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💬 Text of the lesson
“A person is considered no better than a crow if after receiving some food, he does not divide it among guests, old men and children, but simply eats it himself, or if he eats it without performing the five kinds of sacrifice. After death he is put into the most abominable hell, known as Kṛmibhojana. In that hell is a lake 100,000 yojanas [800,000 miles] wide and filled with worms. He becomes a worm in that lake and feeds on the other worms there, who also feed on him. Unless he atones for his actions before his death, such a sinful man remains in the hellish lake of Kṛmibhojana for as many years as there are yojanas in the width of the lake.” (SB 5.26.18)
Sharing food is considered a very important principle in Vedic society. The central idea is that food is given by the Supreme Lord; it doesn’t belong to us. It should thus be first offered in sacrifice, and then the prasāda should be distributed to others. Prabhupāda quotes Bg 3.13 and 3.9 in his purport to sustain this point.
In Vedic societies, there would be many itinerant sages who would dedicate themselves to serving the Lord and educating society and would depend on the charity of the householders to eat. Each family would thus always cook extra to feed these exalted guests as well as other hungry people who would be around. Similarly, a man, as the head of the family, was supposed to feed his dependents, including his wife, children, elderly parents, etc. If one just eats without sharing food with all these dependents or offering it to the Lord, one becomes eligible to be born as a worm in this hellish lake.
Another similar verse is SB 5.26.35, which describes an envious person who mistreats such guests:
“A householder who receives guests or visitors with cruel glances, as if to burn them to ashes, is put into the hell called Paryāvartana, where he is gazed at by hard-eyed vultures, herons, crows and similar birds, which suddenly swoop down and pluck out his eyes with great force.”
In summary, receiving guests and distributing prasāda should be accepted as an important duty in family life, that we should perform with happiness according to our means. As Kṛṣṇa mentions in the Gītā (17.20-21), charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness. Conversely, charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood is said to be charity in the mode of passion.
“My dear King, a person who in the absence of an emergency robs a brāhmaṇa — or, indeed, anyone else — of his gems and gold is put into a hell known as Sandaṁśa. There his skin is torn and separated by red-hot iron balls and tongs. In this way, his entire body is cut to pieces.” (SB 5.26.19)
When we speak about not eating meat, people often bring forth the idea of killing animals to feed starving people and other extreme situations. This idea of emergency situations is acknowledged in the Vedas. One may have to kill an animal, or even be forced to steal, to survive some extreme situation. That is understandable. If, however, one performs such activities when there is no emergency, unnecessarily causing suffering to others, one becomes punishable.
Another similar verse is 5.26.27: “In this world, some persons are professional plunderers who set fire to others’ houses or administer poison to them. Also, members of the royalty or government officials sometimes plunder mercantile men by forcing them to pay income tax and by other methods. After death such demons are put into the hell known as Sārameyādana. On that planet there are 720 dogs with teeth as strong as thunderbolts. Under the orders of the agents of Yamarāja, these dogs voraciously devour such sinful people.”
“A man or woman who indulges in sexual intercourse with an unworthy member of the opposite sex is punished after death by the assistants of Yamarāja in the hell known as Taptasūrmi. There such men and women are beaten with whips. The man is forced to embrace a red-hot iron form of a woman, and the woman is forced to embrace a similar form of a man. Such is the punishment for illicit sex. A person who indulges in sex indiscriminately — even with animals — is taken after death to the hell known as Vajrakaṇṭaka-śālmalī. In this hell there is a silk-cotton tree full of thorns as strong as thunderbolts. The agents of Yamarāja hang the sinful man on that tree and pull him down forcibly so that the thorns very severely tear his body.” (SB 5.26.20-21)
In Vedic societies, people would be extremely careful about their sex lives, being sure to follow the principles that would bring forth good children, who could be trained to follow the path of dharma and uphold the family traditions.
