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As Sudāmā approached the palace of Lord Kṛṣṇa’s principal wife, Rukmiṇī-devī, the Lord saw him from a distance. Kṛṣṇa immediately rose from His seat on Rukmiṇī’s bed and embraced His friend with great joy. Then He sat Sudāmā down on the bed, washed his feet with His own hands and sprinkled the wash water on His head. After this He presented him with various gifts and worshiped him with incense, lamps and so on. Meanwhile, Rukmiṇī fanned the shabbily dressed brāhmaṇa with a yaktail whisk. All of this astonished the residents of the palace.

Lord Śrī Kṛṣṇa then took the hand of His friend, and the two of them reminisced about the things they had done together long ago, while living in the school of their spiritual master. Sudāmā pointed out that Kṛṣṇa engages in the pastime of acquiring an education only to set an example for human society.

Generally when we find someone more qualified than ourselves, we become envious of him; when we find someone less qualified, we deride him; and when we find someone equal we become very proud of our activities. These are the causes of all material tribulations. The great sage Narada therefore advised that a devotee should act perfectly. Instead of being envious of a more qualified man, one should be jolly to receive him. Instead of being oppressive to a less qualified man, one should be compassionate toward him just to raise him to the proper standard. And when one meets an equal, instead of being proud of one's own activities before him, one should treat him as a friend. One should also have compassion for the people in general, who are suffering due to forgetfulness of Krishna. These important functions will make one happy within this material world.

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The Shrimad Bhagwat Puran, opens with a story of a mother called, Bhakti and her two sons Gyaan and Vairagya.When Narad Muni came down on Earth thinking it was the first and foremost place in the cosmos. But, after visiting such pilgrim places like Pushkar, Prayag, Kashi, Godavari (Nashik), Haridwar, Kurkshetra, Shrirang, Setubandh and several other pilgrim places he still did not feel peace and contentment anywhere. He realised it was the bane of Kaliyug, the rein of that period in Time, when Truth, Auserity, Purity ( both inward & outward). compassion, giving, etc are nothing and even those who claim to be pious, religious are engaged in the worst of crimes so what to talk of ordinary beings.

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King Yayāti, however, renounced worldly life and divided his property among his sons. He personally adopted the life of a mendicant, or sannyāsī, giving up all attraction to material enjoyment, and engaged himself fully in devotional service to the Lord. Thus he attained perfection. Later, when his beloved wife, Devayānī, was freed from her mistaken way of life, she also engaged herself in the devotional service of the Lord.

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Śukrācārya became angry and cursed Mahārāja Yayāti to become old, but when Yayāti begged Śukrācārya to be merciful to him, Śukrācārya gave him the benediction that he could transfer his old age and invalidity to some young man. Yayāti exchanged his old age for the youth of his youngest son, Pūru.

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When Nahuṣa, who had six sons, was cursed to become a python, his eldest son, Yati, took sannyāsa, and therefore the next son, Yayāti, was enthroned as king. By providence, Yayāti married the daughter of Śukrācārya. Śukrācārya was a brāhmaṇa and Yayāti a kṣatriya, but Yayāti married her nonetheless. Śukrācārya’s daughter, named Devayānī, had a girlfriend named Śarmiṣṭhā, who was the daughter of Vṛṣaparvā. King Yayāti married Śarmiṣṭhā also. The history of this marriage is as follows. Once Śarmiṣṭhā was sporting in the water with thousands of her girlfriends, and Devayānī was also there. When the young girls saw Lord Śiva, seated on his bull with Umā, they immediately dressed themselves, but Śarmiṣṭhā mistakenly put on Devayānī’s clothes. Devayānī, being very angry, rebuked Śarmiṣṭhā, who also became very angry and responded by rebuking Devayānī and throwing her into a well.

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Śrīmad-Bhāgavatam is one of the eighteen Purāṇas, but Srila Vyasdeva wrote it after compiling the essence of the Vedas in the Vedānta-sūtra and also composing the Mahābhārata and Purāṇas. But, one might ask, if the eighteen Purāṇas had already been compiled, does this make Śrīmad-Bhāgavatam the nineteenth Purāṇa?

Srila Jiva Goswami explains in Tattva Sandharbha that this is not the case. Śrīmad-Bhāgavatam appeared first to Srila Vyasa in a concise and subtle form, as one of the eighteen Purāṇas. Srila Vyasa composed the Vedāntasūtra on the basis of this first edition of the Bhāgavatam. Later, when He sat in trance in pursuance of Nārada Muni’s order, the expanded form of Śrīmad-Bhāgavatam was revealed to Him as the natural commentary on the Vedānta-sūtra. Śrīmad-Bhāgavatam and the Vedāntasūtra share the same subject, the Absolute Truth, and they describe the same principles of sambandha (the relationship between the soul and God), abhidheya (the process of attaining the supreme goal), and prayojana (the supreme goal, perfect devotion to the Lord). Many ācāryas and scholars wrote later commentaries on the Vedānta-sūtra, but only those that agree with ŚrīmadBhāgavatam—such as those given by Ramanujacarya, Madhvacarya, and Baladeva Vidyabhusana—are bona fide. Suta Goswami alludes to Veda-vyasa’s composing two editions of Śrīmad-Bhāgavatam: sa saṁhitāṁ bhāgavatīṁ kṛtvān ukram ya cātma-jam śukam adhyāpayām āsa nivṛtti-nirataṁ muniḥ “The great sage Vyasadeva, after compiling ŚrīmadBhāgavatam and revising it, taught it to His own son, Sri Sukadeva Goswami, who was already absorbed in self-realization” —Srimad Bhāgavatam1.7.8.

Commenting on this verse, Srila Visvanatha Cakravatī Thakura writes, atastadaivapūrva-nirmitasyaivaśrībhāgavatasy ānukramaṇam: “The word anukramya in this verse means that Veda-vyasa compiled a new edition of the already existing Śrīmad-Bhāgavatam.”

THE ONENESS OF LORD KRISHNA AND BHAGAVATAM

pādau yadīyau prathama-dvitīyau

tṛtīya-turyau kathitau yad-ūrū

nābhis tathā paṣcama eva ṣaṣṭho

bhujāntaraṁ dor-yugalaṁ tathānyau

kaṇṭhas tu rājan navamo yadīyo

mukhāravindaṁ daśamaṁ praphullam

ekādaśo yaś ca lalāṭa-paṭṭaṁ

śiro ’pi yad dvādaśa eva bhāti

“The Bhāgavatam’s First and Second Cantos are Lord Krishna’s feet, and the Third and Fourth Cantos are His thighs. The Fifth Canto is His navel, the Sixth Canto is His chest, and the Seventh and Eighth Cantos are His arms. The Ninth Canto is His throat, the Tenth His blooming lotus face, the Eleventh His forehead, and the Twelfth His head.

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