Srimad Bhagavatam – 2.3.13 | HH Bhanu Swami Maharaj | ISKCON Chennai | Jun 2, 2026
jaya rādhā-mādhava kuñja-vihārī
gopījana-vallabha giri-vara-dhārī
yaśodā-nandana vraja-jana-rañjana
yamunā-tīra-vana-cārī
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare
Jaya Prabhupāda Jaya Prabhupāda
Prabhupāda Jaya Prabhupāda
Om Namo Bhagavate Vāsudevāya
Om Namo Bhagavate Vāsudevāya
Om Namo Bhagavate Vāsudevāya
nama om vishnu-padaya krishna-preshthaya bhu-tale
srimate bhaktivedanta-svamin iti namine
namas te sarasvate deve gaura-vani-pracharine
nirvisesha-sunyavadi-pashchatya-desha-tarine
jaya śrī-kṛṣṇa-caitanya prabhu-nityānanda
śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare
Reading from Srimad Bhagavatam Canto 2 Chapter 3 Verse 13.
ŚB 2.3.13
शौनक उवाच
इत्यभिव्याहृतं राजा निशम्य भरतर्षभ: ।
किमन्यत्पृष्टवान् भूयो वैयासकिमृषिं कविम् ॥ १३ ॥
śaunaka uvāca
ity abhivyāhṛtaṁ rājā
niśamya bharatarṣabhaḥ
kim anyat pṛṣṭavān bhūyo
vaiyāsakim ṛṣiṁ kavim
Synonyms
śaunakaḥ uvāca — Śaunaka said; iti — thus; abhivyāhṛtam — all that was spoken; rājā — the King; niśamya — by hearing; bharata-ṛṣabhaḥ — Mahārāja Parīkṣit; kim — what; anyat — more; pṛṣṭavān — did he inquire from him; bhūyaḥ — again; vaiyāsakim — unto the son of Vyāsadeva; ṛṣim — one who is well versed; kavim — poetic.
Translation
Śaunaka said: The son of Vyāsadeva, Śrīla Śukadeva Gosvāmī, was a highly learned sage and was able to describe things in a poetic manner. What did Mahārāja Parīkṣit again inquire from him after hearing all that he had said?
Purport
A pure devotee of the Lord automatically develops all godly qualities, and some of the prominent features of those qualities are as follows: he is kind, peaceful, truthful, equable, faultless, magnanimous, mild, clean, nonpossessive, a well-wisher to all, satisfied, surrendered to Kṛṣṇa, without hankering, simple, fixed, self-controlled, a balanced eater, sane, mannerly, prideless, grave, sympathetic, friendly, poetic, expert and silent. Out of these twenty-six prominent features of a devotee, as described by Kṛṣṇadāsa Kavirāja in his Caitanya-caritāmṛta, the qualification of being poetic is especially mentioned herein in relation to Śukadeva Gosvāmī. The presentation of Śrīmad-Bhāgavatam by his recitation is the highest poetic contribution. He was a self-realized learned sage. In other words, he was a poet amongst the sages.
HH Bhanu Swami Maharaj:
So this verse is simply introductory to some more conversations, he is asking what did Pariksit ask to Sukadeva Goswami. And we see that the whole presentation not only here but in other places is someone questioning, in this case Parikshit and then someone answering like Sukadev. And we also find that it’s a tradition in the upanishads, there’s always two sages, one is asking questions, the other is answering. So this indicates the method of delivering knowledge. We see in Bhagavad-gita there it describes about transmission of knowledge and the person who is there has to be pariprasna, they ask questions. So in all cases the person listening has to have a desire to hear. If he has no desire to learn anything why does he approach the person in the first place. So therefore it’s specifically mentioned there that he is very inquisitive. It also says pariprasna which means thorough questioning. But then what type of question?
So we see that all the questions here asked by Parikshit are spiritual questions. So we approach the devotee not for material answers but for spiritual answers. So the person who is listening has to have great desire to know. And he has desire to know about spiritual matters. So this shows the very function of guru. The person comes with questions about spiritual life and the guru gives answers, he gives teachings. So those answers actually constitute the whole of the Bhagavatam. So in other words the answers to Parikshit maharaja’s questions has become Bhagavatam. So in one sense all the questions are answered. So then why do we have to have gurus at all because the answers are already here. And the answer to that is that there’s always questions. So Bhagavatam is there with all the answers but then we read this and we have questions, what does this mean. So therefore the function of our parampara is to answer these questions continually. So for this reason we approach a guru to get knowledge and for us it should be knowledge based on Bhagavatam. If the guru starts answering by quoting from Shiva purana then it’s different, it’s a different sampradaya [Laughs]. Or if he gives answers using Bhagavatam but he interprets it with material matter then again that’s not proper. So therefore essentially the function of the guru is to explain the meaning of Bhagavatam.