Illicit sex is often described as the most sinful activity, because it invites a degraded soul to take shelter in the womb. A child may be innocent when small, but as one grows up, the nature of one’s past life comes to the surface, and one continues on the path one was previously. One may not kill brāhmanas or cows, but if he or she is the cause of the birth of people who will perform these activities, one also becomes responsible. That’s precisely the problem with promiscuous sex. It has immediate consequences, in terms of degrading one’s consciousness and destroying families, and even more serious consequences for the future, for the quality of the descendants it produces.
Uncontrolled sex drive is also the cause of many types of violence, especially against women. Sometimes people molest even animals for this purpose. All of this is also punishable.
Prabhupāda explains this point didactically in his purport to text 20:
“Generally a man should not have sexual relations with any woman other than his wife. According to Vedic principles, the wife of another man is considered one’s mother, and sexual relations are strictly forbidden with one’s mother, sister and daughter. If one indulges in illicit sexual relations with another man’s wife, that activity is considered identical with having sex with one’s mother. This act is most sinful. The same principle holds for a woman also; if she enjoys sex with a man other than her husband, the act is tantamount to having sexual relations with her father or son. Illicit sex life is always forbidden, and any man or woman who indulges in it is punished in the manner described in this verse.”
Becoming degraded
“A person who is born into a responsible family — such as a kṣatriya, a member of royalty or a government servant — but who neglects to execute his prescribed duties according to religious principles, and who thus becomes degraded, falls down at the time of death into the river of hell known as Vaitaraṇī. This river, which is a moat surrounding hell, is full of ferocious aquatic animals. When a sinful man is thrown into the river Vaitaraṇī, the aquatic animals there immediately begin to eat him, but because of his extremely sinful life, he does not leave his body. He constantly remembers his sinful activities and suffers terribly in that river, which is full of stool, urine, pus, blood, hair, nails, bones, marrow, flesh and fat.” (SB 5.26.22)
Many of the punishments described in this chapter apply only to people from certain classes or occupying certain positions, taking into account one’s varṇa, knowledge, duties, and social responsibilities. The higher one’s social and spiritual position, the more is expected, and the more serious the consequences of failing to follow basic religious and moral principles. This suggests that varṇa and the level of training and facilities one receives affect the consequences one faces. A person in a lower varṇa, such as a śūdra or lower than a śūdra, might not be held to the same standard or suffer the same punishment for the same acts, just like children in primary school are not supposed to answer the same tests as adults in the university.
“The shameless husbands of lowborn śūdra women live exactly like animals, and therefore they have no good behavior, cleanliness or regulated life. After death, such persons are thrown into the hell called Pūyoda, where they are put into an ocean filled with pus, stool, urine, mucus, saliva and similar things. Śūdras who could not improve themselves fall into that ocean and are forced to eat those disgusting things.” (SB 5.26.23)
Brāhmanas, kṣatriyas and vaiśyas are supposed to perform the duties and regulations prescribed to their own classes. There are many reasons for that, but one of them is because they occupy responsible, privileged positions on which many others depend. If a brāhmana fails to give the proper example and educate people in religious principles, people become irreligious, perform sinful activities, and go to hell, and thus the brāhmana also shares part of these sins. Similarly, if a kṣatriya fails to perform his duty of protecting people, or abuses his position, he causes suffering to many innocent persons, and thus becomes punishable. The same applies in a lesser degree to a vaiśya, who is supposed to protect many workers, animals, etc.
Śūdras are not expected to perform the same level of duties at the start, but they must try to elevate themselves. It is not because one has been born into a degraded position that one should stay there. We should use the higher intelligence we receive in human life to improve ourselves, no matter how high or low our current birth is, what kind of education we received, or what kind of mistakes we made in the past. In any case, we should reform ourselves, and the most practical way to do that in the age we live in is by practicing Kṛṣṇa consciousness.
“If in this life a man of the higher classes [brāhmaṇa, kṣatriya and vaiśya] is very fond of taking his pet dogs, mules or asses into the forest to hunt and kill animals unnecessarily, he is placed after death into the hell known as Prāṇarodha. There the assistants of Yamarāja make him their targets and pierce him with arrows.”(SB 5.26.24)
Animal hunting is not entirely prohibited in the Vedas, but was practiced under very strict conditions. Hunters and forest dwellers would kill animals without cruelty and chant a mantra on the ear of the dying animal, promising that just as they are killing the animal to eat its flesh, the animal would kill them in a future life. In this case, the hunter would still have to be killed in a future life, following the laws of nature, but he would not go to hell. This custom is still followed in some tribes of Africa.
