Godhead gave him a material body through the agency of the material energy.

SB 6.17.37, Purport:

Citraketu very sportingly felt that since the mother wanted to curse him, he could accept this curse just to please her. This is called sādhu-lakṣaṇam, the characteristic of a sādhu, or a devotee. As explained by Śrī Caitanya Mahāprabhu, tṛṇād api sunīcena taror api sahiṣṇunā. A devotee should always be very humble and meek and should offer all respect to others, especially to superiors. Being protected by the Supreme Personality of Godhead, a devotee is always powerful, but a devotee does not wish to show his power unnecessarily.

SB 6.17.40, Purport:

The historical incidents in the purāṇas, such as the history of Citraketu explained in the Bhāgavata Purāṇa, are sometimes misunderstood by outsiders, or nondevotees. Therefore Śukadeva Gosvāmī advised that the history of Citraketu be heard from a devotee. Anything about devotional service or the characteristics of the Lord and His devotees must be heard from a devotee, not from a professional reciter. This is advised herein. Śrī Caitanya Mahāprabhu's secretary also advised that one learn the history of Śrīmad-Bhāgavatam from a devotee: yāha, bhāgavata pada vaiṣṇavera sthāne. One should not hear the statements of Śrīmad-Bhāgavatam from professional reciters, or else they will not be effective.