Srimad Bhagavatam (Canto 8)

"Srimad Bhagavatam Eigth Canto"
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

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His Divine Grace AC Bhaktivedanta Swami Prabhupada, the worlds most
distinguished teacher of Vedic religion and thought, is the author of
Bhagavad-gita As It Is, Srimad-Bhagavatam, The Sri Isopanisad and many
other English versions of Vedic literature. He is the Founder-Arcarya of the
International Society for Krishna Consciousness, which has hundreds of
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3
1. The Manus, Administrators of the Universe
First of all, let me offer my humble, respectful obeisances unto the lotus feet
of my spiritual master, His Divine Grace r rmad Bhaktisiddhnta Sarasvat
Gosvm Prabhupda. Sometime in the year 1935 when His Divine Grace was
staying at Rdh-kua, I went to see him from Bombay. At that time, he gave
me many important instructions in regard to constructing temples and
publishing books. He personally told me that publishing books is more
important than constructing temples. Of course, those same instructions
remained within my mind for many years. In 1944 I began publishing my Back
to Godhead, and when I retired from family life in 1958 I began publishing
rmad-Bhgavatam in Delhi. When three parts of rmad-Bhgavatam had
been published in India, I then started for the United States of America on
the thirteenth of August, 1965.
I am continuously trying to publish books, as suggested by my spiritual
master. Now, in this year, 1976, I have completed the Seventh Canto of
rmad-Bhgavatam, and a summary of the Tenth Canto has already been
published as Ka, the Supreme Personality of Godhead. Still, the Eighth
Canto, Ninth Canto, Tenth Canto, Eleventh Canto and Twelfth Canto are
yet to be published. On this occasion, therefore, I am praying to my spiritual
master to give me strength to finish this work. I am neither a great scholar nor
a great devotee; I am simply a humble servant of my spiritual master, and to
the best of my ability I am trying to please him by publishing these books, with
the cooperation of my disciples in America. Fortunately, scholars all over the
world are appreciating these publications. Let us cooperatively publish more
and more volumes of rmad-Bhgavatam just to please His Divine Grace
copyright 1998 Bhaktivedanta Book Trust International, all rights reserved www.krishna.com
4
Bhaktisiddhnta Sarasvat hkura.
This First Chapter of the Eighth Canto may be summarized as a description
of four Manus, namely Svyambhuva, Svrocia, Uttama and Tmasa. After
hearing descriptions of the dynasty of Svyambhuva Manu until the end of the
Seventh Canto, Mahrja Parkit desired to know about other Manus. He
desired to understand how the Supreme Personality of Godhead descends-not
only in the past but at the present and in the future-and how He acts in
various pastimes as Manu. Since Parkit Mahrja was eager to know all this,
ukadeva Gosvm gradually described all the Manus, beginning with the six
Manus who had appeared in the past.
The first Manu was Svyambhuva Manu. His two daughters, namely kti
and Devahti, gave birth to two sons, named Yaja and Kapila respectively.
Because ukadeva Gosvm had already described the activities of Kapila in
the Third Canto, he now described the activities of Yaja. The original Manu,
along with his wife, atarp, went into the forest to practice austerities on
the bank of the River Sunand. They practiced austerities for a hundred years,
and then Manu, in a trance, formed prayers to the Supreme Personality of
Godhead. Rkasas and asuras then attempted to devour him, but Yaja,
accompanied by his sons the Ymas and the demigods, killed them. Then
Yaja personally took the post of Indra, the King of the heavenly planets.
The second Manu, whose name was Svrocia, was the son of Agni, and His
sons were headed by Dyumat, Suea and Rocimat. In the age of this Manu,
Rocana became Indra, the ruler of the heavenly planets, and there were many
demigods, headed by Tuita. There were also many saintly persons, such as
rja and Stambha. Among them was Vedair, whose wife, Tuit, gave birth
to Vibhu. Vibhu instructed eighty-eight thousand dha-vratas, or saintly
persons, on self-control and austerity.
Uttama, the son of Priyavrata, was the third Manu. Among his sons were
Pavana, Sjaya and Yajahotra. During the reign of this Manu, the sons of
Vasiha, headed by Pramada, became the seven saintly persons. The Satyas,
Devarutas and Bhadras became the demigods, and Satyajit became Indra.
5
From the womb of Sunt, the wife of Dharma, the Lord appeared as
Satyasena, and He killed all the Yakas and Rkasas who were fighting with
Satyajit.
Tmasa, the brother of the third Manu, was the fourth Manu, and he had
ten sons, including Pthu, Khyti, Nara and Ketu. During his reign, the
Satyakas, Haris, Vras and others were demigods, the seven great saints were
headed by Jyotirdhma, and Triikha became Indra. Harimedh begot a son
named Hari in the womb of his wife Hari. This Hari, an incarnation of God,
saved the devotee Gajendra. This incident is described as gajendra-mokaa.
At the end of this chapter, Parkit Mahrja particularly asks about this
incident.
TEXT 1
H=
FH HF H ' HF l
HF F H"FH ll ! ll
r-rjovca
svyambhuvasyeha guro
vao 'ya vistarc chruta
yatra viva-sj sargo
mann anyn vadasva na
SYNONYMS
r-rj uvcathe King (Mahrja Parkit) said; svyambhuvasyaof the
great personality Svyambhuva Manu; ihain this connection; guroO my
spiritual master; vaadynasty; ayamthis; vistartextensively;
rutaI have heard (from you); yatrawherein; viva-sjmof the great
personalities known as the prajpatis, such as Marci; sargacreation,
6
involving the birth of many sons and grandsons from the daughters of Manu;
mannManus; anynother; vadasvakindly describe; nato us.
TRANSLATION
King Parkit said: O my lord, my spiritual master, now I have fully heard
from Your Grace about the dynasty of Svyambhuva Manu. But there are also
other Manus, and I want to hear about their dynasties. Kindly describe them to
us.
TEXT 2
H d = F l
dH N F H" H ll - ll
manvantare harer janma
karmi ca mahyasa
ganti kavayo brahmas
tni no vada vatm
SYNONYMS
manvantareduring the change of manvantaras (one Manu following
another); hareof the Supreme Personality of Godhead;
janmaappearance; karmiand activities; caalso; mahyasaof the
supremely glorified; gantidescribe; kavayathe great learned persons
who have perfect intelligence; brahmanO learned brhmaa (ukadeva
Gosvm); tniall of them; nato us; vadaplease describe;
vatmwho are very eager to hear.
7
TRANSLATION
O learned brhmaa, ukadeva Gosvm, the great learned persons who are
completely intelligent describe the activities and appearance of the Supreme
Personality of Godhead during the various manvantaras. We are very eager to
hear about these narrations. Kindly describe them.
PURPORT
The Supreme Personality of Godhead has different varieties of
incarnations, including the gua-avatras, manvantara-avatras, ll-avatras
and yuga-avatras, all of which are described in the stras. Without reference
to the stras there can be no question of accepting anyone as an incarnation
of the Supreme Personality of Godhead. Therefore, as especially mentioned
here, ganti kavaya: the descriptions of various incarnations are accepted by
great learned scholars with perfect intelligence. At the present time, especially
in India, so many rascals are claiming to be incarnations, and people are being
misled. Therefore, the identity of an incarnation should be confirmed by the
descriptions of the stras and by wonderful activities. As described in this
verse by the word mahyasa, the activities of an incarnation are not ordinary
magic or jugglery, but are wonderful activities. Thus any incarnation of the
Supreme Personality of Godhead must be supported by the statements of the
stra and must actually perform wonderful activities. Parkit Mahrja was
eager to hear about the Manus of different ages. There are fourteen Manus
during a day of Brahm, and the age of each Manu lasts for seventy-one yugas.
Thus there are thousands of Manus during the life of Brahm.
TEXT 3
UF N HHH l
8
d Hd d ' 'U H ll ll
yad yasminn antare brahman
bhagavn viva-bhvana
ktavn kurute kart
hy atte 'ngate 'dya v
SYNONYMS
yatwhatever activities; yasminin a particular age; antaremanvantara;
brahmanO great brhmaa; bhagavnthe Supreme Personality of
Godhead; viva-bhvanawho has created this cosmic manifestation;
ktavnhas done; kuruteis doing; kartand will do; hiindeed; attein
the past; angatein the future; adyaat the present; veither.
TRANSLATION
O learned brhmaa, kindly describe to us whatever activities the Supreme
Personality of Godhead, who created this cosmic manifestation, has performed
in the past manvantaras, is performing at present, and will perform in the
future manvantaras.
PURPORT
In Bhagavad-gt the Supreme Personality of Godhead said that both He
and the other living entities present on the battlefield had existed in the past,
they existed at present, and they would continue to exist in the future. Past,
present and future always exist, both for the Supreme Personality of Godhead
and for ordinary living entities. Nityo nityn cetana cetannm (Kaha
Upaniad 2.2.13). Both the Lord and the living entities are eternal and
sentient, but the difference is that the Lord is unlimited whereas the living
entities are limited. The Supreme Personality of Godhead is the creator of
9
everything, and although the living entities are not created but exist with the
Lord eternally, their bodies are created, whereas the Supreme Lord's body is
never created. There is no difference between the Supreme Lord and His body,
but the conditioned soul, although eternal, is different from his body.
TEXT 4
9H=
H 'F 9< d FH H" l
UF d~ " H" = FH ll H ll
r-ir uvca
manavo 'smin vyatt a
kalpe svyambhuvdaya
dyas te kathito yatra
devdn ca sambhava
SYNONYMS
r-i uvcathe great saint ukadeva Gosvm said; manavaManus;
asminduring this period (one day of Brahm); vyattalready past;
asix; kalpein this duration of Brahm's day;
svyambhuvaSvyambhuva Manu; dayaand others; dyathe first one
(Svyambhuva); teunto you; kathitaI have already described;
yatrawherein; deva-dnmof all the demigods; caalso; sambhavathe
appearance.
TRANSLATION
ukadeva Gosvm said: In the present kalpa there have already been six
Manus. I have described to you Svyambhuva Manu and the appearance of
10
many demigods. In this kalpa of Brahm, Svyambhuva is the first Manu.
TEXT 5
d " H = " FF H l
' " ~ H ll 7 ll
kty devahty ca
duhitros tasya vai mano
dharma-jnopadertha
bhagavn putrat gata
SYNONYMS
ktymfrom the womb of kti; devahtym caand from the womb of
Devahti; duhitroof the two daughters; tasyaof him; vaiindeed;
manoof Svyambhuva Manu; dharmareligion; jnaand knowledge;
upadea-arthamfor instructing; bhagavnthe Supreme Personality of
Godhead; putratmsonhood under kti and Devahti; gataaccepted.
TRANSLATION
Svyambhuva Manu had two daughters, named kti and Devahti. From
their wombs, the Supreme Personality of Godhead appeared as two sons named
Yajamrti and Kapila respectively. These sons were entrusted with preaching
about religion and knowledge.
PURPORT
Devahti's son was known as Kapila, and kti's son was known as
Yajamrti. Both of Them taught about religion and philosophical knowledge.
11
TEXT 6
d H dF H l
F H d d ^ ll ll
kta pur bhagavata
kapilasynuvaritam
khysye bhagavn yajo
yac cakra kurdvaha
SYNONYMS
ktamalready done; purbefore; bhagavataof the Supreme Personality
of Godhead; kapilasyaKapila, the son of Devahti; anuvaritamfully
described; khysyeI shall describe now; bhagavnthe Supreme Personality
of Godhead; yajaof the name Yajapati or Yajamrti; yatwhatever;
cakraexecuted; kuru-udvahaO best of the Kurus.
TRANSLATION
O best of the Kurus, I have already described [in the Third Canto] the
activities of Kapila, the son of Devahti. Now I shall describe the activities of
Yajapati, the son of kti.
TEXT 7
H d 9 ^ l
HF F F HH ll O ll
virakta kma-bhogeu
12
atarp-pati prabhu
visjya rjya tapase
sabhryo vanam viat
SYNONYMS
viraktawithout attachment; kma-bhogeuin sense gratification (in
ghastha life); atarp-patithe husband of atarp, namely Svyambhuva
Manu; prabhuwho was the master or king of the world; visjyaafter
renouncing totally; rjyamhis kingdom; tapasefor practicing austerities;
sa-bhryawith his wife; vanamthe forest; viatentered.
TRANSLATION
Svyambhuva Manu, the husband of atarp, was by nature not at all
attached to enjoyment of the senses. Thus he gave up his kingdom of sense
enjoyment and entered the forest with his wife to practice austerities.
PURPORT
As stated in Bhagavad-gt (4.2), eva parampar-prptam ima rjarayo
vidu: "The supreme science was thus received through the chain of disciplic
succession, and the saintly kings understood it in that way." All the Manus
were perfect kings. They were rjaris. In other words, although they held posts
as kings of the world, they were as good as great saints. Svyambhuva Manu,
for example, was the emperor of the world, yet he had no desire for sense
gratification. This is the meaning of monarchy. The king of the country or the
emperor of the empire must be so trained that by nature he renounces sense
gratification. It is not that because one becomes king he should unnecessarily
spend money for sense gratification. As soon as kings became degraded,
spending money for sense gratification, they were lost. Similarly, at the present
moment, monarchy having been lost, the people have created democracy,
13
which is also failing. Now, by the laws of nature, the time is coming when
dictatorship will put the citizens into more and more difficulty. If the king or
dictator individually, or the members of the government collectively, cannot
maintain the state or kingdom according to the rules of Manu-sahit,
certainly their government will not endure.
TEXT 8
F " H9 " d H F l
F "H ll ll
sunandy vara-ata
padaikena bhuva span
tapyamnas tapo ghoram
idam anvha bhrata
SYNONYMS
sunandymon the bank of the River Sunand; vara-atamfor one
hundred years; pada-ekenaon one leg; bhuvamthe earth;
spantouching; tapyamnahe performed austerities; tapaausterities;
ghoramvery severe; idamthe following; anvhaand spoke; bhrataO
scion of Bharata.
TRANSLATION
O scion of Bharata, after Svyambhuva Manu had thus entered the forest
with his wife, he stood on one leg on the bank of the River Sunand, and in this
way, with only one leg touching the earth, he performed great austerities for
one hundred years. While performing these austerities, he spoke as follows.
14
PURPORT
rla Vivantha Cakravart hkura comments that the word anvha
means that he chanted or murmured to himself, not that he lectured to
anyone.
TEXT 9
, H=
= H H = l
'F H " H " F ll ll
r-manur uvca
yena cetayate viva
viva cetayate na yam
yo jgarti ayne 'smin
nya ta veda veda sa
SYNONYMS
r-manu uvcaSvyambhuva Manu chanted; yenaby whom (the
Personality of Godhead); cetayateis brought into animation; vivamthe
whole universe; vivamthe whole universe (the material world);
cetayateanimates; nanot; yamHe whom; yaHe who; jgartiis
always awake (watching all activities); aynewhile sleeping; asminin this
body; nanot; ayamthis living entity; tamHim; vedaknows;
vedaknows; saHe.
TRANSLATION
Lord Manu said: The supreme living being has created this material world of
15
animation; it is not that He was created by this material world. When
everything is silent, the Supreme Being stays awake as a witness. The living
entity does not know Him, but He knows everything.
PURPORT
Here is a distinction between the Supreme Personality of Godhead and the
living entities. Nityo nityn cetana cetannm (Kaha Upaniad 2.2.13).
According to the Vedic version, the Lord is the supreme eternal, the supreme
living being. The difference between the Supreme Being and the ordinary
living being is that when this material world is annihilated, all the living
entities remain silent in oblivion, in a dreaming or unconscious condition,
whereas the Supreme Being stays awake as the witness of everything. This
material world is created, it stays for some time, and then it is annihilated.
Throughout these changes, however, the Supreme Being remains awake. In the
material condition of all living entities, there are three stages of dreaming.
When the material world is awake and put in working order, this is a kind of
dream, a waking dream. When the living entities go to sleep, they dream again.
And when unconscious at the time of annihilation, when this material world is
unmanifested, they enter another stage of dreaming. At any stage in the
material world, therefore, they are all dreaming. In the spiritual world,
however, everything is awake.
TEXT 10
HF" H dA l
&~ ' dFFH ll ! ll
tmvsyam ida viva
yat kicij jagaty jagat
tena tyaktena bhujth
16
m gdha kasya svid dhanam
SYNONYMS
tmathe Supersoul; vsyamliving everywhere; idamthis universe;
vivamall universes, all places; yatwhatever; kiciteverything that
exists; jagatymin this world, everywhere; jagateverything, animate and
inanimate; tenaby Him; tyaktenaallotted; bhujthyou may enjoy;
mdo not; gdhaaccept; kasya svitof anyone else; dhanamthe
property.
TRANSLATION
Within this universe, the Supreme Personality of Godhead in His Supersoul
feature is present everywhere, wherever there are animate or inanimate beings.
Therefore, one should accept only that which is allotted to him; one should not
desire to infringe upon the property of others.