Kṣatriyas would be allowed to hunt ferocious animals such as tigers to practice their military skills. This was considered a duty to control the population of these animals and prevent them from attacking innocent sages and villagers, and similarly, brāhmanas would sometimes sacrifice animals in sacrifices. This was also under the scope of their duties and would not produce reactions if executed under the proper regulations.
Hunting animals unnecessarily, as a form of sport, is condemnable in any circumstance, but it is especially serious for members of the higher classes, who are supposed to follow the principles of the scriptures. If a brāhmana, kṣatriya, or vaiśya disregards all these regulations and hunts animals for sport, one becomes eligible to be punished in this particular hell.
Unnecessary sacrifices
“A person who in this life is proud of his eminent position, and who heedlessly sacrifices animals simply for material prestige, is put into the hell called Viśasana after death. There the assistants of Yamarāja kill him after giving him unlimited pain.” (SB 5.26.25)
Prabhupāda connects this verse with caste brāhmanas who kill animals as a supposed sacrifice to Durgā, as it is popular in many parts of India:
“The word dambha-yajñeṣu in this verse is significant. If one violates the Vedic instructions while performing yajña and simply makes a show of sacrifice for the purpose of killing animals, he is punishable after death. In Calcutta there are many slaughterhouses where animal flesh is sold that has supposedly been offered in sacrifice before the goddess Kālī. The śāstras enjoin that one can sacrifice a small goat before the goddess Kālī once a month. Nowhere is it said that one can maintain a slaughterhouse in the name of temple worship and daily kill animals unnecessarily. Those who do so receive the punishments described herein.”
Sexual violence, false witness, intoxication, false pride
“If a foolish member of the twice-born classes [brāhmaṇa, kṣatriya and vaiśya] forces his wife to drink his semen out of a lusty desire to keep her under control, he is put after death into the hell known as Lālābhakṣa. There he is thrown into a flowing river of semen, which he is forced to drink.” (SB 5.26.26)
Women often become victims of different forms of sensualized violence. One common form is when a woman is pressed into performing oral sex and taking the semen. It appears that it was also sometimes done in previous ages by men as a way to make their wives submissive; this is defined by Prabhupāda as a black art, a demoniac practice. Here a specific hell is mentioned for that.
“A person who in this life bears false witness or lies while transacting business or giving charity is severely punished after death by the agents of Yamarāja. Such a sinful man is taken to the top of a mountain eight hundred miles high and thrown headfirst into the hell known as Avīcimat. This hell has no shelter and is made of strong stone resembling the waves of water. There is no water there, however, and thus it is called Avīcimat [waterless]. Although the sinful man is repeatedly thrown from the mountain and his body broken to tiny pieces, he still does not die but continuously suffers chastisement.” (SB 5.26.28)
Families are one of the pillars of society. Another is trust. When people can’t trust each other in basic transactions, life becomes extremely difficult. Anṛtam means lie. Lies are always wrong, but this verse applies specifically to lies that undermine three important dharmic functions: justice, economic trust, and religious trust.
The first is sākṣye (when giving witness). This undermines the principle of justice, potentially causing an innocent to be condemned or a culprit to be freed. Another is dravya-vinimaye (in commercial exchanges), which undermines economic trust and creates problems for others. The third is dāne (in acts of charity), when one promises to give something and later break his promise. All three of them are considered serious sins. We should be honest in our dealings and never deliberately lie to gain advantage.
“Any brāhmaṇa or brāhmaṇa’s wife who drinks liquor is taken by the agents of Yamarāja to the hell known as Ayaḥpāna. This hell also awaits any kṣatriya, vaiśya, or person under a vow who in illusion drinks soma-rasa. In Ayaḥpāna the agents of Yamarāja stand on their chests and pour hot melted iron into their mouths.” (SB 5.26.29)
Prabhupāda explains that “One should not be a brāhmaṇa in name only and engage in all kinds of sinful activities, especially drinking liquor. Brāhmaṇas, kṣatriyas and vaiśyas must behave according to the principles of their order. If they fall down to the level of śūdras, who are accustomed to drink liquor, they will be punished as described herein.”