So if we don’t have too much desire to hear what’s in Bhagavatam and get clarification, then the guru doesn’t have any function. So then we can ask why does everybody want to accept a guru. And so they can give many answers. They may say I want to get a name. I want to get blessings. I want a connection to the parampara or they just don’t really know. [Not clear] Everybody else is getting a guru so I should take a guru. So therefore when people do approach a guru they should really understand what the function of guru is. That of course is the general meaning of the guru in sanskrit, it means a teacher [Laughs]. And he is designated as such because he does have some specific knowledge. So therefore we should approach for knowledge, spiritual knowledge.
So of course the guru can do many other things like give a name etc, but the essential element is transfer of knowledge. So why is that most important? That’s most important because that knowledge is most important for your spiritual advancement. Lord Caitanya explains in Caitanya Caritamrta that knowledge, scripture actually is three things Sambandha, Abhidhaya and Prayojana. And all of these subjects are necessary for practicing and advancing spiritually. So we may think bhakti means we just have love for Krishna why do we need knowledge. But in order to express our devotion for Krishna we need some knowledge. We have to know who Krishna is. How can we have devotion for Krishna if we don’t even know who he is. How can you have affection for a person in this material world if you don’t even know them. So the more precise knowledge we have of Krishna the more we can effectively practice our devotion. So knowledge of Krishna is part of this Sambandha understanding who is God. And we also have to understand our position in relation to God. So we cannot get that by speculation, we have to get that from scripture.
So all of these are explained in scripture and to make things easier then Jiva Goswami explains these things in the Sandarbhas. So we do need Sambandha jnana. We also need the actual practice what are we supposed to do, what’s our action. So we do bhakti but then we have to do something. So of course we can say well bhakti means devotion, so I express my love for Krishna. So the definition of Sadhana Bhakti is to engage the senses to get that bhava. So how do we engage the senses? So the scriptures explain to us how we engage our different senses in different types of bhakti. And explains what is favorable and what is unfavorable. So that is the second subject called Abhidheya. Which literally means what is the prescribed action. So without knowing the particular manner of how to do bhakti, we cannot really do bhakti.
And then the third element is Prayojana or Prema. Why do we need to know about Prayojana since we are just doing bhakti? In order to do bhakti properly, we have to know the goal of bhakti. If we follow a process and we don’t know what the goal is, we can’t attain the goal. If you take a job and you don’t know what the goal of the job is, how do you perform your functions in working? So usually if the company hires you, they tell you specifically, this is what you have to do in this month, this is what you have to do that month, this is what you have to achieve in one year, this is what you have to achieve in five years.
And they tell you specifically what you are supposed to get when you do your work. So the more precisely we define that goal, then the easier it is to attain the goal. So instead of speculating, scripture gives us what that goal is specifically. So this is what knowledge is in the scripture. And if something is clear, then we go to someone and we ask. And that is the process followed here. Parikshit goes to Sukadeva Goswami and he asks questions. So he asks the question, what should I do? What’s my action now? And Sukadeva Goswami says, hearing and chanting. So that was the question about the Abhidheya. What is the method we are to follow?
So throughout the Bhagavatam, we will find that these three subjects are covered. And all are necessary in order to perform our Bhakti properly. So Sukadeva Goswami was highly qualified to give the answer. He got Bhagavatam because of hearing from his father. However, he had some special ability. So it says here he was kavi, a poet. So not only did he have the knowledge, but he expressed it in a very poetic manner. So of course, if a person is a poet, they may express the same knowledge, but they do it in a very attractive way. So it has sweet sound. And the meaning is very sweet. But in order to appreciate poetry, you do have to have some knowledge also. Though poets speak sweetly, they may also speak parokshavada. They may also hide the meaning. If everything is spoken directly, it always does not sound poetic [Laughs]. So to understand the meaning of Sukadev’s words we need some particular type of knowledge to appreciate it. And we have the Acharyas to explain the meaning to us. So in this way, we have a perfect method of obtaining knowledge.
Hare Krishna!
Q & A :
1.) Familiarity breeds contempt. You know, when we serve some pure devotee, sometimes due to our nature, that service becomes artificial. Like you know, it becomes like a ritual. We have to do it, that’s why we do it. Because in the service there should be some devotion, should be there. But that sometimes is missing. What to do in that sense? Suppose, just I’m giving, I’m applying Chandan. There should be some devotion, affection. But I’m just stamping like this. It becomes like a ritual. How to avoid this and how to develop that attitude?
HH Bhanu Swami Maharaj : Of? Yeah. Attitude of?
Devotee 1 : How to serve that, you know, how to serve him, .. ritual.
Devotee 2 : Yeah, how to cultivate.