PURPORT
Having described the situation of the Supreme Personality of Godhead as
transcendental, Svyambhuva Manu, for the instruction of the sons and
grandsons in his dynasty, is now describing all the property of the universe as
belonging to the Supreme Personality of Godhead. Manu's instructions are not
only for his own sons and grandsons, but for all of human society. The word
"man"or, in Sanskrit, manuyahas been derived from the name Manu, for
all the members of human society are descendants of the original Manu. Manu
is also mentioned in Bhagavad-gt (4.1), where the Lord says:
ima vivasvate yoga
proktavn aham avyayam
vivasvn manave prha
17
manur ikvkave 'bravt
"I instructed this imperishable science of yoga to the sun-god, Vivasvn, and
Vivasvn instructed it to Manu, the father of mankind, and Manu in turn
instructed it to Ikvku." Svyambhuva Manu and Vaivasvata Manu have
similar duties. Vaivasvata Manu was born of the sun-god, Vivasvn, and his
son was Ikvku, the King of the earth. Since Manu is understood to be the
original father of humanity, human society should follow his instructions.
Svyambhuva Manu instructs that whatever exists, not only in the spiritual
world but even within this material world, is the property of the Supreme
Personality of Godhead, who is present everywhere as the Superconsciousness.
As confirmed in Bhagavad-gt (13.3), ketra-jam cpi m viddhi
sarva-ketreu bhrata: in every fieldin other words, in every bodythe
Supreme Lord is existing as the Supersoul. The individual soul is given a body
in which to live and act according to the instructions of the Supreme Person,
and therefore the Supreme Person also exists within every body. We should
not think that we are independent; rather, we should understand that we are
allotted a certain portion of the total property of the Supreme Personality of
Godhead.
This understanding will lead to perfect communism. Communists think in
terms of their own nations, but the spiritual communism instructed here is not
only nationwide but universal. Nothing belongs to any nation or any
individual person; everything belongs to the Supreme Personality of Godhead.
That is the meaning of this verse. tmvsyam ida vivam: whatever exists
within this universe is the property of the Supreme Personality of Godhead.
The modern communistic theory, and also the idea of the United Nations, can
be reformedindeed, rectifiedby the understanding that everything
belongs to the Supreme Personality of Godhead. The Lord is not a creation of
our intelligence; rather, He has created us. tmvsyam ida vivam.
vsyam ida sarvam [o mantra 1]. This universal communism can solve all
the problems of the world.
18
One should learn from the Vedic literature that one's body is also not the
property of the individual soul, but is given to the individual soul according to
his karma. Karma daiva-netrea jantur dehopapattaye [SB 3.31.1]. The
8,400,000 different bodily forms are machines given to the individual soul.
This is confirmed in Bhagavad-gt (18.61):
vara sarva-bhtn
hd-dee 'rjuna tihati
bhrmayan sarva-bhtni
yantrrhni myay
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing
the wanderings of all living entities, who are seated as on a machine, made of
the material energy." The Lord, as the Supersoul, sits in everyone's heart and
observes the various desires of the individual soul. The Lord is so merciful that
He gives the living entity the opportunity to enjoy varieties of desires in
suitable bodies, which are nothing but machines (yantrrhni myay [Bg.
18.61]). These machines are manufactured by the material ingredients of the
external energy, and thus the living entity enjoys or suffers according to his
desires. This opportunity is given by the Supersoul.
Everything belongs to the Supreme, and therefore one should not usurp
another's property. We have a tendency to manufacture many things.
Especially nowadays, we are building skyscrapers and developing other
material facilities. We should know, however, that the ingredients of the
skyscrapers and machines cannot be manufactured by anyone but the Supreme
Personality of Godhead. The whole world is nothing but a combination of the
five material elements (tejo-vri-md yath vinimaya). A skyscraper is a
transformation of earth, water and fire. Earth and water are combined and
burnt into bricks by fire, and a skyscraper is essentially a tall construction of
bricks. Although the bricks may be manufactured by man, the ingredients of
the bricks are not. Of course, man, as a manufacturer, may accept a salary from
the Supreme Personality of Godhead. That is stated here: tena tyaktena
19
bhujth [o mantra 1]. One may construct a big skyscraper, but neither the
constructor, the merchant nor the worker can claim proprietorship.
Proprietorship belongs to the person who has spent for the building. The
Supreme Personality of Godhead has manufactured water, earth, air, fire and
the sky, and one can use these and take a salary (tena tyaktena bhujth).
However, one cannot claim proprietorship. This is perfect communism. Our
tendency to construct great buildings should be used only for constructing
large and valuable temples in which to install the Deity of the Supreme
Personality of Godhead. Then our desire for construction will be fulfilled.
Since all property belongs to the Supreme Personality of Godhead,
everything should be offered to the Lord, and we should take only prasda
(tena tyaktena bhujth). We should not fight among ourselves to take more
than we need. As Nrada said to Mahrja Yudhihira:
yvad bhriyeta jahara
tvat svatva hi dehinm
adhika yo 'bhimanyeta
sa steno daam arhati
"One may claim proprietorship to as much wealth as required to maintain body
and soul together, but one who desires proprietorship over more than that
must be considered a thief, and he deserves to be punished by the laws of
nature." (SB 7.14.8) Of course, we need to be maintained in eating, sleeping,
mating and defending (hra-nidra-bhaya-maithuna), but since the Supreme
Lord, the Personality of Godhead, has provided these necessities of life for the
birds and bees, why not for mankind? There is no need for economic
development; everything is provided. Therefore one should understand that
everything belongs to Ka, and with this idea, one may take prasda.
However, if one interferes with the allotments of others, he is a thief. We
should not accept more than what we actually need. Therefore, if by chance
we get an abundance of money, we should always consider that it belongs to
the Supreme Personality of Godhead. In Ka consciousness we are getting
20
sufficient money, but we should never think that the money belongs to us; it
belongs to the Supreme Personality of Godhead and should be equally
distributed to the workers, the devotees. No devotee should claim that any
money or property belongs to him. If one thinks that any portion of property
of this huge universe belongs to anyone, he is to be considered a thief and is
punishable by the laws of nature. Daiv hy e gua-may mama my
duratyay: [Bg. 7.14] no one can surpass the vigilance of material nature or hide
his intentions from material nature. If human society unlawfully claims that
the property of the universe, either partially or wholly, belongs to mankind, all
of human society will be cursed as a society of thieves and will be punished by
the laws of nature.
TEXT 11
= F l
" H F 'H ll !! ll
ya payati na payanta
cakur yasya na riyati
ta bhta-nilaya deva
suparam upadhvata
SYNONYMS
yamHe who; payatithe living entity sees; nanot; payantamalthough
always seeing; cakueye; yasyawhose; nanever; riyatidiminishes;
tamHim; bhta-nilayamthe original source of all living entities;
devamthe Supreme Personality of Godhead; suparamwho accompanies
the living entity as a friend; upadhvataeveryone should worship.
21
TRANSLATION
Although the Supreme Personality of Godhead constantly watches the
activities of the world, no one sees Him. However, one should not think that
because no one sees Him, He does not see, for His power to see is never
diminished. Therefore, everyone should worship the Supersoul, who always
stays with the individual soul as a friend.
PURPORT
Offering prayers to Ka, rmat Kuntdev, the mother of the Pavas,
said, alakya sarva-bhtnm antar bahir avasthitam: [SB 1.8.18] "Ka, You
reside both inside and outside of everything, yet the unintelligent conditioned
souls cannot see You." In Bhagavad-gt it is said that one can see the Supreme
Personality of Godhead through jna-cakua, eyes of knowledge. He who
opens these eyes of knowledge is called a spiritual master. Thus we offer our
prayers to the spiritual master with the following loka:
om ajna-timirndhasya
jnjana-alkay
cakur unmlita yena
tasmai r-gurave nama
"I offer my respectful obeisances unto my spiritual master, who with the
torchlight of knowledge has opened my eyes, which were blinded by the
darkness of ignorance." (Gautamya Tantra) The guru's task is to open the
disciple's eyes of knowledge. When the disciple is awakened from ignorance to
knowledge, he can see the Supreme Personality of Godhead everywhere
because the Lord actually is everywhere.
Antara-stha-paramu-cayntara-stham [Bs. 5.35]. The Lord resides within
this universe, He resides within the hearts of all living entities, and He resides
even within the atom. Because we lack perfect knowledge, we cannot see God,
22
but a little deliberation can help us to see God everywhere. This requires
training. With a little deliberation, even the most degraded person can
perceive the presence of God. If we take into account whose property is the
vast ocean, whose property is the vast land, how the sky exists, how the
numberless millions of stars and planets are set in the sky, who has made this
universe and whose property it is, we should certainly come to the conclusion
that there is a proprietor of everything. When we claim proprietorship over a
certain piece of land, whether individually or for our families or nations, we
should also consider how we became the proprietors. The land was there before
our birth, before we came to the land. How did it become our property? Such
deliberation will help us understand that there is a supreme proprietor of
everythingthe Supreme Personality of Godhead.
The Supreme Godhead is always awake. In the conditioned stage we forget
things because we change our bodies, but because the Supreme Personality of
Godhead does not change His body, He remembers past, present and future.
Ka says in Bhagavad-gt (4.1), ima vivasvate yoga proktavn aham
avyayam: "I spoke this science of GodBhagavad-gtto the sun-god at least
forty million years ago." When Arjuna inquired from Ka how He could
remember incidents that had taken place so long ago, the Lord answered that
Arjuna was also present at that time. Because Arjuna is Ka's friend,
wherever Ka goes, Arjuna goes. But the difference is that Ka remembers
everything, whereas the living entity like Arjuna, being a minute particle of
the Supreme Lord, forgets. Therefore it is said, the Lord's vigilance is never
diminished. This is also confirmed in Bhagavad-gt (15.15). Sarvasya cha
hdi sannivio matta smtir jnam apohana ca: the Supreme Personality of
Godhead in His Paramtm feature is always present within the hearts of all
living entities, and from Him come memory, knowledge and forgetfulness. This
is also indicated in this verse by the word suparam, which means "friend." In
the vetvatara Upaniad (4.6) it is therefore said, dv supara-sayuj sakhy
samna vka pariasvajte: two birds are sitting on the same tree as friends.
One bird is eating the fruit of the tree, and the other is simply observing. This
23
observing bird is always present as a friend to the eating bird and giving him
remembrance of things he wanted to do. Thus if we take into account the
Supreme Personality of Godhead in our daily affairs, we can see Him or at least
perceive His presence everywhere.
The words cakur yasya na riyati mean that although we cannot see Him,
this does not mean that He cannot see us. Nor does He die when the cosmic
manifestation is annihilated. The example is given in this connection that the
sunshine is present when the sun is present, but when the sun is not present,
or when we cannot see the sun, this does not mean that the sun is lost. The sun
is there, but we cannot see it. Similarly, although we cannot see the Supreme
Personality of Godhead in our present darkness, our lack of knowledge, He is
always present, seeing our activities. As the Paramtm, He is the witness and
adviser (upadra and anumant). Therefore, by following the instructions of
the spiritual master and studying authorized literatures, one can understand
that God is present before us, seeing everything, although we have no eyes
with which to see Him.
TEXT 12
FU ' = FH N l
HF " F" H = " ll !- ll
na yasydy-antau madhya ca
sva paro nntara bahi
vivasymni yad yasmd
viva ca tad ta mahat
SYNONYMS
naneither; yasyaof whom (the Supreme Personality of Godhead); dia
beginning; antauend; madhyammiddle; caalso; svaown;
24
paraothers; nanor; antaraminside; bahioutside; vivasyaof the
whole cosmic manifestation; amniall such considerations; yatwhose
form; yasmtfrom He who is the cause of everything; vivamthe whole
universe; caand; tatall of them; tamtruth; mahatvery, very great.
TRANSLATION
The Supreme Personality of Godhead has no beginning, no end and no
middle. Nor does He belong to a particular person or nation. He has no inside
or outside. The dualities found within this material world, such as beginning
and end, mine and theirs, are all absent from the personality of the Supreme
Lord. The universe, which emanates from Him, is another feature of the Lord.
Therefore the Supreme Lord is the ultimate truth, and He is complete in
greatness.
PURPORT
The Supreme Personality of Godhead, Ka, is described in the
Brahma-sahit (5.1):
vara parama ka
sac-cid-nanda-vigraha
andir dir govinda
sarva-kraa-kraam
"Ka, known as Govinda, is the supreme controller. He has an eternal,
blissful, spiritual body. He is the origin of all. He has no other origin, for He is
the prime cause of all causes." For the Lord's existence there is no cause, for He
is the cause of everything. He is in everything (may tatam ida sarvam [Bg.
9.4]), He is expanded in everything, but He is not everything. He is
acintya-bhedbheda, simultaneously one and different. That is explained in this
verse. In the material condition we have a conception of beginning, end and
25
middle, but for the Supreme Personality of Godhead there are no such things.
The universal cosmic manifestation is also the vir-rpa that was shown to
Arjuna in Bhagavad-gt. Therefore, since the Lord is present everywhere and
all the time, He is the Absolute Truth and the greatest. He is complete in
greatness. God is great, and how He is great is explained here.
TEXT 13
F Hd
F FH l
' 'F UH
HU "F F ll ! ll
sa viva-kya puru-hta-a
satya svaya-jyotir aja pura
dhatte 'sya janmdy-ajaytma-akty
t vidyayodasya nirha ste
SYNONYMS
sathat Supreme Personality of Godhead; viva-kyathe total form of the
universe (the whole universe is the external body of the Supreme Personality
of Godhead); puru-htaknown by so many names; athe supreme
controller (with full power); satyathe ultimate truth; svayampersonally;
jyotiself-effulgent; ajaunborn, beginningless; purathe oldest;
dhatteHe performs; asyaof this universe; janma-dithe creation,
maintenance and annihilation; ajayby His external energy;
tma-aktyby His personal potency; tmthat external material energy;
vidyayby His spiritual potency; udasyagiving up; nirhawithout any
desire or activity; steHe is existing (untouched by the material energy).
26
TRANSLATION
The entire cosmic manifestation is the body of the Supreme Personality of
Godhead, the Absolute Truth, who has millions of names and unlimited
potencies. He is self-effulgent, unborn and changeless. He is the beginning of
everything, but He has no beginning. Because He has created this cosmic
manifestation by His external energy, the universe appears to be created,
maintained and annihilated by Him. Nonetheless, He remains inactive in His
spiritual energy and is untouched by the activities of the material energy.
PURPORT
r Caitanya Mahprabhu says in His ikaka, nmnm akri bahudh
nija-sarva-akti: the Supreme Personality of Godhead has many names, which
are all nondifferent from the Supreme Person. This is spiritual existence. By
chanting the Hare Ka mah-mantra, consisting of names of the Supreme
Lord, we find that the name has all the potencies of the person. The Lord's
activities are many, and according to His activities He has many names. He
appeared as the son of mother Yaod, and also as the son of mother Devak,
and therefore He is named Devak-nandana and Yaod-nandana. Parsya
aktir vividhaiva ryate: [Cc. Madhya 13.65, purport] the Lord has a multitude
of energies, and therefore He acts in multifarious ways. Yet He has a particular
name. The stras recommend which names we should chant, such as Hare
Ka, Hare Ka, Ka Ka, Hare Hare. It is not that we have to search
for some name or manufacture one. Rather, we must follow the saintly persons
and the stras in chanting His holy name.
Although the material and spiritual energies both belong to the Lord, He is
impossible to understand as long as we are in the material energy. And when
we come to the spiritual energy, He is very easy to know. As stated in
rmad-Bhgavatam (1.7.23): my vyudasya cic-chakty kaivalye sthita
tmani. Although the external energy belongs to the Lord, when one is in the
27
external energy (mama my duratyay [Bg. 7.14]) He is very difficult to
understand. However, when one comes to the spiritual energy, one can
understand Him. Therefore in Bhagavad-gt (18.55) it is said, bhakty mm
abhijnti yvn ya csmi tattvata: one who wants to understand the
Supreme Personality of Godhead in reality must take to the platform of bhakti,
or Ka consciousness. This bhakti consists of various activities (ravaa
krtana vio smaraa pda-sevanam/ arcana vandana dsya sakhyam
tma-nivedanam [SB 7.5.23]), and to understand the Lord one must take to this
path of devotional service. Even though the people of the world have forgotten
God and may say that God is dead, this is not a fact. One can understand God
when one takes to the Ka consciousness movement, and thus one can be
happy.
TEXT 14
~ 9 d 'd H l
9 ' U ll !H ll
athgre aya karm-
hante 'karma-hetave
hamno hi purua
pryo 'nh prapadyate
SYNONYMS
athatherefore; agrein the beginning; ayaall learned is, saintly
persons; karmifruitive activities; hanteexecute; akarmafreedom from
fruitive results; hetavefor the purpose of; hamnaengaging in such
activities; hiindeed; puruaa person; pryaalmost always;
anhmliberation from karma; prapadyateattains.
28
TRANSLATION
Therefore, to enable people to reach the stage of activities that are not tinged
by fruitive results, great saints first engage people in fruitive activities, for
unless one begins by performing activities as recommended in the stras, one
cannot reach the stage of liberation, or activities that produce no reactions.