It is much better to be an honest worker than artificially maintain an exalted position just for the sake of privileges.
“A lowborn and abominable person who in this life becomes falsely proud, thinking “I am great,” and who thus fails to show proper respect to one more elevated than he by birth, austerity, education, behavior, caste or spiritual order, is like a dead man even in this lifetime, and after death he is thrown headfirst into the hell known as Kṣārakardama. There he must suffer great tribulation at the hands of the agents of Yamarāja.” (SB 5.26.30)
In Vedic culture, people are very strictly about offering respects to senior persons. This is another essential part of the social structure. If seniors are not respected, they can’t transmit their knowledge, culture and experience to the next generations, and society gradually descends into barbarism. By being respectful to seniors we can benefit from their experience and gain their blessings, and this is especially important in spiritual life. Excessive pride breaks this process, and thus makes us eligible to punishment.
“There are men and women in this world who sacrifice human beings to Bhairava or Bhadra Kālī and then eat their victims’ flesh. Those who perform such sacrifices are taken after death to the abode of Yamarāja, where their victims, having taken the form of Rākṣasas, cut them to pieces with sharpened swords. Just as in this world the man-eaters drank their victims’ blood, dancing and singing in jubilation, their victims now enjoy drinking the blood of the sacrificers and celebrating in the same way.” (SB 5.26.31)
Human sacrifices are not sanctioned anywhere in the Vedas. Even animal sacrifices are not practiced with the goal of killing the animal, but merely testing the power of the mantra, sacrificing an old animal and immediately reviving it. However, as time passed, this original understanding of sacrifice was forgotten, and people started to indiscriminately kill animals, with some going to the point of human sacrifice, like in the case of certain classes of followers of Kālī. It is described that Jaḍa Bhārata was once captured by one of such groups. There is a particular hell for those who do this kind of thing.
“One who in this world or this life is very proud of his wealth always thinks, “I am so rich. Who can equal me?” His vision is twisted, and he is always afraid that someone will take his wealth. Indeed, he even suspects his superiors. His face and heart dry up at the thought of losing his wealth, and therefore he always looks like a wretched fiend. He is not in any way able to obtain actual happiness, and he does not know what it is to be free from anxiety. Because of the sinful things he does to earn money, augment his wealth and protect it, he is put into the hell called Sūcīmukha, where the officials of Yamarāja punish him by stitching thread through his entire body like weavers manufacturing cloth.” (SB 5.26.36)
In his purport, Prabhupāda makes the point that whatever money we earn should be used for Kṛṣṇa, since all belongs to Him. Maharaja Parīkṣit allowed Kali to live in five places: where there is gambling, intoxication, prostitution, animal slaughter, and where there is accumulation of money, since money enables all the other four activities. Too much money also brings pride and greed, which are two great obstacles for any transcendentalist. When a person becomes greedy, one tries to accumulate more and more money, often by dishonest means, and, becoming proud, he disrespects superiors.
The ultimate purpose of the study of the cosmos
“My dear King Parīkṣit, in the province of Yamarāja there are hundreds and thousands of hellish planets. The impious people I have mentioned — and also those I have not mentioned — must all enter these various planets according to the degree of their impiety. Those who are pious, however, enter other planetary systems, namely the planets of the demigods. Nevertheless, both the pious and impious are again brought to earth after the results of their pious or impious acts are exhausted.” (SB 5.26.37)
Śukadeva Goswami named 28 hellish planets in this chapter (you can find a summary by Prabhupāda in the introduction of the chapter), but he now reveals that there are thousands of other planets with different types of punishment for many different types of sins. The rule is that if one commits sins during his life and doesn’t atone for them before death, one has to visit these different planets, according to the severity of his acts.