Devotee : Maharaj, the question is familiarity breeds contempt. So due to familiarity, we may not give proper attention to the seva. As days pass by due to experience, we may lose our attention. So how can we develop a proper attitude to give proper attention to seva and do it with utmost respect?
HH Bhanu Swami Maharaj : Well, we have the external activities, which is the definition of sadhana bhakti. Engage your senses and your mind. But if we ask the question, well, we do all these activities, but we have no devotion. Is it still bhakti? So in an extreme case, we can say yes, because Ajamil chanted the name Narayana and there was no bhakti. So bhakti does have an effect, even if done accidentally. No devotion. However, we define bhakti as establishing a relationship with Krishna favorably. So that definition goes along with the other definition of sadhana bhakti to engage your senses. The two have to go together, we cannot separate them. Of course, it is much easier just to do the activity and not think about it. And as I said, even that, like with the case of Ajamil, has some effect. But we get better effect if we combine the two things together, the internal feeling and the external action. So the more we can do that, the more effective our bhakti is and the quicker we advance. We more quickly develop taste. So that can be our motivation behind trying to cultivate internally as well as externally.
Devotee : Can you also say that, Maharaj, that service has become artificial because of not able to make relationship between the service and whom I am serving. Because of the relationship. Because Sambandha Jnana is not there.
HH Bhanu Swami Maharaj: Yeah, so the actual definition of bhakti is Krishna Anusilanam. And if we don’t know who Krishna is, then how can we favorably serve him [Laughs]? So yes we do need some Sambandha Jnana in order to internally cultivate the relationship.
2.) We are discussing here you know the disciple should ask question to his spiritual master. You know, you are saying the Pariprasana. And also, the relationship between the spiritual master and the guru is continuous. So when you say the continuous, that doesn’t mean that the relationship between the guru and the disciple is eternal?
So, everything spiritual is eternal. So in the process of hearing, etc., that becomes eternal. Of course, it does not mean that guru has to come back life after life for every disciple. Krishna can arrange for someone else to give teaching next life, next life, next life. Nevertheless, the relationship with a particular guru is also eternal.
Devotee : cakshu-dan dilo jei, janme janme prabhu sei we say.
HH Bhanu Swami Maharaj : Yeah
Devotee : It looks like contradictory that who has given me spiritual knowledge is my guru life after life.
HH Bhanu Swami Maharaj : So as I said it doesn’t mean he has to physically be present, the guru. Even if he is in the spiritual world [Not clear]. So the relationship is eternal.
Devotee : Form may be different.
HH Bhanu Swami Maharaj : Yeah, of course. In the spiritual world, everybody has a different form anyway [Laughs].
Devotee : His form is different. How can we say that he is a spiritual master?
HH Bhanu Swami Maharaj : Huh?
Devotee : His form is different. .
HH Bhanu Swami Maharaj : Yeah. Obviously, they are not going to function the same way in the spiritual world. You don’t take initiation from somebody in the spiritual world, or whatever, because there is no sadhana there. But we have seniors, and we have juniors there also. So the seniors act as guides for the juniors.
Devotee : Even if, suppose now, both guru and disciple, both are in the spiritual world, but no one would be able to recognize each other. No one would be able to recognize each other that I am your guru, I am your disciple. That is not possible, because they are only concerned in the service related. Like how, you know, here we are respecting guru and disciple in the material world. That should not be in the spiritual world.
HH Bhanu Swami Maharaj : So, spiritual world is quite different. There is no limited knowledge there. Although there are billions and billions of different devotees there, we still can have knowledge of specific persons without any effort.
3.) Hare Krishna Maharaj, previously I have asked you a question about, even if a person who is associating with a pure devotee, if that person doesn’t have the receiving capacity or right attitude, he might not get whatever the pure devotee gives. So you have replied, if he is too much materially attached, it is not possible, and faith and eagerness to attain Krishna should be there. So my question is, even in Bhagavad Gita, we see this shloka, like bhogaiśvarya-prasaktānāṁ. If Aishwarya and Bhoga tendency is there, he cannot attain the pure devotional service. So my question is, this is something due to, material attachment is due to, mostly due to vasanas, the tendency of being materially attached. So how can we get devotion, in that case, how can we get pure devotional service, if he is too much materially attached due to vasana?
If we are too attached, we probably don’t practice any spiritual life at all. And if we are less attached, then we may do some mixed bhakti. And if we are less and less attached, and we get mercy of devotees practicing pure bhakti, then we practice pure bhakti. But in practicing pure bhakti, in sadhana, it doesn’t mean we are absolutely pure. We still have anarthas. We have this process of sraddha, sadhu-sangha, anartha nivritti, nistha, ruchi, asakti, etc. So all the way up until bhava, it is sadhana bhakti. And we are talking about pure bhakti. But we still have anarthas, so we go through a period of anarthana nivritti. So whatever little anarthas are there that allow us to start bhakti, they become less and less as we go through the sadhana of pure bhakti. So those anarthas are destroyed by the process of bhakti itself.