PURPORT
In Bhagavad-gt (3.9) Lord Ka advises, yajrtht karmao 'nyatra loko
'ya karma-bandhana: "Work done as a sacrifice for Viu has to be
performed, otherwise work binds one to this material world." Generally,
everyone is attracted to hard labor for becoming happy in this material world,
but although various activities are going on all over the world simply for the
sake of happiness, unfortunately only problems are being created from such
fruitive activities. Therefore it is advised that active persons engage in
activities of Ka consciousness, which are called yaja, because then they
will gradually come to the platform of devotional service. Yaja means Lord
Viu, the yaja-purua, the enjoyer of all sacrifices (bhoktra yaja-tapas
sarva-loka-mahevaram [Bg. 5.29]). The Supreme Personality of Godhead is
actually the enjoyer, and therefore if we begin our activities for His
satisfaction, we will gradually lose our taste for material activities.
Sta Gosvm declared to the great assembly of sages at Naimiraya:
ata pumbhir dvija-reh
varrama-vibhgaa
svanuhitasya dharmasya
sasiddhir hari-toaam
"O best among the twice-born, it is concluded that the highest perfection one
can achieve, by discharging his prescribed duties [dharma] according to caste
divisions and order of life, is to please the Lord Hari." (SB 1.2.13) According to
29
Vedic principles, everyone must act according to his classification as
brhmaa, katriya, vaiya, dra, brahmacr, ghastha, vnaprastha or sannys.
Everyone should progress toward perfection by acting in such a way that Ka
will be pleased (sasiddhir hari-toaam). One cannot please Ka by sitting
idly; one must act according to the directions of the spiritual master for the
sake of pleasing the Supreme Personality of Godhead, and then one will
gradually come to the stage of pure devotional service. As confirmed in
rmad-Bhgavatam (1.5.12):
naikarmyam apy acyuta-bhva-varjita
na obhate jnam ala nirajanam
"Knowledge of self-realization, even though freed from all material affinity,
does not look well if devoid of a conception of the infallible [God]." Jns
recommend that one adopt naikarmya by not doing anything but simply
meditating and thinking of Brahman, but this is impossible unless one realizes
Parabrahman, Ka. If there is no Ka consciousness, any kind of activity,
be it philanthropic, political or social, simply causes karma-bandhana, bondage
to material work.
As long as one is entangled in karma-bandhana, one must accept different
types of bodies that spoil the human form of facility. Therefore, in
Bhagavad-gt (6.3) karma-yoga is recommended:
rurukor muner yoga
karma kraam ucyate
yogrhasya tasyaiva
ama kraam ucyate
"For one who is a neophyte in the yoga system, work is said to be the means;
and for one who has already attained to yoga, cessation of all material activities
is said to be the means." Nonetheless:
karmendriyi sayamya
30
ya ste manas smaran
indriyrthn vimhtm
mithycra sa ucyate
"One who restrains the senses and organs of action, but whose mind dwells on
sense objects, certainly deludes himself and is called a pretender." (Bg. 3.6)
One should act for Ka very seriously in order to become fully Ka
conscious and should not sit down to imitate such great personalities as
Haridsa hkura. rla Bhaktisiddhnta Sarasvat hkura condemned such
imitation. Me said:
dua mana! tumi kisera vaiava?
pratihra tare, nirjanera ghare,
tava hari-nma kevala kaitava
"My dear mind, what kind of devotee are you? Simply for cheap adoration, you
sit in a solitary place and pretend to chant the Hare Ka mah-mantra, but
this is all cheating." Recently at Mypur an African devotee wanted to
imitate Haridsa hkura, but after fifteen days he became restless and went
away. Do not suddenly try to imitate Haridsa hkura. Engage yourself in
Ka conscious activities, and gradually you will come to the stage of
liberation (muktir hitvnyath rpa svarpea vyavasthiti [SB 2.10.6]).
TEXT 15
H HFA l
~ HF" ' ll !7 ll
hate bhagavn o
na hi tatra visajjate
tma-lbhena prrtho
nvasdanti ye 'nu tam
31
SYNONYMS
hateengages in activities of creation, maintenance and annihilation;
bhagavnthe Supreme Personality of Godhead, Ka; athe supreme
controller; nanot; hiindeed; tatrain such activities; visajjateHe
becomes entangled; tma-lbhenabecause of His own gain;
pra-arthawho is self-satisfied; nanot; avasdantiare disheartened;
yepersons who; anufollow; tamthe Supreme Personality of Godhead.
TRANSLATION
The Supreme Personality of Godhead is full in opulence by His own gain,
yet He acts as the creator, maintainer and annihilator of this material world. In
spite of acting in that way, He is never entangled. Hence devotees who follow
in His footsteps are also never entangled.
PURPORT
As stated in Bhagavad-gt (3.9), yajrtht karmao 'nyatra loko 'ya
karma-bandhana: "Work done as a sacrifice for Viu has to be performed,
otherwise work binds one to this material world." If we do not act in Ka
consciousness we shall be entangled, like silkworms in cocoons. The Supreme
Personality of Godhead, Ka, appears in order to teach us how to work so
that we will not be entangled in this material world. Our real problem is that
we are entangled in materialistic activities, and because we are conditioned,
our struggle continues through punishment in material existence in one body
after another in different forms of life. As the Lord says in Bhagavad-gt
(15.7):
mamaivo jva-loke
jva-bhta santana
mana ahnndriyi
32
prakti-sthni karati
"The living entities in this conditioned world are My eternal, fragmental parts.
Due to conditioned life, they are struggling very hard with the six senses,
which include the mind." The living entities are actually minute forms who are
part and parcel of the Supreme Lord. The Supreme Lord is full in everything,
and the small particles of the Lord are also originally qualified like Him, but
because of their minute existence, they are infected by material attraction and
thus entangled. We must therefore follow the instructions of the Supreme
Personality of Godhead, and then, like Ka, who is never entangled by His
material activities of creation, maintenance and annihilation, we will have
nothing for which to lament (nvasdanti ye 'nu tam). Ka personally gives
instructions in Bhagavad-gt, and anyone who follows these instructions is
liberated.
Following Ka's instructions is possible when one is a devotee, for Ka
instructs that one should become a devotee. Man-man bhava mad-bhakto
mad-yj m namaskuru: "Always think of Me and become My devotee.
Worship Me and offer your homage unto Me." (Bg. 18.65) Always thinking of
Ka means chanting the Hare Ka mantra, but unless one is an initiated
devotee he cannot do this. As soon as one becomes a devotee, he engages in
Deity worship (mad-yj). A devotee's business is to offer obeisances to the
Lord and the spiritual master constantly. This principle is the recognized way
to come to the platform of bhakti. As soon as one comes to this platform, he
gradually understands the Supreme Personality of Godhead, and simply by
understanding Ka one is liberated from material bondage.
TEXT 16
Sd N'
9 = " l
> H F F~
33
U '' H ll ! ll
tam hamna nirahakta budha
niria pram ananya-coditam
n ikayanta nija-vartma-sasthita
prabhu prapadye 'khila-dharma-bhvanam
SYNONYMS
tamunto the same Supreme Personality of Godhead; hamnamwho is
acting for our benefit; nirahaktamwho is without entanglement or desire
for gain; budhamwho is completely in knowledge; niriamwithout
desires to enjoy the fruits of His activities; pramwho is full and therefore
has no need to fulfill desires; ananyaby others; coditaminduced or
inspired; nnall of human society; ikayantamto teach (the real path of
life); nija-vartmaHis own personal way of life; sasthitamto establish
(without deviation); prabhumunto the Supreme Lord; prapadyeI request
everyone to surrender; akhila-dharma-bhvanamwho is the master of all
religious principles or the occupational duties for a human being.
TRANSLATION
The Supreme Personality of Godhead, Ka, works just like an ordinary
human being, yet He does not desire to enjoy the fruits of work. He is full in
knowledge, free from material desires and diversions, and completely
independent. As the supreme teacher of human society, He teaches His own
way of activities, and thus He inaugurates the real path of religion. I request
everyone to follow Him.
PURPORT
This is the sum and substance of our Ka consciousness movement. We
34
are simply requesting human society to follow in the footsteps of the teacher of
Bhagavad-gt. Follow the instructions of Bhagavad-gt As It Is, and your life
will be successful. That is the summary of the Ka consciousness movement.
The organizer of the Ka consciousness movement is teaching everyone how
to follow Lord Rmacandra, how to follow Lord Ka, and how to follow r
Caitanya Mahprabhu. In this material world, we need a leader for a monarchy
or good government. Lord r Rmacandra, by His practical example, showed
how to live for the benefit of all human society. He fought with demons like
Rvaa, He carried out the orders of His father, and He remained the faithful
husband of mother St. Thus there is no comparison to Lord Rmacandra's
acting as an ideal king. Indeed, people still hanker for rma-rjya, a
government conducted like that of Lord Rmacandra. Similarly, although Lord
Ka is the Supreme Personality of Godhead, He taught His disciple and
devotee Arjuna how to lead a life ending in going back home, back to
Godhead (tyaktv deha punar janma naiti mm eti so 'rjuna [Bg. 4.9]). All
teachingspolitical, economic, social, religious, cultural and
philosophicalare to be found in Bhagavad-gt. One only has to follow them
strictly. The Supreme Personality of Godhead also comes as Lord Caitanya just
to play the part of a pure devotee. Thus the Lord teaches us in different ways
just to make our lives successful, and Svyambhuva Manu requests us to follow
Him.
Svyambhuva Manu is the leader of mankind, and he has given a book
called Manu-sahit to guide human society. Herein he directs us to follow the
Supreme Personality of Godhead in His different incarnations. These
incarnations are described in Vedic literature, and Jayadeva Gosvm has
described ten important incarnations in summary (keava dhta-mna-arra
jaya jagad-a hare, keava dhta-nara-hari-rpa jaya jagad-a hare, keava
dhta-buddha-arra jaya jagad-a hare, etc.). Svyambhuva Manu instructs us
to follow the instructions of God's incarnations, especially Ka's instructions
of Bhagavad-gt As It Is.
Appreciating bhakti-mrga as instructed by r Caitanya Mahprabhu,
35
Srvabhauma Bhacrya thus depicted the activities of r Caitanya
Mahprabhu:
vairgya-vidy-nija-bhakti-yoga-
ikrtham eka purua pura
r-ka-caitanya-arra-dhr
kpmbudhir yas tam aha prapadye
[Cc. Madhya 6.254]
"Let me take shelter of the Supreme Personality of Godhead, r Ka, who
has descended in the form of Lord Caitanya Mahprabhu to teach us real
knowledge, His devotional service, and detachment from whatever does not
foster Ka consciousness. He has descended because He is an ocean of
transcendental mercy. Let me surrender unto His lotus feet."
(Caitanya-candrodaya-naka 6.74) In this age of Kali, people cannot follow
the instructions of the Supreme Personality of Godhead, and therefore the
Lord Himself takes the part of r Ka Caitanya to teach personally how to
become Ka conscious. He asks everyone to follow Him and to become a guru
to deliver the fallen souls of Kali-yuga.
yre dekha, tre kaha 'ka'-upadea
mra jya guru ha tra' ei dea
"Instruct everyone to follow the orders of Lord r Ka as they are given in
Bhagavad-gt and rmad-Bhgavatam. In this way become a spiritual master
and try to liberate everyone in this land." (Cc. Madhya 7.128) The coherent
purpose of Lord Rmacandra, Lord Ka and Lord Caitanya Mahprabhu is to
teach human society how to be happy by following the instructions of the
Supreme Lord.
TEXT 17
36
d 3H=
9" F l
" F ' ' " H ' ll !O ll
r-uka uvca
iti mantropaniada
vyharanta samhitam
dvsur ytudhn
jagdhum abhyadravan kudh
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus;
mantra-upaniadamthe Vedic mantra (uttered by Svyambhuva Manu);
vyharantamtaught or chanted; samhitamconcentrated the mind
(without being agitated by material conditions); dvupon seeing (him);
asurthe demons; ytudhnthe Rkasas; jagdhumdesired to devour;
abhyadravanrunning very fast; kudhto satisfy their appetite.
TRANSLATION
ukadeva Gosvm continued: Svyambhuva Manu was thus in a trance,
chanting the mantras of Vedic instruction known as the Upaniads. Upon
seeing him, the Rkasas and asuras, being very hungry, wanted to devour him.
Therefore they ran after him with great speed.
TEXT 18
F~HF H FH l
H " H HF H8 ll ! ll
37
ts tathvasitn vkya
yaja sarva-gato hari
ymai parivto devair
hatvsat tri-viapam
SYNONYMS
tnthe demons and Rkasas; tathin that way; avasitnwho were
determined to devour Svyambhuva Manu; vkyaupon observing;
yajaLord Viu, known as Yaja; sarva-gatawho is seated in
everyone's heart; harithe Supreme Personality of Godhead; ymaiwith
His sons named the Ymas; parivtasurrounded; devaiby the demigods;
hatvafter killing (the demons); asatruled (taking the post of Indra);
tri-viapamthe heavenly planets.
TRANSLATION
The Supreme Lord, Viu, who sits in everyone's heart, appearing as
Yajapati, observed that the Rkasas and demons were going to devour
Svyambhuva Manu. Thus the Lord, accompanied by His sons named the
Ymas and by all the other demigods, killed the demons and Rkasas. He then
took the post of Indra and began to rule the heavenly kingdom.
PURPORT
The various names of the demigodsLord Brahm, Lord iva, Lord Indra
and so onare not personal names; they are names of different posts. In this
regard, we understand that Lord Viu sometimes becomes Brahm or Indra
when there is no suitable person to occupy these posts.
TEXT 19
38
FH =9 F F 'H l
U F 9 = FF = ll ! ll
svrocio dvityas tu
manur agne suto 'bhavat
dyumat-suea-rocimat
pramukhs tasya ctmaj
SYNONYMS
svrociaSvrocia; dvityathe second; tuindeed; manuManu;
agneof Agni; sutathe son; abhavatbecame; dyumatDyumat;
sueaSuea; rocimatRocimat; pramukhbeginning with them;
tasyaof him (Svrocia); caalso; tma-jsons.
TRANSLATION
The son of Agni named Svrocia became the second Manu. His several sons
were headed by Dyumat, Suea and Rocimat.
PURPORT
manvantara manur dev
manu-putr surevara
ayo 'vatra ca
hare a vidham ucyate
There are many incarnations of the Supreme Personality of Godhead. Manu,
the manu-putr (the sons of Manu), the king of the heavenly planets, and the
seven great sages are all partial incarnations of the Supreme Lord. Manu
himself, his sons Priyavrata and Uttnapda, the demigods created by Daka,
and the is like Marci were all partial incarnations of the Lord during the
39
reign of Svyambhuva Manu. During that time, the incarnation of the Lord as
Yaja took charge of ruling the heavenly planets. The next Manu was
Svrocia. The Manus and the sages and demigods are further described in the
following eleven verses.
TEXT 20
" =FHF" "H> 9" l
3 F" FR 9 N H" ll - ll
tatrendro rocanas tv sd
dev ca tuitdaya
rja-stambhdaya sapta
ayo brahma-vdina
SYNONYMS
tatrain this manvantara; indraIndra; rocanaRocana, the son of
Yaja; tubut; stbecame; devdemigods; caalso;
tuita-dayaTuita and others; rjarja; stambhaStambha;
dayaand others; saptaseven; ayagreat saints; brahma-vdinaall
faithful devotees.
TRANSLATION
During the reign of Svrocia, the post of Indra was assumed by Rocana, the
son of Yaja. Tuita and others became the principal demigods, and rja,
Stambha and others became the seven saints. All of them were faithful devotees
of the Lord.
TEXT 21
40
9 F H "FF 9 l
F " H H H ll -! ll
es tu vedairasas
tuit nma patny abht
tasy jaje tato devo
vibhur ity abhiviruta
SYNONYMS
eof the saintly person; tuindeed; vedairasaVedair;
tuitTuit; nmanamed; patnthe wife; abhtbegat; tasymin her
(womb); jajetook birth; tatathereafter; devathe Lord;
vibhuVibhu; itithus; abhivirutacelebrated as.
TRANSLATION
Vedair was a very celebrated i. From the womb of his wife, whose name
was Tuit, came the avatra named Vibhu.
TEXT 22
8FM ' H l
HH F d N = ll -- ll
ati-sahasri
munayo ye dhta-vrat
anvaikan vrata tasya
kaumra-brahmacria
41
SYNONYMS
atieighty-eight; sahasrithousand; munayagreat saintly persons;
yethose who; dhta-vratfixed in vows; anvaikantook instructions;
vratamvows; tasyafrom him (Vibhu); kaumrawho was unmarried;
brahmacriaand fixed in the brahmacr stage of life.
TRANSLATION
Vibhu remained a brahmacri and never married throughout his life. From
him, eighty-eight thousand other saintly persons took lessons on self-control,
austerity and similar behavior.
TEXT 23
3 H F l
H F & UFF ll - ll
ttya uttamo nma
priyavrata-suto manu
pavana sjayo yaja-
hotrdys tat-sut npa
SYNONYMS
ttyathe third; uttamaUttama; nmanamed; priyavrataof King
Priyavrata; sutathe son; manuhe became the Manu; pavanaPavana;
sjayaSjaya; yajahotra-dyYajahotra and others; tat-sutthe
sons of Uttama; npaO King.
42
TRANSLATION
O King, the third Manu, Uttama, was the son of King Priyavrata. Among
the sons of this Manu were Pavana, Sjaya and Yajahotra.