How can one atone for his sins? There are processes of atonement prescribed in the Vedas, but they are generally not possible for people of our age, nor are they interested. Practically speaking, the only viable process is that one should become a devotee and chant the holy names sincerely; that’s the practical process for our age.
We can see that Prabhupāda was always emphasizing this point of the chanting of the holy names when meeting with members of other faiths, emphasizing that they should chant whatever names of God are mentioned in their scriptures, and if they don’t know any name, they should take from us. This point is emphasized in the Sixth Canto, where we are offered a graphic example of how even a very sinful person can be saved from the Yamadūtas by sincerely chanting the holy names, even if at the last moment.
The material world is a very dangerous place. We often prefer to close our eyes and focus on whatever material enjoyment we can find, trying to convince ourselves that everything is all right, and that this situation will continue. Unfortunately, that’s not how it works. Practically everything we call pleasure, in the material sense, is based on creating suffering for others. We can drive a car only at the costs of many people working on minimum wage all over the world to produce all the parts used in it, combined with all the animals and other creatures that suffer due to the pollution it generates, or that are crushed under its wheels. Everything we eat is produced from the smashed bodies of other living beings, plants or animals, and even the house we live in is the product of a destroyed forest, or some other form of environmental degradation. We may like to think ourselves non-violent just because we are vegetarian, but that’s not how it works on a cosmic scale.
As Kṛṣṇa explains in the Gītā, work done as a sacrifice for Viṣṇu has to be performed; otherwise, work causes bondage in this material world. All types of material activities create suffering for others in one way or another; even a walk in the park causes so many insects to be crushed under our feet. The way to become free from all of this is to perform our activities for the satisfaction of Kṛṣṇa, connecting our activities with His service. When we do that, Kṛṣṇa protects us from all karmic reactions, and assures us that even creatures who are eventually harmed in the course of these activities may advance. That’s how human life is meant to be lived, and that’s the only workable formula for lasting happiness.
As Prabhupāda explains in his purport: “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” This is the perfection of life and the real solution to life’s problems. We should not be eager to go to the higher, heavenly planetary systems, nor should we act in such a way that we have to go to the hellish planets. The complete purpose of this material world will be fulfilled when we resume our spiritual identities and go back home, back to Godhead.”
“In the beginning [the second and third cantos of Śrīmad-Bhāgavatam] I have already described how one can progress on the path of liberation. In the Purāṇas the vast universal existence, which is like an egg divided into fourteen parts, is described. This vast form is considered the external body of the Lord, created by His energy and qualities. It is generally called the virāṭ-rūpa. If one reads the description of this external form of the Lord with great faith, or if one hears about it or explains it to others to propagate bhāgavata-dharma, or Kṛṣṇa consciousness, his faith and devotion in spiritual consciousness, Kṛṣṇa consciousness, will gradually increase. Although developing this consciousness is very difficult, by this process one can purify himself and gradually come to an awareness of the Supreme Absolute Truth.” (SB 5.26.38)
In the previous verse, Śukadeva Gosvāmi concluded his explanation of the Vedic universe. Now, he explains why this description is useful.
The description of the universe in the Fifth Canto is similar to the description of the virāṭ-rūpa offered in the 2nd and 3rd cantos that has the purpose of helping the yogī to see the universe as a form of the Lord, and thus meditate on Him. If a yogī can directly meditate on the transcendental form of the Lord, this is much better, but the question is that it is not so easy in the beginning. A yogī is thus instructed to start with what he can see, the expansive universe we see when we look to the sky, and imagine it as a form of the Lord, connecting the different planetary systems and natural features of our planet with parts of His body. By doing that, a yogī learns to focus his mind and grows in spiritual realization and gradually comes to realize the transcendental form of the Lord.
Similarly, if we come to the stage of being interested only in the transcendental form of the Lord—His qualities, pastimes, and so on—and completely lose interest in this material creation, that’s perfect. As long as we are not on this platform, however, we can advance by studying the composition of the material universe and learning to see all of its features as manifestations of Kṛṣṇa’s potency. Just as a yogī meditating in the universal form, we grow in spiritual realization by doing that. As Śukadeva Gosvāmi explains, “If one reads the description of this external form of the Lord with great faith, or if one hears about it or explains it to others to propagate bhāgavata-dharma, or Kṛṣṇa consciousness, his faith and devotion in spiritual consciousness, Kṛṣṇa consciousness, will gradually increase.”