Devotee 1 : But Maharaj the question is even if a practicing devotee, quite several years of his practicing devotion. Some anarthas which he had lost that may re appear.
HH Bhanu Swami Maharaj : Yeah.
Devotee 1 : So that means the vasana is very strong. So how do we get rid of it?
HH Bhanu Swami Maharaj : So weak or strong, the process is the same. We do bhakti [Laughs]. We don’t take shelter of other processes.
Devotee 2 : That means he has to do more serious bhakti.
HH Bhanu Swami Maharaj : Yeah.
Devotee 2 : If he wants to come out from that, you know.
4.) Maharaj, you made a mention that the speaker may sometimes hide the meaning. At the same time, our general understanding is that the speakers, the preachers are ultimately wanting to give the highest benefit to the listener. So if that be the case and they want to speak very simply, this apparently appears contradictory, hiding the meaning and giving the real true knowledge. What should be the understanding?
So people have different qualifications and therefore some of the knowledge is for highly qualified people. And therefore it is hidden in that sense. In general of course, like in Bhagavad Gita or Bhagavatam, a lot of the meaning is clear. But that meaning is also hidden for non-devotees. They get different meaning. So they read the same text, they end up with a different conclusion. For those who are hearing with devotion, then there may be different levels. So then again, some things may be hidden but only understood by those on a more advanced level.
5.) Hare Krishna Maharaj, why is Brahma called Adikavi? Not here Maharaj, generally Brahma is called Adikavi.
HH Bhanu Swami Maharaj : Who? Brahma. Well, many people are called Adhikari. Vyasa is called Adhikari also.
Devotee : Adikavi.
HH Bhanu Swami Maharaj : Oh, Adikavi. Adikavi. Yeah, so, he was the first person to get the knowledge from the Lord. So we trace our parampara from him. He delivered the knowledge, so he is the first Kavi.
6.) Hare Krishna Maharaj, we are doing Sadhana Bhakti for so many years. So when will we shift to Raganuga Bhakti? Is it spontaneously or?
Oh, is it spontaneous? It is not spontaneously developed from Vaidhi bhakti. You can do vaidhi bhakti and get bhava and prema. So of course you can realize Krishna with prema in Vaidhi bhakti also. So the difference of course is it’s a different path, its also a sadhana. So the qualification is to have greed to follow after the residents of Vrindavan. That greed may develop spontaneously from previous life periods as in sadhana etc. But it often develops by hearing Bhagavatam. And association with devotees who have enthusiasm to follow the inhabitants of Vrindavan. And as a result of that, then one becomes absorbed in hearing the pastimes in Vrindavan.
7.) Hare Krishna Maharaj. Suppose if a devotee is working, should devotee have career goal also? Or being satisfied with whatever we get through that job and utilize all their free time in the service of Krishna as fine Maharaj? What should be the mood of a devotee who is in some other company or some other job?
So it all depends on one’s qualification in Bhakti. If one has very very high Bhakti, then one is automatically disinterested in everything in the material world. But in most cases people are not at that stage, so therefore they have some material activities and they also do their Bhakti. And then they have to select which balance to follow. And that is individual according to your material responsibilities and your position in Bhakti.
8.) Thank you Maharaj. You have mentioned that everything, whatever we do in spiritual life is eternal, the services we do. So how this preaching can be eternal Maharaj?
Obviously in the spiritual world there is no fallen people. We are not delivering anybody in the material world in the spiritual world. But there is continual discussion about Krishna.
Devotee : Thank you Maharaj.
9.) When Akarma is performed without devotion, will that activity lead to Bhakti or liberation or it will not have any effect?
Mean you are doing Karma Yoga? What does karma mean there? Mean you are doing Karma Yoga without attachment… Nishkama Karma Yoga? Is that what you are doing. Oh if you are doing Nishkama Karma Yoga without devotion you can’t get very far, for any Karma Yoga you need some devotion. If you have Nishkama Karma Yoga with a little devotion, it will depend on what your desire is. Ultimately if you get association with certain Jnanis, you can get liberation.
10.) If a Jnani desires moksha, performs little bit of bhakti to attain liberation, why is that he is not attracted to Bhakti?
So people have their natures, some people are attracted to liberation, to get that they will do Bhakti. A lot of their attraction to liberation is because of their association. If they get association with devotees, then of course they can [Not clear] Bhakti.
Devotees: Grantharaj Srimad Bhagavatam ki jai!!! HH Bhanu Swami Maharaj ki jai!!! Srila Prabhupada ki jai!!! Nitai Gaura Premanande Hari Haribol!!!