TEXT 24
HFB FR 9 "" l
F H " " " H " F F ll -H ll
vasiha-tanay sapta
aya pramaddaya
saty vedarut bhadr
dev indras tu satyajit
SYNONYMS
vasiha-tanaythe sons of Vasiha; saptaseven; ayathe sages;
pramada-dayaheaded by Pramada; satythe Satyas;
vedarutVedarutas; bhadrBhadras; devdemigods; indrathe
King of heaven; tubut; satyajitSatyajit.
TRANSLATION
During the reign of the third Manu, Pramada and other sons of Vasiha
became the seven sages. The Satyas, Vedarutas and Bhadras became demigods,
and Satyajit was selected to be Indra, the King of heaven.
TEXT 25
' F F H 9 l
43
FF FH F ll -7 ll
dharmasya snty tu
bhagavn puruottama
satyasena iti khyto
jta satyavratai saha
SYNONYMS
dharmasyaof the demigod in charge of religion; sntymin the womb of
his wife named Snt; tuindeed; bhagavnthe Supreme Personality of
Godhead; purua-uttamathe Supreme Personality of Godhead;
satyasenaSatyasena; itithus; khytacelebrated; jtatook birth;
satyavrataithe Satyavratas; sahawith.
TRANSLATION
In this manvantara, the Supreme Personality of Godhead appeared from the
womb of Snt, who was the wife of Dharma, the demigod in charge of
religion. The Lord was celebrated as Satyasena, and He appeared with other
demigods, known as the Satyavratas.
TEXT 26
F ' H " F F l
" >H' FF ll - ll
so 'nta-vrata-duln
asato yaka-rkasn
bhta-druho bhta-ga
cvadht satyajit-sakha
44
SYNONYMS
saHe (Satyasena); anta-vratawho are fond of speaking lies;
dulnmisbehaved; asatamiscreant; yaka-rkasnYakas and
Rkasas; bhta-druhawho are always against the progress of other living
beings; bhta-ganthe ghostly living entities; caalso; avadhtkilled;
satyajit-sakhawith His friend Satyajit.
TRANSLATION
Satyasena, along with His friend Satyajit, who was the King of heaven,
Indra, killed all the untruthful, impious and misbehaved Yakas, Rkasas and
ghostly living entities, who gave pains to other living beings.
TEXT 27
= ~ 3 = F l
~ d U " F ll -O ll
caturtha uttama-bhrt
manur nmn ca tmasa
pthu khytir nara ketur
ity dy daa tat-sut
SYNONYMS
caturthathe fourth Manu; uttama-bhrtthe brother of Uttama;
manubecame the Manu; nmncelebrated by the name; caalso;
tmasaTmasa; pthuPthu; khytiKhyti; naraNara;
ketuKetu; itithus; dyheaded by; daaten; tat-sutsons of
45
Tmasa Manu.
TRANSLATION
The brother of the third Manu, Uttama, was celebrated by the name
Tmasa, and he became the fourth Manu. Tmasa had ten sons, headed by
Pthu, Khyti, Nara and Ketu.
TEXT 28
Fd H " HM l
' " FR 9FF ' ll - ll
satyak harayo vr
devs triikha vara
jyotirdhmdaya sapta
ayas tmase 'ntare
SYNONYMS
satyakthe Satyakas; harayathe Haris; vrthe Vras; devthe
demigods; triikhaTriikha; varathe King of heaven;
jyotirdhma-dayaheaded by the celebrated Jyotirdhma; saptaseven;
ayasages; tmasethe reign of Tmasa Manu; antarewithin.
TRANSLATION
During the reign of Tmasa Manu, among the demigods were the Satyakas,
Haris and Vras. The heavenly King, Indra, was Triikha. The sages in
saptari-dhma were headed by Jyotirdhma.
46
TEXT 29
" H H ' H' F l
8 d H " H' FH F ll - ll
dev vaidhtayo nma
vidhtes tanay npa
na klena yair ved
vidht svena tejas
SYNONYMS
devthe demigods; vaidhtayathe Vaidhtis; nmaby the name;
vidhteof Vidhti; tanaywho were the sons; npaO King;
nawere lost; klenaby the influence of time; yaiby whom;
vedthe Vedas; vidhtwere protected; svenaby their own;
tejaspower.
TRANSLATION
O King, in the Tmasa manvantara the sons of Vidhti, who were known as
the Vaidhtis, also became demigods. Since in course of time the Vedic
authority was lost, these demigods, by their own powers, protected the Vedic
authority.
PURPORT
In the Tmasa manvantara there were two kinds of demigods, and one of
them was known as the Vaidhtis. The duty of the demigods is to protect the
authority of the Vedas. The word devat refers to one who carries the authority
of the Vedas, whereas Rkasas are those who defy the Vedic authority. If the
authority of the Vedas is lost, the entire universe becomes chaotic. Therefore,
47
it is the duty of the demigods, as well as kings and aides of governments, to give
full protection to the Vedic authority; otherwise human society will be in a
chaotic condition in which there cannot be peace or prosperity.
TEXT 30
H 'F l
" = ll ll
tatrpi jaje bhagavn
hariy harimedhasa
harir ity hto yena
gajendro mocito graht
SYNONYMS
tatrpiin that period; jajeappeared; bhagavnthe Supreme Personality
of Godhead; hariymin the womb of Hari; harimedhasabegotten by
Harimedh; hariHari; itithus; htacalled; yenaby whom;
gaja-indrathe King of the elephants; mocitawas freed; grahtfrom the
mouth of a crocodile.
TRANSLATION
Also in this manvantara, the Supreme Lord, Viu, took birth from the
womb of Hari, the wife of Harimedh, and He was known as Hari. Hari
saved His devotee Gajendra, the King of the elephants, from the mouth of a
crocodile.
TEXT 31
48
H=
N" H l
~ F = ll ! ll
r-rjovca
bdaryaa etat te
rotum icchmahe vayam
harir yath gaja-pati
grha-grastam ammucat
SYNONYMS
r-rj uvcaKing Parkit said; bdaryaeO son of Bdaryaa
(Vysadeva); etatthis; tefrom you; rotum icchmahedesire to hear;
vayamwe; harithe Lord Hari; yaththe manner in which;
gaja-patimthe King of the elephants; grha-grastamwhen attacked by the
crocodile; ammucatdelivered.
TRANSLATION
King Parkit said: My lord, Bdaryai, we wish to hear from you in detail
how the King of the elephants, when attacked by a crocodile, was delivered by
Hari.
TEXT 32
d~F ' FHF l
d H ll - ll
tat-kathsu mahat puya
dhanya svastyayana ubham
49
yatra yatrottamaloko
bhagavn gyate hari
SYNONYMS
tat-kathsuin those narrations; mahatgreat; puyampious;
dhanyamglorious; svastyayanamauspicious; ubhamall good;
yatrawhenever; yatrawherever; uttamalokathe Lord, who is known as
Uttamaloka (He who is described by transcendental literature);
bhagavnthe Supreme Personality of Godhead; gyateis glorified;
harithe Supreme Personality of Godhead.
TRANSLATION
Any literature or narration in which the Supreme Personality of Godhead,
Uttamaloka, is described and glorified is certainly great, pure, glorious,
auspicious and all good.
PURPORT
The Ka consciousness movement is spreading all over the world simply
by describing Ka. We have published many books, including r
Caitanya-caritmta in seventeen volumes, four hundred pages each, as well as
Bhagavad-gt and The Nectar of Devotion. We are also publishing
rmad-Bhgavatam in sixty volumes. Wherever a speaker holds discourses
from these books and an audience hears him, this will create a good and
auspicious situation. Therefore the preaching of Ka consciousness must be
done very carefully by the members of the Ka consciousness movement,
especially the sannyss. This will create an auspicious atmosphere.
TEXT 33
50
F 3H=
H F N"
H8 d~F = " l
3H= H U ~ H
" F"F F H ll ll
r-sta uvca
parkitaiva sa tu bdaryai
pryopaviena kathsu codita
uvca vipr pratinandya prthiva
mud munn sadasi sma vatm
SYNONYMS
r-sta uvcar Sta Gosvm said; parkitby Mahrja Parkit;
evamthus; sahe; tuindeed; bdaryaiukadeva Gosvm;
prya-upavienaParkit Mahrja, who was awaiting impending death;
kathsuby the words; coditabeing encouraged; uvcaspoke; viprO
brhmaas; pratinandyaafter congratulating; prthivamMahrja Parkit;
mudwith great pleasure; munnmof great sages; sadasiin the assembly;
smaindeed; vatmwho desired to hear.
TRANSLATION
r Sta Gosvm said: O brhmaas, when Parkit Mahrja, who was
awaiting impending death, thus requested ukadeva Gosvm to speak,
ukadeva Gosvm, encouraged by the King's words, offered respect to the King
and spoke with great pleasure in the assembly of sages, who desired to hear him.
Thus end the Bhaktivedanta purports of the Eighth Canto, First Chapter, of the
rmad-Bhgavatam, entitled "The Manus, Administrators of the Universe."
51
2. The Elephant Gajendra's Crisis
The Second, Third and Fourth Chapters of this canto describe how the
Lord, during the reign of the fourth Manu, gave protection to the king of the
elephants. As described in this Second Chapter, when the King of the
elephants, along with his female elephants, was enjoying in the water, a
crocodile suddenly attacked him, and the elephant surrendered to the lotus
feet of the Personality of Godhead for protection.
In the midst of the ocean of milk, there is a very high and beautiful
mountain that has an altitude of ten thousand yojanas, or eighty thousand
miles. This mountain is known as Trika. In a valley of Trika there is a nice
garden named tumat, which was constructed by Varua, and in that area
there is a very nice lake. Once the chief of the elephants, along with female
elephants, went to enjoy bathing in that lake, and they disturbed the
inhabitants of the water. Because of this, the chief crocodile in that water, who
was very powerful, immediately attacked the elephant's leg. Thus there ensued
a great fight between the elephant and the crocodile. This fight continued for
one thousand years. Neither the elephant nor the crocodile died, but since
they were in the water, the elephant gradually became weak whereas the
power of the crocodile increased more and more. Thus the crocodile became
more and more encouraged. Then the elephant, being helpless and seeing that
there was no other way for his protection, sought shelter at the lotus feet of
the Supreme Personality of Godhead.
TEXT 1
52
d 3H=
F" H Md < H l
" H ll ! ll
r-uka uvca
sd girivaro rjas
trika iti viruta
krodenvta rmn
yojanyutam ucchrita
SYNONYMS
r-uka uvcar ukadeva Gosvm said; stthere was; girivaraa
very big mountain; rjanO King; tri-kaTrika; itithus;
virutacelebrated; kra-udenaby the ocean of milk; vtasurrounded;
rmnvery beautiful; yojanaa measurement of eight miles; ayutamten
thousand; ucchritavery high.
TRANSLATION
ukadeva Gosvm said: My dear King, there is a very large mountain called
Trika. It is ten thousand yojanas [eighty thousand miles] high. Being
surrounded by the ocean of milk, it is very beautifully situated.
TEXTS 2-3
H HF d l ' l
" =F F ll - ll
> dd FH m' H= l
53
" 9 F ll ll
tvat vistta paryak
tribhi gai payo-nidhim
dia kha rocayann ste
raupyyasa-hiramayai
anyai ca kakubha sarv
ratna-dhtu-vicitritai
nn-druma-lat-gulmair
nirghoair nirjharmbhasm
SYNONYMS
tvatin that way; visttalength and breadth (eighty thousand miles);
paryakall around; tribhiwith three; gaipeaks;
paya-nidhimsituated on an island in the ocean of milk; diaall
directions; khamthe sky; rocayanpleasing; stestanding; raupyamade
of silver; ayasairon; hiramayaiand gold; anyaiwith other peaks;
caalso; kakubhadirections; sarvall; ratnawith jewels; dhtuand
minerals; vicitritaidecorated very nicely; nnwith various;
druma-lattrees and creepers; gulmaiand shrubs; nirghoaiwith the
sounds of; nirjharawaterfalls; ambhasmof water.
TRANSLATION
The length and breadth of the mountain are of the same measurement
[eighty thousand miles]. Its three principal peaks, which are made of iron, silver
and gold, beautify all directions and the sky. The mountain also has other
peaks, which are full of jewels and minerals and are decorated with nice trees,
creepers and shrubs. The sounds of the waterfalls on the mountain create a
pleasing vibration. In this way the mountain stands, increasing the beauty of all
54
directions.
TEXT 4
F =HS F 3 l
d d ll H ll
sa cvanijyamnghri
samantt paya-rmibhi
karoti ymal bhmi
harin-marakatmabhi
SYNONYMS
sathat mountain; caalso; avanijyamna-aghriwhose foot is always
washed; samanttall around; paya-rmibhiby waves of milk;
karotimakes; ymalmdark green; bhmimground; haritgreen;
marakatawith emerald; amabhistones.
TRANSLATION
The ground at the foot of the mountain is always washed by waves of milk
that produce emeralds all around in the eight directions [north, south, east,
west and the directions midway between them].
PURPORT
From rmad-Bhgavatam we understand that there are various oceans.
Somewhere there is an ocean filled with milk, somewhere an ocean of liquor,
an ocean of ghee, an ocean of oil, and an ocean of sweet water. Thus there are
different varieties of oceans within this universe. The modern scientists, who
have only limited experience, cannot defy these statements; they cannot give
55
us full information about any planet, even the planet on which we live. From
this verse, however, we can understand that if the valleys of some mountains
are washed with milk, this produces emeralds. No one has the ability to imitate
the activities of material nature as conducted by the Supreme Personality of
Godhead.
TEXT 5
F='H H U' l
d F > B 8d" ll 7 ll
siddha-craa-gandharvair
vidydhara-mahoragai
kinnarair apsarobhi ca
kradbhir jua-kandara
SYNONYMS
siddhaby the inhabitants of Siddhaloka; craathe inhabitants of
Craaloka; gandharvaithe inhabitants of Gandharvaloka;
vidydharathe inhabitants of Vidydhara-loka; mah-uragaithe
inhabitants of the serpent loka; kinnaraithe Kinnaras; apsarobhithe
Apsars; caand; kradbhiwho were engaged in sporting; juaenjoyed;
kandarathe caves.
TRANSLATION
The inhabitants of the higher planetsthe Siddhas, Craas, Gandharvas,
Vidydharas, serpents, Kinnaras and Apsarsgo to that mountain to sport.
Thus all the caves of the mountain are full of these denizens of the heavenly
planets.
56
PURPORT
As ordinary men may play in the salty ocean, the inhabitants of the higher
planetary systems go to the ocean of milk. They float in the ocean of milk and
also enjoy various sports within the caves of Trika Mountain.
TEXT 6
F lF" "" 9 l
ll ll
yatra sagta-sanndair
nadad-guham amaray
abhigarjanti haraya
lghina para-akay
SYNONYMS
yatrain that mountain (Trika); sagtaof singing; sanndaiwith the
vibrations; nadatresounding; guhamthe caves; amaraybecause of
unbearable anger or envy; abhigarjantiroar; harayathe lions;
lghinabeing very proud of their strength; para-akaybecause of
suspecting another lion.
TRANSLATION
Because of the resounding vibrations of the denizens of heaven singing in the
caves, the lions there, being very proud of their strength, roar with unbearable
envy, thinking that another lion is roaring in that way.
57
PURPORT
In the higher planetary systems, there are not only different types of human
beings, but also animals like lions and elephants. There are trees, and the land
is made of emeralds. Such is the creation of the Supreme Personality of
Godhead. rla Bhaktivinoda hkura has sung in this regard, keava! tuy
jagata vicitra: "My Lord Keava, Your creation is colorful and full of varieties."
Geologists, botanists and other so-called scientists speculate about other
planetary systems, but being unable to estimate the varieties on other planets,
they falsely imagine that all planets but this one are vacant, uninhabited, and
full of dust. Although they cannot even estimate the varieties existing
throughout the universe, they are very proud of their knowledge, and they are
accepted as learned by persons of a similar caliber. As described in
rmad-Bhgavatam (2.3.19), va-vid-varhora-kharai sastuta purua
pau: materialistic leaders are praised by dogs, hogs, camels and asses, and
they themselves are also big animals. One should not be satisfied with the
knowledge imparted by a big animal. Rather, one must take knowledge from a
perfect person like ukadeva Gosvm. Mahjano yena gata sa panth: [Cc.
Madhya 17.186] our duty is to follow the instructions of the mahjanas. There
are twelve mahjanas, and ukadeva Gosvm is one of them.
svayambhr nrada ambhu
kumra kapilo manu
prahldo janako bhmo
balir vaiysakir vayam
(SB 6.3.20)
Vaiysaki is ukadeva Gosvm. Whatever he says we consider to be factual.
That is perfect knowledge.
TEXT 7
58
H FS d " S d l
=" F UddH l ll O ll
nnraya-pau-vrta-
sakula-droy-alakta
citra-druma-surodyna-
kalakaha-vihagama
SYNONYMS
nnwith varieties of; araya-paujungle animals; vrtawith a
multitude; sakulafilled; droiwith valleys; alaktavery beautifully
decorated; citrawith varieties of; drumatrees; sura-udynain gardens
maintained by the demigods; kalakahasweetly chirping;
vihagamabirds.
TRANSLATION
The valleys beneath Trika Mountain are beautifully decorated by many
varieties of jungle animals, and in the trees, which are maintained in gardens by
the demigods, varieties of birds chirp with sweet voices.