People normally have curiosity in understanding the world around them. Modern educators hijack this natural propensity, using it to teach people an atheistic model of the universe that pushes them away from God consciousness. Śukadeva Gosvāmi, however, offers an alternative: the theistic view of the universe described in these pages. Prabhupāda had the view that if correctly understood, the model of the Vedic universe could form a coherent response to modern scientific theories, offering people an option.
He envisioned the temple of the Vedic planetarium as a vehicle to spread this alternative version, with a giant chandelier showing a working model of the Vedic universe, and different exhibitions explaining the different concepts that are part of the model. By studying this model and learning to see the universe in connection with Kṛṣṇa, understanding how our acts in this life affect our consciousness and how our consciousness determines where we stay in this gigantic universal creation, people can automatically advance in Kṛṣṇa Consciousness. As Śukadeva Gosvāmi explains: “by this process one can purify himself and gradually come to an awareness of the Supreme Absolute Truth.”
Prabhupāda emphasizes this point in his purport, connecting our cosmological study with the ultimate goal of reviving our original Kṛṣṇa Consciousness:
“The Kṛṣṇa consciousness movement is pushing forward the publication of Śrīmad-Bhāgavatam, as explained especially for the understanding of the modern civilized man, to awaken him to his original consciousness. Without this consciousness, one melts into complete darkness. Whether one goes to the upper planetary systems or the hellish planetary systems, he simply wastes his time. Therefore one should hear of the universal position of the virāṭ form of the Lord as described in Śrīmad-Bhāgavatam. That will help one save himself from material conditional life and gradually elevate him to the path of liberation so that he can go back home, back to Godhead.”
“One who is interested in liberation, who accepts the path of liberation and is not attracted to the path of conditional life, is called yati, or a devotee. Such a person should first control his mind by thinking of the virāṭ-rūpa, the gigantic universal form of the Lord, and then gradually think of the spiritual form of Kṛṣṇa [sac-cid-ānanda-vigraha] after hearing of both forms. Thus one’s mind is fixed in samādhi. By devotional service one can then realize the spiritual form of the Lord, which is the destination of devotees. Thus his life becomes successful.” (SB 5.26.39)
Here, the process to help common people reach spiritual consciousness is further explained. First, we should study the Vedic universe, learning to see the Lord behind the cosmic manifestation. After acquiring a little faith, one should hear about the spiritual form of the Lord and gradually move his meditation from the material manifestation to the spiritual form of the Lord, gradually reaching samādhi. However, he alerts that the spiritual form of the Lord can’t be understood by academic study alone: to realize the spiritual form of the Lord, we need to practice devotional service. Practical devotional service is thus an integral part of the process.
Prabhupāda saw the spiritual society he created as a vehicle for both education and practical engagement of the public in the process of devotional service.
Once, Madan Mohan Malaviya, the vice-chancellor of the Benares Hindu University, came to the Gaudiya Math to ask some intricate philosophical questions to Śrīla Bhaktisiddhānta Sarasvatī Thākura. Asked the questions, however, Śrīla Bhaktisiddhānta answered that he should go to the next room and ask the devotees who were polishing the ārati paraphernalia of the deities.
The scholar was skeptical that these devotees could answer such difficult questions on Vedanta philosophy, but since Śrīla Bhaktisiddhānta insisted, he decided to go and ask them. When he approached them, they immediately engaged him and helped to polish the different items, a task that took some time.
Even though he was a famous scholar, Madan Mohan was humble in heart and agreed to help them in their service. As he did that, however, something changed in his heart. Suddenly, he could understand the intricate questions that were previously troubling him. By the time he finished polishing the brass items, everything was clear in his mind.