TEXT 8
FF " H d l
" HMA "F =H ll ll
sarit-sarobhir acchodai
pulinair mai-vlukai
deva-str-majjanmoda-
59
saurabhmbv-anilair yuta
SYNONYMS
saritwith rivers; sarobhiand lakes; acchodaifilled with crystal-clear
water; pulinaibeaches; maiwith small gems; vlukairesembling
grains of sand; deva-strof the damsels of the demigods; majjanaby bathing
(in that water); modabodily fragrance; saurabhavery fragrant;
ambuwith the water; anilaiand the air; yutaenriched (the atmosphere
of Trika Mountain).
TRANSLATION
Trika Mountain has many lakes and rivers, with beaches covered by small
gems resembling grains of sand. The water is as clear as crystal, and when the
demigod damsels bathe in it, their bodies lend fragrance to the water and the
breeze, thus enriching the atmosphere.
PURPORT
Even in the material world, there are many grades of living entities. The
human beings on earth generally cover themselves with external fragrances to
stop their bad bodily odors, but here we find that because of the bodily
fragrance of the demigod damsels, the rivers, the lakes, the breeze and the
entire atmosphere of Trika Mountain also become fragrant. Since the bodies
of the damsels in the upper planetary systems are so beautiful, we can just
imagine how beautifully formed are the bodies of the Vaikuha damsels or the
damsels in Vndvana, the gops.
TEXTS 9-13
F " H HF l
60
3U B F 9 ll ll
FH'Sd "" l
" > < d=d ll ! ll
= F d l
d d > N d ll !! ll
' d > F l
8 B N H < d d=" ll !- ll
= " d H" F F " l
" N N " ll ! ll
tasya droy bhagavato
varuasya mahtmana
udynam tuman nma
kra sura-yoitm
sarvato 'lakta divyair
nitya-pupa-phala-drumai
mandrai prijtai ca
paloka-campakai
ctai piylai panasair
mrair mrtakair api
kramukair nrikelai ca
kharjrair bjaprakai
madhukai la-tlai ca
tamlair asanrjunai
arioumbara-plakair
vaai kiuka-candanai
picumardai kovidrai
61
saralai sura-drubhi
drkeku-rambh-jambubhir
badary-akbhaymalai
SYNONYMS
tasyaof that mountain (Trika); droymin a valley; bhagavataof the
great personality; varuasyathe demigod Varua; mah-tmanawho is a
great devotee of the Lord; udynama garden; tumattumat; nmaof
the name; krama place of sporting pastimes; sura-yoitmof the damsels
of the demigods; sarvataeverywhere; alaktambeautifully decorated;
divyaipertaining to the demigods; nityaalways; pupaof flowers;
phalaand fruits; drumaiby trees; mandraimandra;
prijtai-prijta; caalso; palapala; aoka-aoka; campakai-campaka;
ctai-cta fruits; piylaipiyla fruits; panasaipanasa fruits;
mraimangoes; mrtakaisour fruits called mrtaka; apialso;
kramukaikramuka fruits; nrikelaicoconut trees; caand;
kharjraidate trees; bjaprakaipomegranates; madhukaimadhuka
fruits; la-tlaipalm fruits; caand; tamlaitamla trees;
asanaasana trees; arjunaiarjuna trees; ariaaria fruits;
uumbarabig udumbara trees; plakaiplaka trees; vaaibanyan trees;
kiukared flowers with no scent; candanaisandalwood trees;
picumardaipicumarda flowers; kovidraikovidra fruits; saralaisarala
trees; sura-drubhisura-dru trees; drkgrapes; ikusugarcane;
rambhbananas; jambubhijambu fruits; badarbadar fruits; akaaka
fruits; abhayaabhaya fruits; malaimalak, a sour fruit.
TRANSLATION
In a valley of Trika Mountain there was a garden called tumat. This
garden belonged to the great devotee Varua and was a sporting place for the
damsels of the demigods. Flowers and fruits grew there in all seasons. Among
62
them were mandras, prijtas, palas, aokas, campakas, ctas, piylas,
panasas, mangoes, mrtakas, kramukas, coconut trees, date trees and
pomegranates. There were madhukas, palm trees, tamlas, asanas, arjunas,
arias, uumbaras, plakas, banyan trees, kiukas and sandalwood trees.
There were also picumardas, kovidras, saralas, sura-drus, grapes, sugarcane,
bananas, jambu, badars, akas, abhayas and malaks.
TEXTS 14-19
NH d~ N H d" l
FF F H Fd ll !H ll
d " d l
9< " 8 d > dFH ll !7 ll
FdBHd = FF l
d d <d 8" d d ll ! ll
FdF= l
d"NH FH& d H ll !O ll
d " d Nd d 9 d < S " l
d =d FH ~ ll ! ll
d > 'Hd" l
> " ll ! ll
bilvai kapitthair jambrair
vto bhalltakdibhi
tasmin sara suvipula
lasat-kcana-pakajam
kumudotpala-kahlra-
atapatra-riyorjitam
63
matta-a-pada-nirghua
akuntai ca kala-svanai
hasa-kraavkra
cakrhvai srasair api
jalakukkua-koyai-
dtyha-kula-kjitam
matsya-kacchapa-sacra-
calat-padma-raja-paya
kadamba-vetasa-nala-
npa-vajulakair vtam
kundai kurubakokai
irai kajegudai
kubjakai svara-ythbhir
nga-punnga-jtibhi
mallik-atapatrai ca
mdhav-jlakdibhi
obhita tra-jai cnyair
nityartubhir ala drumai
SYNONYMS
bilvaibilva trees; kapitthaikapittha trees; jambraijambra trees;
vtasurrounded by; bhalltaka-dibhibhalltaka and other trees;
tasminin that garden; saraa lake; su-vipulamwhich was very large;
lasatshining; kcanagolden; paka-jamfilled with lotus flowers;
kumudaof kumuda flowers; utpalautpala flowers; kahlrakahlra
flowers; atapatraand atapatra flowers; riywith the beauty;
rjitamexcellent; mattaintoxicated; a-padabees;
nirghuamhummed; akuntaiwith the chirping of birds; caand;
kala-svanaiwhose songs were very melodious; hasaswans;
64
kraavakraavas; kramcrowded with; cakrhvaicakrvakas;
srasaicranes; apias well as; jalakukkuawater chickens;
koyaikoyais; dtyha-dtyhas; kulaflocks of; kjitammurmured;
matsyaof the fish; kacchapaand tortoises; sacrabecause of the
movements; calatagitating; padmaof the lotuses; rajaby the pollen;
payathe water (was decorated); kadambakadambas; vetasa-vetasas;
nala-nalas; npa-npas; vajulakai-vajulakas; vtamsurrounded by;
kundaikundas; kurubaka-kurubakas; aokai-aokas; irai-iras;
kaja-kajas; igudai-igudas; kubjakai-kubjakas;
svara-ythbhi-svara-yths; nga-ngas; punnga-punngas; jtibhi-jts;
mallik-malliks; atapatrai-atapatras; caalso; mdhavmdhavs;
jlakdibhi-jlaks; obhitamadorned; trajaigrowing on the banks;
caand; anyaiothers; nitya-tubhiin all seasons; alamabundantly;
drumaiwith trees (bearing flowers and fruits).
TRANSLATION
In that garden there was a very large lake filled with shining golden lotus
flowers and the flowers known as kumuda, kahlra, utpala and atapatra, which
added excellent beauty to the mountain. There were also bilva, kapittha,
jambra and bhalltaka trees. Intoxicated bumblebees drank honey and hummed
with the chirping of the birds, whose songs were very melodious. The lake was
crowded with swans, kraavas, cakrvakas, cranes, and flocks of water
chickens, dtyhas, koyais and other murmuring birds. Because of the
agitating movements of the fish and tortoises, the water was decorated with
pollen that had fallen from the lotus flowers. The lake was surrounded by
kadamba flowers, vetasa flowers, nalas, npas, vajulakas, kundas, kurubakas,
aokas, iras, kajas, igudas, kubjakas, svara-yths, ngas, punngas, jts,
malliks, atapatras, jlaks and mdhav-lats. The banks were also abundantly
adorned with varieties of trees that yielded flowers and fruits in all seasons.
Thus the entire mountain stood gloriously decorated.
65
PURPORT
Judging from the exhaustive description of the lakes and rivers on Trika
Mountain, on earth there is no comparison to their super-excellence. On other
planets, however, there are many such wonders. For instance, we understand
that there are two million different types of trees, and not all of them are
exhibited on earth. rmad-Bhgavatam presents the total knowledge of the
affairs of the universe. It not only describes this universe, but also takes into
account the spiritual world beyond the universe. No one can challenge the
rmad-Bhgavatam's descriptions of the material and spiritual worlds. The
attempts to go from the earth to the moon have failed, but the people of earth
can understand what exists on other planets. There is no need of imagination;
one may take actual knowledge from rmad-Bhgavatam and be satisfied.
TEXT 20
d" 9d
d H ~> l
Fd<d d=dHHH"
H HF ll - ll
tatraikad tad-giri-knanraya
kareubhir vraa-ytha-pa caran
sakaaka kcaka-veu-vetravad
vila-gulma prarujan vanaspatn
SYNONYMS
tatratherein; ekadonce upon a time; tat-giriof that mountain
(Trika); knana-rayawho lives in the forest; kareubhiaccompanied
66
by female elephants; vraa-ytha-pathe leader of the elephants;
caranwhile wandering (toward the lake); sa-kaakama place full of
thorns; kcaka-veu-vetra-vatwith plants and creepers of different names;
vila-gulmammany thickets; prarujanbreaking; vana-patntrees and
plants.
TRANSLATION
The leader of the elephants who lived in the forest of the mountain Trika
once wandered toward the lake with his female elephants. He broke many
plants, creepers, thickets and trees, not caring for their piercing thorns.
TEXT 21
9' "
" F l
> " " H
F d > ll -! ll
yad-gandha-mtrd dharayo gajendr
vyghrdayo vyla-mg sakhag
mahorag cpi bhayd dravanti
sagaura-k sarabh camarya
SYNONYMS
yat-gandha-mtrtsimply by the scent of that elephant; harayalions;
gaja-indrother elephants; vyghra-dayaferocious animals like tigers;
vyla-mgother ferocious animals; sakhagrhinoceroses;
mah-uragbig, big serpents; caalso; apiindeed; bhaytbecause of
fear; dravantirunning away; sawith; gaura-ksome of them white,
67
some of them black; sarabhsarabhas; camaryaalso camars.
TRANSLATION
Simply by catching scent of that elephant, all the other elephants, the tigers
and the other ferocious animals, such as lions, rhinoceroses, great serpents and
black and white sarabhas, fled in fear. The camar deer also fled.
TEXT 22
H d H 9
H dd <> l
" "
> " ll -- ll
vk varh mahiarka-aly
gopuccha-lvka-marka ca
anyatra kudr hari adaya
caranty abht yad-anugrahea
SYNONYMS
vkfoxes; varhboars; mahiabuffalos; kabears;
alyporcupines; gopucchaa type of deer; lvkawolves;
markamonkeys; caand; anyatraelsewhere; kudrsmall animals;
harideer; aa-dayarabbits and others; carantiroaming (in the
forest); abhtwithout fear; yat-anugraheaby the mercy of that
elephant.
TRANSLATION
68
By the mercy of this elephant, animals like the foxes, wolves, buffalos, bears,
boars, gopucchas, porcupines, monkeys, rabbits, the other deer and many other
small animals loitered elsewhere in the forest. They were not afraid of him.
PURPORT
All the animals were practically controlled by this elephant, yet although
they could move without fear, because of respect they did not stand before
him.
TEXTS 23-24
F R d d
H "d" l
d
9 'd " ll - ll
F ' ^9
H" "H l
H FH ~ 9"
F HF~" " ll -H ll
sa gharma-tapta karibhi kareubhir
vto madacyut-karabhair anudruta
giri garim parita prakampayan
nievyamo 'likulair madanai
saro 'nila pakaja-reu-rita
jighran vidrn mada-vihvalekaa
vta sva-ythena trditena tat
sarovarbhysam athgamad drutam
69
SYNONYMS
sahe (the leader of the elephants); gharma-taptaperspiring;
karibhiby other elephants; kareubhias well as female elephants;
vtasurrounded; mada-cyutliquor dripping from his mouth;
karabhaiby small elephants; anudrutawas followed; girimthat
mountain; garimby the weight of the body; paritaall around;
prakampayancausing to tremble; nievyamabeing served; alikulaiby
the bumblebees; mada-aanaiwho drank honey; sarafrom the lake;
anilamthe breeze; pakaja-reu-ritamcarrying the dust from the lotus
flowers; jighransmelling; vidrtfrom a distance; mada-vihvalabeing
intoxicated; kaawhose vision; vtasurrounded; sva-ythenaby his
own associates; trditenawho were afflicted by thirst; tatthat;
sarovara-abhysamto the bank of the lake; athathus; agamatwent;
drutamvery soon.
TRANSLATION
Surrounded by the herd's other elephants, including females, and followed
by the young ones, Gajapati, the leader of the elephants, made Trika
Mountain tremble all around because of the weight of his body. He was
perspiring, liquor dripped from his mouth, and his vision was overwhelmed by
intoxication. He was being served by bumblebees who drank honey, and from a
distance he could smell the dust of the lotus flowers, which was carried from
the lake by the breeze. Thus surrounded by his associates, who were afflicted by
thirst, he soon arrived at the bank of the lake.
TEXT 25
H F N
70
H"^9 l
d d " '
m =l ll -7 ll
vighya tasminn amtmbu nirmala
hemravindotpala-reu-ritam
papau nikma nija-pukaroddhtam
tmnam adbhi snapayan gata-klama
SYNONYMS
vighyaentering; tasmininto the lake; amta-ambuwater as pure as
nectar; nirmalamcrystal clear; hemavery cold; aravinda-utpalafrom the
lilies and lotuses; reuwith the dust; ritamwhich was mixed; papauhe
drank; nikmamuntil fully satisfied; nijaown; pukara-uddhtamdrawing
with his trunk; tmnamhimself; adbhiwith water; snapayanbathing
thoroughly; gata-klamawas relieved of all fatigue.
TRANSLATION
The King of the elephants entered the lake, bathed thoroughly and was
relieved of his fatigue. Then, with the aid of his trunk, he drank the cold, clear,
nectarean water, which was mixed with the dust of lotus flowers and water
lilies, until he was fully satisfied.
TEXT 26
F d " ' dN
F m~ l
d d > " "
71
=8 d d ' ll - ll
sa pukareoddhta-karmbubhir
nipyayan sasnapayan yath gh
gh kareu karabh ca durmado
ncaa kcchra kpao 'ja-myay
SYNONYMS
sahe (the leader of the elephants); pukareawith his trunk; uddhtaby
drawing out; kara-ambubhiand sprinkling the water; nipyayancausing
them to drink; sasnapayanand bathing them; yathas; gha
householder; ghalways kind (to the members of his family); kareuto
his wives, the female elephants; karabhnto the children; caas well as;
durmadawho is too attached to the members of his family; nanot;
caaconsidered; kcchramhardship; kpaabeing without spiritual
knowledge; aja-myaybecause of the influence of the external, illusory
energy of the Supreme Personality of Godhead.
TRANSLATION
Like a human being who lacks spiritual knowledge and is too attached to the
members of his family, the elephant, being illusioned by the external energy of
Ka, had his wives and children bathe and drink the water. Indeed, he raised
water from the lake with his trunk and sprayed it over them. He did not mind
the hard labor involved in this endeavor.
TEXT 27
d> " H= "
N > 9 l
72
" H F
~N F 'N H= ll -O ll
ta tatra kacin npa daiva-codito
grho baly carae rugraht
yadcchayaiva vyasana gato gajo
yath-bala so 'tibalo vicakrame
SYNONYMS
tamhim (Gajendra); tatrathere (in the water); kacitsomeone; npaO
King; daiva-coditainspired by providence; grhacrocodile;
balynvery powerful; caraehis foot; ruangrily; agrahtcaptured;
yadcchayoccurring due to providence; evamsuch; vyasanama
dangerous position; gatahaving obtained; gajathe elephant;
yath-balamaccording to his strength; sahe; ati-balawith great
endeavor; vicakrametried to get out.
TRANSLATION
By the arrangement of providence, O King, a strong crocodile was angry at
the elephant and attacked the elephant's leg in the water. The elephant was
certainly strong, and he tried his best to get free from this danger sent by
providence.
TEXT 28
~ ~ d H
Hd F NF l
H= "' '
73
F =d ll - ll
tathtura ytha-pati kareavo
vikyama taras balyas
vicukruur dna-dhiyo 'pare gaj
pri-grahs trayitu na cakan
SYNONYMS
taththen; turamthat grave condition; ytha-patimthe leader of the
elephants; kareavahis wives; vikyamambeing attacked; tarasby
the strength; balyasby the strength (of the crocodile); vicukruubegan
to cry; dna-dhiyawho were less intelligent; aparethe other;
gajelephants; pri-grahgrasping him from behind; trayitumto
free; nanot; caalso; aakanwere able.
TRANSLATION
Thereafter, seeing Gajendra in that grave condition, his wives felt very, very
sorry and began to cry. The other elephants wanted to help Gajendra, but
because of the crocodile's great strength, they could not rescue him by grasping
him from behind.
TEXT 29
' H "
H d9 N ~ l
F FM
F > F ll - ll
niyudhyator evam ibhendra-nakrayor
74
vikarator antarato bahir mitha
sam sahasra vyagaman mah-pate
saprayo citram amasatmar
SYNONYMS
niyudhyatofighting; evamin this way; ibha-indraof the elephant;
nakrayoand the crocodile; vikaratopulling; antaratain the water;
bahioutside the water; mithaone another; samyears;
sahasramone thousand; vyagamanpassed; mah-pateO King;
sa-prayoboth alive; citramwonderful; amasataconsidered;
amarthe demigods.
TRANSLATION
O King, the elephant and the crocodile fought in this way, pulling one
another in and out of the water, for one thousand years. Upon seeing the fight,
the demigods were very surprised.
TEXT 30
" F N F
d " " l
Hd F 'HF"
H ' Fd dF ll ll
tato gajendrasya mano-balaujas
klena drghea mahn abhd vyaya
vikyamasya jale 'vasdato
viparyayo 'bht sakala jalaukasa
75
SYNONYMS
tatathereafter; gaja-indrasyaof the King of the elephants; manaof the
strength of enthusiasm; balathe physical strength; ojasmand the strength
of the senses; klenabecause of years of fighting; drgheaprolonged;
mahngreat; abhtbecame; vyayathe expenditure;
vikyamasyawho was being pulled (by the crocodile); jaleinto the water
(a foreign place); avasdatareduced (mental, physical and sensory
strength); viparyayathe opposite; abhtbecame; sakalamall of them;
jala-okasathe crocodile, whose home is the water.
TRANSLATION
Thereafter, because of being pulled into the water and fighting for many long
years, the elephant became diminished in his mental, physical and sensual
strength. The crocodile, on the contrary, being an animal of the water,
increased in enthusiasm, physical strength and sensual power.
PURPORT
In the fighting between the elephant and the crocodile, the difference was
that although the elephant was extremely powerful, he was in a foreign place,
in the water. During one thousand years of fighting, he could not get any food,
and under the circumstances his bodily strength diminished, and because his
bodily strength diminished, his mind also became weak and his senses less
powerful. The crocodile, however, being an animal of the water, had no
difficulties. He was getting food and was therefore getting mental strength and
sensual encouragement. Thus while the elephant became reduced in strength,
the crocodile became more and more powerful. Now, from this we may take
the lesson that in our fight with my we should not be in a position in which
our strength, enthusiasm and senses will be unable to fight vigorously. Our
76
Ka consciousness movement has actually declared war against the illusory
energy, in which all the living entities are rotting in a false understanding of
civilization. The soldiers in this Ka consciousness movement must always
possess physical strength, enthusiasm and sensual power. To keep themselves
fit, they must therefore place themselves in a normal condition of life. What
constitutes a normal condition will not be the same for everyone, and
therefore there are divisions of varrama-brhmaa, katriya, vaiya, dra,
brahmacarya, ghastha, vnaprastha and sannysa. Especially in this age,
Kali-yuga, it is advised that no one take sannysa.
avamedha gavlambha
sannysa pala-paitkam
devarea sutotpatti
kalau paca vivarjayet
[Cc. di 17.164]
(Brahma-vaivarta Pura)
From this we can understand that in this age the sannysa-rama is forbidden
because people are not strong. r Caitanya Mahprabhu showed us an
example in taking sannysa at the age of twenty-four years, but even
Srvabhauma Bhacrya advised r Caitanya Mahprabhu to be extremely
careful because He had taken sannysa at an early age. For preaching we give
young boys sannysa, but actually it is being experienced that they are not fit
for sannysa. There is no harm, however, if one thinks that he is unfit for
sannysa; if he is very much agitated sexually, he should go to the rama
where sex is allowed, namely the ghastha-rama. That one has been found to
be very weak in one place does not mean that he should stop fighting the
crocodile of my. One should take shelter of the lotus feet of Ka, as we
shall see Gajendra do, and at the same time one can be a ghastha if he is
satisfied with sexual indulgence. There is no need to give up the fight. r
Caitanya Mahprabhu therefore recommended, sthne sthit ruti-gat
tanu-vn-manobhi. One may stay in whichever rama is suitable for him; it is
77
not essential that one take sannysa. If one is sexually agitated, he can enter
the ghastha-rama. But one must continue fighting. For one who is not in a
transcendental position, to take sannysa artificially is not a very great credit.
If sannysa is not suitable, one may enter the ghastha-rama and fight my
with great strength. But one should not give up the fighting and go away.
TEXT 31
~ " F " F<
F " HH " l
H =
"'H N ~U ll ! ll
ittha gajendra sa yadpa sakaa
prasya deh vivao yadcchay
aprayann tma-vimokae cira
dadhyv im buddhim athbhyapadyata
SYNONYMS
itthamin this way; gaja-indrathe King of the elephants; sahe;
yadwhen; paobtained; sakaamsuch a dangerous position;
prasyaof life; dehwho is embodied; vivaacircumstantially helpless;
yadcchayby the will of providence; aprayanbeing unable;
tma-vimokaeto save himself; ciramfor a long time; dadhyaubegan to
think seriously; immthis; buddhimdecision; athathereupon;
abhyapadyatareached.
TRANSLATION
When the King of the elephants saw that he was under the clutches of the
78
crocodile by the will of providence and, being embodied and circumstantially
helpless, could not save himself from danger, he was extremely afraid of being
killed. He consequently thought for a long time and finally reached the
following decision.
PURPORT
Everyone in the material world is engaged in a struggle for existence.
Everyone tries to save himself from danger, but when one is unable to save
himself, if he is pious, he then takes shelter of the lotus feet of the Supreme
Personality of Godhead. This is confirmed in Bhagavad-gt (7.16):
catur-vidh bhajante m
jan suktino 'rjuna
rto jijsur arthrth
jn ca bharatarabha
Four kinds of pious mennamely, one who is in danger, one who is in need of
money, one who is searching for knowledge and one who is inquisitivebegin
to take shelter of the Supreme Personality of Godhead in order to be saved or
to advance. The King of the elephants, in his condition of danger, decided to
seek shelter of the lotus feet of the Lord. After considerable thought, he
intelligently arrived at this correct decision. Such a decision is not reached by
a sinful man. Therefore in Bhagavad-gt it is said that those who are pious
(sukt) can decide that in a dangerous or awkward condition one should seek
shelter of the lotus feet of Ka.
TEXT 32

d d H = l
79
H' H
' = ll - ll
na mm ime jtaya tura gaj
kuta kariya prabhavanti mocitum
grhea pena vidhtur vto
'py aha ca ta ymi para paryaam
SYNONYMS
nanot; mmme; imeall these; jtayafriends and relatives (the other
elephants); turamin my distress; gajthe elephant; kutahow;
kariyamy wives; prabhavantiare able; mocitumto deliver (from this
dangerous position); grheaby the crocodile; penaby the network of
ropes; vidhtuof providence; vtacaptured; apialthough (I am in
such a position); ahamI; caalso; tamthat (Supreme Personality of
Godhead); ymitake shelter of; paramwho is transcendental;
paryaamand who is the shelter of even the exalted demigods like Brahm
and iva.
TRANSLATION
The other elephants, who are my friends and relatives, could not rescue me
from this danger. What then to speak of my wives? They cannot do anything. It
is by the will of providence that I have been attacked by this crocodile, and
therefore I shall seek shelter of the Supreme Personality of Godhead, who is
always the shelter of everyone, even of great personalities.
PURPORT
This material world is described as pada pada yad vipadm [SB 10.14.58],
which means that at every step there is danger. A fool wrongly thinks that he
80
is happy in this material world, but in fact he is not, for one who thinks that
way is only illusioned. At every step, at every moment, there is danger. In
modern civilization one thinks that if he has a nice home and a nice car his life
is perfect. In the Western countries, especially in America, it is very nice to
possess a good car, but as soon as one is on the road, there is danger because at
any moment an accident may take place and one will be killed. The record
actually shows that so many people die in such accidents. Therefore if we
actually think that this material world is a very happy place, this is our
ignorance. Real knowledge is that this material world is full of danger. We may
struggle for existence as far as our intelligence allows and may try to take care
of ourselves, but unless the Supreme Personality of Godhead, Ka, ultimately
saves us from danger, our attempts will be useless. Therefore Prahlda
Mahrja says:
blasya neha araa pitarau nsiha
nrtasya cgadam udanvati majjato nau
taptasya tat-pratividhir ya ihjaseas
tvad vibho tanu-bht tvad-upekitnm
(SB 7.9.19)
We may invent so many ways to be happy or to counteract the dangers of this
material world, but unless our attempts are sanctioned by the Supreme
Personality of Godhead, they will never make us happy. Those who try to be
happy without taking shelter of the Supreme Personality of Godhead are
mhas, rascals. Na m duktino mh prapadyante nardham [Bg. 7.15].
Those who are the lowest of men refuse to take to Ka consciousness because
they think that they will be able to protect themselves without Ka's care.
This is their mistake. The decision of the King of the elephants, Gajendra, was
correct. In such a dangerous position, he sought shelter of the Supreme
Personality of Godhead.
81
TEXT 33
d> N 'd
=BH "'H l

'H ll ll
ya kacaneo balino 'ntakoragt
pracaa-vegd abhidhvato bham
bhta prapanna paripti yad-bhayn
mtyu pradhvaty araa tam mahi
SYNONYMS
yaHe who (the Supreme Personality of Godhead); kacanasomeone;
athe supreme controller; balinavery powerful; antaka-uragtfrom
the great serpent of time, which brings death; pracaa-vegtwhose force is
fearful; abhidhvatawho is chasing; bhamendlessly (every hour and
every minute); bhtamone who is afraid of death; prapannamwho is
surrendered (to the Supreme Personality of Godhead); pariptiHe protects;
yat-bhaytfrom fear of the Lord; mtyudeath itself; pradhvatiruns
away; araamthe actual shelter of everyone; tamunto Him; mahiI
surrender or take shelter.
TRANSLATION
The Supreme Personality of Godhead is certainly not known to everyone,
but He is very powerful and influential. Therefore, although the serpent of
eternal time, which is fearful in force, endlessly chases everyone, ready to
swallow him, if one who fears this serpent seeks shelter of the Lord, the Lord
gives him protection, for even death runs away in fear of the Lord. I therefore
82
surrender unto Him, the great and powerful supreme authority who is the
actual shelter of everyone.
PURPORT
One who is intelligent understands that there is a great and supreme
authority above everything. That great authority appears in different
incarnations to save the innocent from disturbances. As confirmed in
Bhagavad-gt, paritrya sdhn vinya ca duktm: [Bg. 4.8] the Lord
appears in His various incarnations for two purposesto annihilate the
dukt, the sinful, and to protect His devotees. The King of the elephants
decided to surrender unto Him. This is intelligent. One must know that great
Supreme Personality of Godhead and surrender unto Him. The Lord comes
personally to instruct us how to be happy, and only fools and rascals do not see
by intelligence this supreme authority, the Supreme Person. In the
ruti-mantra it is said:
bhsmd vta pavate
bhodeti srya
bhsmd agni candra ca
mtyur dhvati pacama
(Taittirya Upaniad 2.8)
It is out of fear of the Supreme Personality of Godhead that the wind is
blowing, that the sun is distributing heat and light, and that death is chasing
everyone. Thus there is a supreme controller, as confirmed in Bhagavad-gt
(9.10): maydhyakea prakti syate sacarcaram. This material
manifestation is working so well because of the supreme controller. Any
intelligent person, therefore, can understand that there is a supreme
controller. Furthermore, the supreme controller Himself appears as Lord
Ka, as Lord Caitanya Mahprabhu and as Lord Rmacandra to give us
instructions and to show us by example how to surrender unto the Supreme
83
Personality of Godhead. Yet those who are dukt, the lowest of men, do not
surrender (na m duktino mh prapadyante nardham [Bg. 7.15]).
In Bhagavad-gt the Lord clearly says, mtyu sarva-hara cham: [Bg. 10.34]
"I am all-devouring death." Thus mtyu, or death, is the representative who
takes everything away from the living entity who has accepted a material body.
No one can say, "I do not fear death." This is a false proposition. Everyone fears
death. However, one who seeks shelter of the Supreme Personality of Godhead
can be saved from death. One may argue, "Does the devotee not die?" The
answer is that a devotee certainly must give up his body, for the body is
material. The difference is, however, that for one who surrenders to Ka
fully and who is protected by Ka, the present body is his last; he will not
again receive a material body to be subjected to death. This is assured in
Bhagavad-gt (4.9). Tyaktv deha punar janma naiti mm eti so'rjuna: a
devotee, after giving up his body, does not accept a material body, but returns
home, back to Godhead. We are always in danger because at any moment
death can take place. It is not that only Gajendra, the King of the elephants,
was afraid of death. Everyone should fear death because everyone is caught by
the crocodile of eternal time and may die at any moment. The best course,
therefore, is to seek shelter of Ka, the Supreme Personality of Godhead, and
be saved from the struggle for existence in this material world, in which one
repeatedly takes birth and dies. To reach this understanding is the ultimate
goal of life.
Thus end the Bhaktivedanta purports of the Eighth Canto, Second Chapter, of the
rmad-Bhgavatam, entitled "The Elephant Gajendra's Crisis."
3. Gajendra's Prayers of Surrender
84
In this chapter, the prayers by Gajendra, the King of the elephants, are
described. It appears that the King of the elephants was formerly a human
being known as Indradyumna and that he learned a prayer to the Supreme
Lord. Fortunately he remembered that prayer and began to chant it to himself.
First he offered his respectful obeisances to the Supreme Personality of
Godhead, and because of his awkward position in having been attacked by the
crocodile, he expressed his inability to recite prayers nicely. Nonetheless, he
tried to chant the mantra and expressed himself in appropriate words as
follows.
"The Supreme Personality of Godhead is the cause of all causes, the original
person from whom everything has emanated. He is the root cause of this
cosmic manifestation, and the entire cosmos rests in Him, yet He is
transcendental, for He does everything in relation to the material world
through His external energy. He is eternally situated in the spiritual world-in
Vaikuha or Goloka Vndvana-where He engages in His eternal pastimes.
The material world is a product of His external energy, or material nature,
which works under His direction. It is thus that creation, maintenance and
annihilation take place. The Lord exists at all times. This is extremely difficult
for a nondevotee to understand. Although the transcendental Supreme
Personality of Godhead is perceivable by everyone, only the pure devotees
perceive His presence and activities. The Supreme Personality of Godhead is
completely free from material birth, death, old age and disease. Indeed, if
anyone in this material world takes shelter of Him, he also becomes situated in
that transcendental position. For the satisfaction of the devotee (paritrya
sdhnm [Bg. 4.8]), the Lord appears and exhibits His activities. His
appearance, disappearance and other pastimes are not at all material. One who
knows this secret can enter the kingdom of God. In the Lord, all opposing
elements are adjusted. The Lord is situated in everyone's heart. He is the
controller of everything, He is the witness of all activities, and He is the
original source of all living entities. Indeed, all living entities are parts of Him,
85
for He is the origin of Mah-Viu, who is the source of the living entities
within this material world. The Lord can observe the activities of our senses,
which can work and achieve material results because of His mercy. Although
He is the original source of everything, He is untouched by any of His
by-products. In this way He is like a gold mine, which is the source of gold in
ornaments and yet is different from the ornaments themselves. The Lord is
worshiped by the method prescribed in the Pacartras. He is the source of our
knowledge, and He can give us liberation. Therefore it is our duty to
understand Him according to the instructions of devotees, in particular the
spiritual master. Although for us the mode of goodness is covered, by following
the instructions of saintly persons and the spiritual master we can be freed
from material clutches.
"The self-effulgent material form of the Supreme Personality of Godhead is
adored by nondevotees, His impersonal form is adored by those advanced in
spiritual knowledge, and His feature as the localized Supersoul is appreciated
by yogs. But His original form as a person is understood only by devotees. That
Supreme Personality of Godhead is competent to dissipate the darkness of the
conditioned soul through His instructions in Bhagavad-gt. He is the ocean of
transcendental qualities and can be understood only by liberated persons freed
from the bodily concept of life. By His causeless mercy, the Lord can rescue the
conditioned soul from the material clutches and enable him to return home,
back to Godhead, to become His personal associate. Nonetheless, a pure
devotee does not aspire to go back to Godhead; he is simply satisfied with
executing his service in this material world. A pure devotee does not ask
anything from the Supreme Personality of Godhead. His only prayer is to be
freed from the material conception of life and to be engaged in the Lord's
transcendental loving service."
In this way the King of the elephants, Gajendra, offered prayers directly to
the Supreme Personality of Godhead, without mistaking Him for one of the
demigods. None of the demigods came to see him, not even Brahm or iva.
Rather, the Supreme Personality of Godhead, Nryaa, seated on Garua,
86
personally appeared before him. Gajendra, by lifting his trunk, offered
obeisances to the Lord, and the Lord immediately pulled him from the water
along with the crocodile who had captured his leg. Then the Lord killed the
crocodile and thus rescued Gajendra.