When he went back to the first room, Śrīla Bhaktisiddhānta Sarasvatī asked if he got the answer to his questions, and he confirmed that as he helped polish the paraphernalia, the answers automatically came to mind. Bhaktisiddhānta then explained that the philosophy of Kṛṣṇa Consciousness can be understood only through a service attitude (sevonmukhe hi jihvado); it can’t be understood just by reading books. He then described the example of his own Guru Maharaja, Śrīla Gaura Kiśora Dās Babaji, who, although illiterate, had the highest level of spiritual realization and could explain all kinds of intricate philosophical concepts, because he was sevonmukha, inclined to serve Kṛṣṇa.
Before meeting Śrīla Bhaktisiddhānta Sarasvatī Thākura, the scholar was trying to find the answers by mere intellectual exercises. Bhaktisiddhānta understood that his problem was not a lack of intellectual arguments but simply the fact that he never started the process of practical devotional service. When this gap was finally filled, he could finally understand everything.
“My dear King, I have now described for you this planet earth, other planetary systems, and their lands [varṣas], rivers and mountains. I have also described the sky, the oceans, the lower planetary systems, the directions, the hellish planetary systems and the stars. These constitute the virāṭ-rūpa, the gigantic material form of the Lord, on which all living entities repose. Thus I have explained the wonderful expanse of the external body of the Lord.” (SB 5.26.40)
Ultimately, the purpose of the description of the universe in the Śrīmad Bhāgavatam is to bring us to the platform of devotional service to Kṛṣṇa. Śukadeva Gosvāmi tries to conduct us to this ultimate realization in several ways.
The first is by describing the structure of the material universe, and thus helping us to understand its temporary nature and realize the futility of a life of sense gratification, even if in celestial conditions. What is the value of gaining one million dollars if the money will disappear in five minutes? Would one billion make it any better? Or one trillion? The point is not the amount, but the fact that it is not really ours. An intelligent person wants something permanent. Similarly, the opulent life of the inhabitants of Bhū-mandala, or of the demigods in Svargaloka, sounds purposeless when we understand the futility and illusion of it.
A second way in which Śukadeva Gosvāmi pushes us in the direction of Kṛṣṇa Consciousness is by including the prayers of great personalities, such as Prahlāda Maharaja and Hanumān, who act as the leaders of the different varṣas of Jambūdvīpa, as well as many other great devotees. In the Gītā, Kṛṣṇa mentions that “Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.” Everyone is inclined to follow great personalities, and thus, by seeing that the greatest personalities of the universe worship Kṛṣṇa and consider devotional service the ultimate goal of life, we also become inclined to do the same.
Apart from describing the higher realms of the universe, he also describes the realms of the asuras, where people remain blind to the path of self-realization, as well as the hellish planets, which are the ultimate result of materialistic life. This compounds the previous arguments: to become either a great devotee or a successful materialist, we need to accept austerities and inconveniences. Nothing comes for free. The difference is that the devotional path ultimately makes us free from all material contaminations and eligible for eternal blissful life in the spiritual world, while the materialistic path makes us progressively more conditioned, under the control of lust, anger, and other qualities, down to the level of the inhabitants of Pātāla and eventually to hell. When we understand where the two paths lead us, the choice becomes obvious.
Finally, he describes the importance of educating the innocent public on this important science. Once they come in contact with this description of the universe, learning about the different paths we can take inside of it, and learning to see it in relation to Kṛṣṇa, it becomes natural for them to follow the path of Kṛṣṇa Consciousness.
The description of Śukadeva Gosvāmi continues in the Sixth Canto, with the description of the pastime of Ajāmila, a practical example of the potency of the holy names that brings us hope after hearing the description of the hard reality of the souls entrapped in hell. This description is also a call for action, illustrating how even a little bit of Kṛṣṇa Consciousness can drastically change the destiny of even the most sinful people. How can we sit at home after understanding the difference we can make?
From this, more details of the process of devotional service are given, culminating with the description of the personal pastimes of the Lord in the Tenth Canto. As he mentioned, we should first hear about the universal form and then hear about the spiritual pastimes of the Lord. After hearing of both forms, we can gradually break our fixation on the physical world we see around us, and bring our mind to fixed meditation on the transcendental form, qualities, pastimes, etc. of the Supreme Lord.
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