TEXT 1
N"H=
H HF N H F' " l
ll ! ll
r-bdaryair uvca
eva vyavasito buddhy
samdhya mano hdi
jajpa parama jpya
prg-janmany anuikitam
SYNONYMS
r-bdaryai uvcar ukadeva Gosvm said; evamthus;
vyavasitafixed; buddhyby intelligence; samdhyafor concentration;
manathe mind; hdiin consciousness or in the heart; jajpahe chanted;
paramama supreme; jpyammantra he had learned from great devotees;
prk-janmaniin his previous birth; anuikitampracticed.
TRANSLATION
r ukadeva Gosvm continued: Thereafter, the King of the elephants,
Gajendra, fixed his mind in his heart with perfect intelligence and chanted a
mantra which he had learned in his previous birth as Indradyumna and which
he remembered by the grace of Ka.
87
PURPORT
Such remembrance is described in Bhagavad-gt (6.43-44):
tatra ta buddhi-sayoga
labhate paurva-dehikam
yatate ca tato bhya
sasiddhau kuru-nandana
prvbhysena tenaiva
hriyate hy avao 'pi sa
In these verses it is assured that even if a person engaged in devotional service
falls down, he is not degraded, but is placed in a position in which he will in
due course of time remember the Supreme Personality of Godhead. As
explained later, Gajendra was formerly King Indradyumna, and somehow or
other in his next life he became King of the elephants. Now Gajendra was in
danger, and although he was in a body other than that of a human being, he
remembered the stotra he had chanted in his previous life. Yatate ca tato
bhya sasiddhau kuru-nandana. To enable one to achieve perfection, Ka
gives one the chance to remember Him again. This is proved here, for although
the King of the elephants, Gajendra, was put in danger, this was a chance for
him to remember his previous devotional activities so that he could
immediately be rescued by the Supreme Personality of Godhead.
It is imperative, therefore, that all devotees in Ka consciousness practice
chanting some mantra. Certainly one should chant the Hare Ka mantra,
which is the mah-mantra, or great mantra, and also one should practice
chanting cintmai-prakara-sadmasu or the Nsiha strotra (ito nsiha
parato nsiho yato yato ymi tato nsiha). Every devotee should practice in
order to chant some mantra perfectly so that even though he may be imperfect
in spiritual consciousness in this life, in his next life he will not forget Ka
88
consciousness, even if he becomes an animal. Of course, a devotee should try
to perfect his Ka consciousness in this life, for simply by understanding
Ka and His instructions, after giving up this body one can return home,
back to Godhead. Even if there is some falldown, practice of Ka
consciousness never goes in vain. For example, Ajmila, in his boyhood,
practiced chanting the name of Nryaa under the direction of his father,
but later, in his youth, he fell down and became a drunkard, woman-hunter,
rogue and thief. Nonetheless, because of chanting the name of Nryaa for
the purpose of calling his son, whom he had named Nryaa, he became
advanced, even though he was involved in sinful activities. Therefore, we
should not forget the chanting of the Hare Ka mantra under any
circumstances. It will help us in the greatest danger, as we find in the life of
Gajendra.
TEXT 2
" 3H=
H F "d l
9"N ' ll - ll
r-gajendra uvca
o namo bhagavate tasmai
yata etac cid-tmakam
puruydi-bjya
pareybhidhmahi
SYNONYMS
r-gajendra uvcaGajendra, the King of elephants, said; oO my Lord;
namaI offer my respectful obeisances unto You; bhagavateunto the
Supreme Personality of Godhead; tasmaiunto Him; yatafrom whom;
89
etatthis body and the material manifestation; cit-tmakamis moving due
to consciousness (the spirit soul); puruyaunto the Supreme Person;
di-bjyawho is the origin or root cause of everything; para-yawho is
supreme, transcendental and worshipable for such exalted persons as Brahm
and iva; abhidhmahilet me meditate upon Him.
TRANSLATION
The King of the elephants, Gajendra, said: I offer my respectful obeisances
unto the Supreme Person, Vsudeva [o namo bhagavate vsudevya]. Because
of Him this material body acts due to the presence of spirit, and He is therefore
the root cause of everyone. He is worshipable for such exalted persons as
Brahm and iva, and He has entered the heart of every living being. Let me
meditate upon Him.
PURPORT
In this verse the words etac cid-tmakam are very important. The material
body certainly consists only of material elements, but when one awakens to
Ka conscious understanding, the body is no longer material but spiritual.
The material body is meant for sense enjoyment, whereas the spiritual body
engages in the transcendental loving service of the Lord. Therefore, a devotee
who engages in the service of the Supreme Lord and who constantly thinks of
Him should never be considered to have a material body. It is therefore
enjoined, guruu nara-mati: one should stop thinking of the spiritual master
as an ordinary human being with a material body. Arcye viau il-dh:
everyone knows that the Deity in the temple is made of stone, but to think
that the Deity is merely stone is an offense. Similarly, to think that the body of
the spiritual master consists of material ingredients is offensive. Atheists think
that devotees foolishly worship a stone statue as God and an ordinary man as
the guru. The fact is, however, that by the grace of Ka's omnipotence, the
so-called stone statue of the Deity is directly the Supreme Personality of
90
Godhead, and the body of the spiritual master is directly spiritual. A pure
devotee who is engaged in unalloyed devotional service should be understood
to be situated on the transcendental platform (sa gun samattyaitn
brahma-bhyya kalpate [Bg. 14.26]). Let us therefore offer our obeisances unto
the Supreme Personality of Godhead, by whose mercy so-called material things
also become spiritual when they are engaged in spiritual activity.
Okra (praava) is the symbolic sound representation of the Supreme
Personality of Godhead. O tat sad iti nirdeo brahmaas tri-vidha smta: the
three words o tat sat immediately invoke the Supreme Person. Therefore
Ka says that He is okra in all the Vedic mantras (praava sarva-vedeu).
The Vedic mantras are pronounced beginning with okra to indicate
immediately the Supreme Personality of Godhead. rmad-Bhgavatam, for
example, begins with the words o namo bhagavate vsudevya. There is no
difference between the Supreme Personality of Godhead, Vsudeva, and
okra (praava). We should be careful to understand that okra does not
indicate anything nirkra, or formless. Indeed, this verse immediately says,
o namo bhagavate. Bhagavn is a person. Thus okra is the representation
of the Supreme Person. Okra is not meant to be impersonal, as the
Myvd philosophers consider it to be. This is distinctly expressed here by
the word puruya. The supreme truth addressed by okra is purua, the
Supreme Person; He is not impersonal. Unless He is a person, how can He
control the great, stalwart controllers of this universe? Lord Viu, Lord
Brahm and Lord iva are the supreme controllers of this universe, but Lord
Viu is offered obeisances even by Lord iva and Lord Brahm. Therefore
this verse uses the word pareya, which indicates that the Supreme
Personality of Godhead is worshiped by exalted demigods. Pareya means
paramevara. Lord Brahm and Lord iva are varas, great controllers, but
Lord Viu is paramevara, the supreme controller.
TEXT 3
91
F" > " " " FH l
'F F F U FH H ll ll
yasminn ida yata ceda
yeneda ya ida svayam
yo 'smt parasmc ca paras
ta prapadye svayambhuvam
SYNONYMS
yasminthe basic platform on which; idamthe universe rests; yatathe
ingredients from which; caand; idamthe cosmic manifestation is
produced; yenaby whom; idamthis cosmic manifestation is created and
maintained; yaHe who; idamthis material world; svayamis Himself;
yaHe who; asmtfrom the effect (this material world); parasmtfrom
the cause; caand; paratranscendental or different; tamunto Him;
prapadyeI surrender; svayambhuvamunto the supreme self-sufficient.
TRANSLATION
The Supreme Godhead is the supreme platform on which everything rests,
the ingredient by which everything has been produced, and the person who has
created and is the only cause of this cosmic manifestation. Nonetheless, He is
different from the cause and the result. I surrender unto Him, the Supreme
Personality of Godhead, who is self-sufficient in everything.
PURPORT
In Bhagavad-gt (9.4) the Lord says, may tatam ida sarva jagad
avyakta-mrtin: "I am the Supreme Personality of Godhead, but everything
rests upon My energy, just as an earthen pot rests on the earth." The place
where an earthen pot rests is also earth. Then again, the earthen pot is
92
manufactured by a potter, whose body is a product of earth. The potter's wheel
with which the pot is made is an expansion of earth, and the ingredients from
which the pot are made are also earth. As confirmed in the ruti-mantra, yato
v imni bhtni jyante. yena jtni jvanti yat prayanty abhisavianti. The
original cause of everything is the Supreme Personality of Godhead, and after
being annihilated, everything enters into Him (prakti ynti mmikm).
Thus the Supreme Lord, the Personality of GodheadLord Rmacandra or
Lord Kais the original cause of everything.
vara parama ka
andir dir govinda
sarva-kraa-kraam
"Ka, who is known as Govinda, is the supreme controller. He has an eternal,
the prime cause of all causes." (Bs. 5.1) The Lord is the cause for everything,
but there is no cause for Him. Sarva khalv ida brahma. Mat-sthni
sarva-bhtni na cha tev avasthita [Bg. 9.4]. Although He is everything,
His personality is different from the cosmic manifestation.
TEXT 4
FH"
H=" H H = l
H" d F "
F 'H ll H ll
ya svtmanda nija-myayrpita
kvacid vibhta kva ca tat tirohitam
aviddha-dk sky ubhaya tad kate
93
sa tma-mlo 'vatu m part-para
SYNONYMS
yathe Supreme Personality of Godhead who; sva-tmaniin Him;
idamthis cosmic manifestation; nija-myayby His own potency;
arpitaminvested; kvacitsometimes, at the beginning of a kalpa;
vibhtamit is manifested; kva casometimes, during dissolution; tatthat
(manifestation); tirohitamnot visible; aviddha-dkHe sees everything (in
all these circumstances); skthe witness; ubhayamboth (manifestation
and annihilation); tat katesees everything, without loss of sight; sathat
Supreme Personality of Godhead; tma-mlaself-sufficient, having no
other cause; avatuplease give protection; mmunto me; part-paraHe
is transcendental to transcendental, or above all transcendence.
TRANSLATION
The Supreme Personality of Godhead, by expanding His own energy, keeps
this cosmic manifestation visible and again sometimes renders it invisible. He is
both the supreme cause and the supreme result, the observer and the witness, in
all circumstances. Thus He is transcendental to everything. May that Supreme
Personality of Godhead give me protection.
PURPORT
The Supreme Personality of Godhead has multipotencies (parsya aktir
vividhaiva ryate [Cc. Madhya 13.65, purport]). Therefore, as soon as He likes,
He uses one of His potencies, and by that expansion He creates this cosmic
manifestation. Again, when the cosmic manifestation is annihilated, it rests in
Him. Nonetheless, He is infallibly the supreme observer. Under any
circumstances, the Supreme Lord is changeless. He is simply a witness and is
aloof from all creation and annihilation.
94
TEXT 5
d H 9 d m
d9 9 = FH9 l
F"F"
FF 'H H ll 7 ll
klena pacatvam iteu ktsnao
lokeu pleu ca sarva-hetuu
tamas tadsd gahana gabhra
yas tasya pre 'bhivirjate vibhu
SYNONYMS
klenain due course of time (after millions and millions of years);
pacatvamwhen everything illusory is annihilated; iteuall
transformations; ktsnaawith everything within this cosmic manifestation;
lokeuall the planets, or everything that exists; pleumaintainers like
Lord Brahm; caalso; sarva-hetuuall causative existences; tamagreat
darkness; tadthen; stwas; gahanamvery dense; gabhramvery deep;
yathe Supreme Personality of Godhead who; tasyathis dark situation;
preover and above; abhivirjateexists or shines; vibhuthe Supreme.
TRANSLATION
In due course of time, when all the causative and effective manifestations of
the universe, including the planets and their directors and maintainers, are
annihilated, there is a situation of dense darkness. Above this darkness,
however, is the Supreme Personality of Godhead. I take shelter of His lotus
feet.
95
PURPORT
From the Vedic mantras we understand that the Supreme Personality of
Godhead is above everything. He is supreme, above all the demigods, including
Lord Brahm and Lord iva. He is the supreme controller. When everything
disappears by the influence of His energy, the cosmic situation is one of dense
darkness. The Supreme Lord, however, is the sunshine, as confirmed in the
Vedic mantras: ditya-vara tamasa parastt. In our daily experience, when
we on earth are in the darkness of night, the sun is always luminous
somewhere in the sky. Similarly, the Supreme Personality of Godhead, the
supreme sun, always remains luminous, even when the entire cosmic
manifestation is annihilated in due course of time.
TEXT 6
F " H 9 " H"
d ' l
~ <Fd H = 8
" F H ll ll
na yasya dev aya pada vidur
jantu puna ko 'rhati gantum ritum
yath naasyktibhir viceato
duratyaynukramaa sa mvatu
SYNONYMS
naneither; yasyaHe of whom; devthe demigods; ayagreat sages;
padamposition; viducan understand; jantuunintelligent living beings
like animals; punaagain; kawho; arhatiis able; gantumto enter into
96
the knowledge; ritumor to express by words; yathas; naasyaof the
artist; ktibhiby bodily features; viceatadancing in different ways;
duratyayavery difficult; anukramaaHis movements; sathat Supreme
Personality of Godhead; munto me; avatumay give His protection.
TRANSLATION
An artist onstage, being covered by attractive dresses and dancing with
different movements, is not understood by his audience; similarly, the activities
and features of the supreme artist cannot be understood even by the demigods
or great sages, and certainly not by those who are unintelligent like animals.
Neither the demigods and sages nor the unintelligent can understand the
features of the Lord, nor can they express in words His actual position. May
that Supreme Personality of Godhead give me protection.
PURPORT
A similar understanding was expressed by Kuntdev. The Supreme Lord
exists everywhere, within and without. He even exists within the heart.
Sarvasya cha hdi sannivio [Bg. 15.15]. vara sarva-bhtn hd-dee
'rjuna tihati [Bg. 18.61]. Thus it is indicated that one can find the Supreme
Lord within one's heart. There are many, many yogs trying to find Him.
Dhynvasthita-tad-gatena manas payanti ya yogina [SB 12.13.1].
Nonetheless, even great yogs, demigods, saints and sages have been unable to
understand the bodily features of that great artist, nor could they understand
the meaning of His movements. What then is to be said of ordinary speculators
like the so-called philosophers of this material world? For them He is
impossible to understand. Therefore we must accept the statements given by
the Supreme when He kindly incarnates to instruct us. We must simply accept
the word of Lord Rmacandra, Lord Ka and Lord r Caitanya Mahprabhu
and follow in Their footsteps. Then it may be possible for us to know the
purpose of Their incarnations.
97
janma karma ca me divyam
eva yo vetti tattvata
tyaktv deha punar janma
naiti mm eti so 'rjuna
(Bg. 4.9)
If by the Lord's grace one can understand Him, one will immediately be
delivered, even within his material body. The material body will no longer
have any function, and whatever activities take place with the body will be
activities of Ka consciousness. In this way one may give up his body and
return home, back to Godhead.
TEXT 7
"" H F " F l
H F l F F'H l
=dHH H
F " F ll O ll
didkavo yasya pada sumagala
vimukta-sag munaya susdhava
caranty aloka-vratam avraa vane
bhttma-bht suhda sa me gati
SYNONYMS
didkavathose who desire to see (the Supreme Personality of Godhead);
yasyaof Him; padamthe lotus feet; su-magalamall-auspicious;
vimukta-sagpersons who are completely disinfected of material
conditions; munayagreat sages; su-sdhavathose who are highly
elevated in spiritual consciousness; carantipractice; aloka-vratamvows of
98
brahmacarya, vnaprastha or sannysa; avraamwithout any fault; vanein
the forest; bhta-tma-bhtthose who are equal to all living entities;
suhdathose who are friends to everyone; sathat same Supreme
Personality of Godhead; memy; gatidestination.
TRANSLATION
Renunciants and great sages who see all living beings equally, who are
friendly to everyone and who flawlessly practice in the forest the vows of
brahmacarya, vnaprastha and sannysa desire to see the all-auspicious lotus
feet of the Supreme Personality of Godhead. May that same Supreme
Personality of Godhead be my destination.
PURPORT
This verse describes the qualifications for devotees or persons highly
elevated in spiritual consciousness. Devotees are always equal to everyone,
seeing no distinction between lower and higher classes. pait
sama-darina [Bg. 5.18]. They look upon everyone as a spirit soul who is part
and parcel of the Supreme Lord. Thus they are competent to search for the
Supreme Personality of Godhead. Understanding that the Supreme
Personality of Godhead is the friend of everyone (suhda sarva-bhtnm
[Bg. 5.29]), they act as friends of everyone on behalf of the Supreme Lord.
Making no distinction between one nation and another or one community and
another, they preach Ka consciousness, the teachings of Bhagavad-gt,
everywhere. Thus they are competent to see the lotus feet of the Lord. Such
preachers in Ka consciousness are called paramahasas. As indicated by
the word vimukta-saga, they have nothing to do with material conditions.
One must take shelter of such a devotee in order to see the Supreme
99
TEXTS 8-9
HU F = d H
^ " 9 H H l
~ dFH
FH d ll ll
F N ' l
^ ^ > d ll ll
na vidyate yasya ca janma karma v
na nma-rpe gua-doa eva v
tathpi lokpyaya-sambhavya ya
sva-myay tny anuklam cchati
tasmai nama pareya
brahmae 'nanta-aktaye
arpyoru-rpya
nama carya-karmae
SYNONYMS
nanot; vidyatethere is; yasyaof whom (the Supreme Personality of
Godhead); caalso; janmabirth; karmaactivities; vor; nanor;
nma-rpeany material name or material form; guaqualities;
doafault; evacertainly; veither; tathpistill; lokaof this cosmic
manifestation; apyayawho is the destruction; sambhavyaand creation;
yaHe who; sva-myayby His own potency; tniactivities;
anuklameternally; cchatiaccepts; tasmaiunto Him; namaI offer my
obeisances; paratranscendental; yawho is the supreme controller;
brahmaewho is the Supreme Brahman (Parabrahman);
ananta-aktayewith unlimited potency; arpyapossessing no material
100
form; uru-rpyapossessing various forms as incarnations; namaI offer
my obeisances; carya-karmaewhose activities are wonderful.
TRANSLATION
The Supreme Personality of Godhead has no material birth, activities, name,
form, qualities or faults. To fulfill the purpose for which this material world is
created and destroyed, He comes in the form of a human being like Lord Rma
or Lord Ka by His original internal potency. He has immense potency, and
in various forms, all free from material contamination, He acts wonderfully. He
is therefore the Supreme Brahman. I offer my respects to Him.
PURPORT
In the Viu Pura it is said, gu ca do ca mune vyatta
samasta-kalya-gutmako hi. The Supreme Personality of Godhead has no
material form, qualities or faults. He is spiritual and is the only reservoir of all
spiritual qualities. As stated in Bhagavad-gt (4.8) by the Supreme Personality
of Godhead, paritrya sdhn vinya ca duktm. The Lord's activities
of saving the devotees and annihilating the demons are transcendental.
Anyone annihilated by the Supreme Personality of Godhead gets the same
result as a devotee who is protected by the Lord; both of them are
transcendentally promoted. The only difference is that a devotee goes directly
to the spiritual planets and becomes an associate of the Supreme Lord, whereas
demons are promoted to brahmaloka, the impersonal effulgence of the Lord.
Both of them, however, are transcendentally promoted. The Lord's killing or
annihilating of the demons is not exactly like the killing of this material world.
Although He appears to act within the modes of material nature, He is
nirgua, above the modes of nature. His name is not material; otherwise how
could one get liberation by chanting Hare Ka, Hare Rma? The names of
the Lord like Rma and Ka are nondifferent from the person Rma and
Ka. Thus by chanting the Hare Ka mantra one constantly associates
101
with Rma and Ka, the Supreme Personality of Godhead, and therefore
becomes liberated. A practical example is Ajmila, who always remained
transcendental to his activities simply by chanting the name Nryaa. If this
was true of Ajmila, what is to be said of the Supreme Lord? When the Lord
comes to this material world, He does not become a product of matter. This is
confirmed throughout Bhagavad-gt (janma-karma ca me divyam [Bg. 4.9],
avajnanti m mh mnu tanum ritam [Bg. 9.11]). Therefore, when
the Supreme Personality of GodheadRma or Kadescends to act
transcendentally for our benefit, we should not consider Him an ordinary
human being. When the Lord comes, He does so on the basis of His spiritual
potency (sambhavmy tma-myay [Bg. 4.6]). Because He is not forced to
come by the material energy, He is always transcendental. One should not
consider the Supreme Lord an ordinary human being. Material names and
forms are contaminated, but spiritual name and spiritual form are
transcendental.
TEXT 10
" F l
H" F> F ll ! ll
nama tma-pradpya
skie paramtmane
namo gir vidrya
manasa cetasm api
SYNONYMS
namaI offer my respectful obeisances; tma-pradpyaunto Him who is
self-effulgent or who gives enlightenment to the living entities; skiewho
is situated in everyone's heart as a witness; parama-tmaneunto the Supreme
102
Soul, the Supersoul; namaI offer my respectful obeisances; girmby
words; vidryawho is impossible to reach; manasaby the mind;
cetasmor by consciousness; apieven.
TRANSLATION
I offer my respectful obeisances unto the Supreme Personality of Godhead,
the self-effulgent Supersoul, who is the witness in everyone's heart, who
enlightens the individual soul and who cannot be reached by exercises of the
mind, words or consciousness.
PURPORT
The Supreme Personality of Godhead, Ka, cannot be understood by the
individual soul through mental, physical or intellectual exercises. It is by the
grace of the Supreme Personality of Godhead that the individual soul is
enlightened. Therefore, the Lord is described here as tma-pradpa. The Lord is
like the sun, which illuminates everything and cannot be illuminated by
anyone. Therefore, if one is serious about understanding the Supreme, one
must receive enlightenment from Him, as instructed in Bhagavad-gt. One
cannot understand the Supreme Personality of Godhead by one's mental,
physical or intellectual powers.
TEXT 11
FH d H> l
d H~ H F F H" ll !! ll
sattvena pratilabhyya
naikarmyea vipacit
nama kaivalya-nthya
103
nirva-sukha-savide
SYNONYMS
sattvenaby pure devotional service; prati-labhyyaunto the Supreme
Personality of Godhead, who is achieved by such devotional activities;
naikarmyeaby transcendental activities; vipacitby persons who are
sufficiently learned; namaI offer my respectful obeisances;
kaivalya-nthyaunto the master of the transcendental world; nirvafor
one completely freed from material activities; sukhaof happiness;
savidewho is the bestower.
TRANSLATION
The Supreme Personality of Godhead is realized by pure devotees who act in
the transcendental existence of bhakti-yoga. He is the bestower of
uncontaminated happiness and is the master of the transcendental world.
Therefore I offer my respect unto Him.
PURPORT
As stated in Bhagavad-gt, the Supreme Personality of Godhead can be
understood only by devotional service. Bhakty mm abhijnti yvn ya csmi
tattvata [Bg. 18.55]. If one wants to know the Supreme Personality of Godhead
in truth, one must take to the activities of devotional service. These activities
are called sattva or uddha-sattva. In the material world, activities of goodness,
which are symptomatic of a pure brhmaa, are appreciated. But the activities
of devotional service are uddha-sattva; in other words, they are on the
transcendental platform. Only by devotional service can one understand the
Supreme.
Devotional service is called naikarmya. Mere negation of material activity
will not endure. Naikarmyam apy acyuta-bhva-varjitam. Unless one performs
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activities with reference to Ka consciousness, cessation of material
activities will not be helpful. In hopes of achieving naikarmya, freedom from
material action, many highly elevated sannyss stopped their activities, yet
they failed and returned to the material platform to act as materialistic
persons. But once one is engaged in the spiritual activities of bhakti-yoga, one
does not fall down. Our Ka consciousness movement is therefore an
attempt to engage everyone always in spiritual activity, by which one becomes
transcendental to material actions. The spiritual activities of
bhakti-mrga-ravaa krtana vio smaraa pda-sevanam [SB
7.5.23]lead one to understand the Supreme Personality of Godhead.
Therefore, as stated here, sattvena pratilabhyya naikarmyea vipacit: "The
Supreme Personality of Godhead is realized by pure devotees who act in the
transcendental existence of bhakti-yoga."
The Gopla-tpan Upaniad (15) says, bhaktir asya bhajana tad
ihmutropdhi-nairsyenaivmumin manasa kalpanam etad eva ca
naikarmyam. This is a definition of naikarmya. One acts in naikarmya when
he fully engages in Ka conscious activities without material desires to enjoy,
either here or in the upper planetary systems, in the present life or in a future
life (iha-amutra). Anybhilit-nyam [Bhakti-rasmta-sindhu 1.1.11(73)].
When one is freed from all contamination and he acts in devotional service
under the direction of the spiritual master, one is on the platform of
naikarma. By such transcendental devotional service, the Lord is served. I
offer my respectful obeisances unto Him.
TEXT 12
" ' l
H 9 F = ll !- ll
nama ntya ghorya
mhya gua-dharmie
105
nirvieya smyya
namo jna-ghanya ca
SYNONYMS
namaall obeisances; ntyaunto Him who is above all material qualities
and completely peaceful, or unto Vsudeva, the Supersoul in every living
entity; ghoryaunto the fierce forms of the Lord like Jmadagnya and
Nsihadeva; mhyathe form of the Lord as an animal, such as the boar;
gua-dharmiewho accepts different qualities within the material world;
nirvieyawho is without material qualities, being fully spiritual;
smyyaLord Buddha, the form of nirva, wherein the material qualities
stop; namaI offer my respectful obeisances; jna-ghanyawho is
knowledge or the impersonal Brahman; caalso.
TRANSLATION
I offer my respectful obeisances to Lord Vsudeva, who is all-pervading, to
the Lord's fierce form as Lord Nsihadeva, to the Lord's form as an animal
[Lord Varhadeva], to Lord Datttreya, who preached impersonalism, to Lord
Buddha, and to all the other incarnations. I offer my respectful obeisances unto
the Lord, who has no material qualities but who accepts the three qualities
goodness, passion and ignorance within this material world. I also offer my
respectful obeisances unto the impersonal Brahman effulgence.
PURPORT
In the previous verses it has been described that although the Supreme
Personality of Godhead has no material form, He accepts innumerable forms
to favor His devotees and kill the demons. As stated in rmad-Bhgavatam,
there are so many incarnations of the Supreme Personality of Godhead that
they are like the waves of a river. The waves of a river flow incessantly, and no
106
one can count how many waves there are. Similarly, no one can calculate
when and how the different incarnations of the Lord appear according to the
necessities of time, place and candidates. The Lord appears perpetually. As
Ka says in Bhagavad-gt (4.7):
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
"Whenever and wherever there is a decline in religious practice, O descendant
of Bharata, and a predominant rise of irreligionat that time I descend
Myself." In the material world there is always the possibility of deviation from
Ka consciousness, and therefore Ka and His devotees always act in
various forms to curb such godlessness.
Even impersonalists who stress the knowledge feature of the Supreme
Personality of Godhead want to merge in the effulgence of the Lord.
Therefore, here the word jna-ghanya indicates that for atheists who
disbelieve in the form and existence of the Lord, all these various incarnations
appear. Since the Lord comes to teach in so many forms, no one can say that
there is no God. The word jna-ghanya is especially used here to refer to
those whose knowledge has become solidified by dint of their searching for the
Lord through speculative philosophical understanding. Superficial knowledge
is useless for understanding the Supreme Personality of Godhead, but when
one's knowledge becomes extremely intense and deep, one understands
Vsudeva (vsudeva sarvam iti sa mahtm sudurlabha [Bg. 7.19]). A jn
attains this stage after many, many births. Therefore the word jna-ghanya
is used here. The word antya indicates that Lord Vsudeva is situated in
everyone's heart but does not act with the living entity. Impersonalist jns
realize Vsudeva when they are fully mature in knowledge (vsudeva samam
iti sa mahtm sudurlabha).
107
TEXT 13
F FH ' F l
9 d ll ! ll
ketra-jya namas tubhya
sarvdhyakya skie
puruytma-mlya
mla-praktaye nama
SYNONYMS
ketra-jyaunto the one who knows everything of the external body;
namaI offer my respectful obeisances; tubhyamunto You;
sarvaeverything; adhyakyawho are superintending, managing;
skiewho are the witness, Paramtm, or antarym; puruyathe
Supreme Person; tma-mlyawho are the original source of everything;
mla-praktayeunto the purua-avatra, the origin of prakti and pradhna;
namaI offer my respectful obeisances.
TRANSLATION
I beg to offer my respectful obeisances unto You, who are the Supersoul, the
superintendent of everything, and the witness of all that occurs. You are the
Supreme Person, the origin of material nature and of the total material energy.
You are also the owner of the material body. Therefore, You are the supreme
complete. I offer my respectful obeisances unto You.
PURPORT
In Bhagavad-gt (13.3) the Lord says, ketra-ja cpi m viddhi
108
sarva-ketreu bhrata: "O scion of Bharata, you should understand that I am
also the knower in all bodies." Every one of us is thinking, "I am this body" or
"This is my body," but actually the truth is different. Our bodies are given to us
by the supreme proprietor. The living entity, who is also ketra ja, or the
knower of the body, is not the body's only proprietor; the actual proprietor of
the body is the Supreme Personality of Godhead, who is the supreme ketra
ja. For example, we may rent and occupy a house, but actually the owner of
the house is the landlord. Similarly, we may be allotted a certain type of body
as a facility with which to enjoy this material world, but the actual proprietor
of the body is the Supreme Personality of Godhead. He is called sarvdhyaka
because everything in the material world works under His supervision. This is
confirmed in Bhagavad-gt (9.10), wherein the Lord says, maydhyakea
prakti syate sacarcaram: "This material nature, working under My
direction, O son of Kunt, is producing all moving and unmoving beings." From
prakti, or material nature, come so many varieties of living entities, including
aquatics, plants, trees, insects, birds, animals, human beings and demigods.
prakti is the mother, and the Supreme Personality of Godhead is the father
(aha bja-prada pit [Bg. 14.4]).
Prakti can give us material bodies, but as spirit souls we are parts and
parcels of the Supreme Personality of Godhead. This is confirmed in
Bhagavad-gt (15.7): mamaivo jva-loke jva-bhta santana. The living
entity, being part and parcel of God, is not a product of this material world.
Therefore the Lord is described in this verse as tma-mla, the original source
of everything. He is the seed of all existences (bja m sarva-bhtnm [Bg.
7.10]). In Bhagavad-gt (14.4) the Lord says:
sarva-yoniu kaunteya
mrtaya sambhavanti y
ts brahma mahad yonir
aha bja-prada pit
"It should be understood that all living entities, in all species of life, O son of
109
Kunt, are made possible by birth in this material nature, and that I am the
seed-giving father." Plants, trees, insects, aquatics, demigods, beasts, birds and
all other living entities are sons or parts and parcels of the Supreme Lord, but
because they are struggling with different mentalities, they have been given
different types of bodies (mana ahnndriyi prakti-sthni karati [Bg.
15.7]). Thus they have become sons of prakti, or material nature, which is
impregnated by the Supreme Personality of Godhead. Every living entity in
this material world is struggling for existence, and the only salvation or relief
from the cycle of birth and death in the evolutionary process is full surrender.
This is indicated by the word nama, "I offer my respectful obeisances unto
You."
TEXT 14
FH""8 FHH l
F F"F ll !H ll
sarvendriya-gua-drare
sarva-pratyaya-hetave
asat cchyayoktya
sad-bhsya te nama
SYNONYMS
sarva-indriya-gua-drareunto the seer of all objectives pursued by the
senses; sarva-pratyaya-hetavewho is the solution to all doubts (and without
whose help one cannot solve all doubts and inabilities); asatwith the
manifestation of unreality or illusion; chyaybecause of the resemblance;
uktyacalled; satof reality; bhsyaunto the reflection; teunto You;
namaI offer my respectful obeisances.
110
TRANSLATION
My Lord, You are the observer of all the objectives of the senses. Without
Your mercy, there is no possibility of solving the problem of doubts. The
material world is just like a shadow resembling You. Indeed, one accepts this
material world as real because it gives a glimpse of Your existence.
PURPORT
To paraphrase this verse: "The objectives of sensual activities are actually
observed by You. Without Your direction, the living entity cannot take even a
step forward. As confirmed in Bhagavad-gt (15.15), sarvasya cha hdi
sannivio matta smtir jnam apohana ca. You are situated in everyone's
heart, and only from You come remembrance and forgetfulness. Chyeva yasya
bhuvanni bibharti durg [Bs. 5.44]. The living entity under the clutches of
my wants to enjoy this material world, but unless You give him directions
and remind him, he cannot make progress in pursuing his shadowy objective in
life. The conditioned soul wrongly progresses toward the wrong objective, life
after life, and he is reminded of that objective by You. In one life the
conditioned soul desires to progress toward a certain objective, but after his
body changes, he forgets everything. Nonetheless, my Lord, because he wanted
to enjoy something of this world, You remind him of this in his next birth.
Matta smtir jnam apohana ca [Bg. 15.15]. Because the conditioned soul
wants to forget You, by Your grace You give him opportunities, life after life,
by which he can almost perpetually forget You. Therefore You are eternally
the director of the conditioned souls. It is because You are the original cause of
everything that everything appears real. The ultimate reality is Your Lordship,
the Supreme Personality of Godhead. I offer my respectful obeisances unto
You."
The word sarva-pratyaya-hetave is explained by rla Vivantha Cakravart
hkura, who says that a result gives one a glimpse of its cause. For example,
111
since an earthen pot is the result of the actions of a potter, by seeing the
earthen pot one can guess at the existence of the potter. Similarly, this
material world resembles the spiritual world, and any intelligent person can
guess how it is acting. As explained in Bhagavad-gt, maydhyakea prakti
syate sa-carcaram [Bg. 9.10]. The activities of the material world suggest that
behind them is the superintendence of the Lord.
TEXT 15
F 'd
d" d l
FH H
'H ll !7 ll
namo namas te 'khila-kraya
nikraydbhuta-kraya
sarvgammnya-mahravya
namo 'pavargya paryaya
SYNONYMS
namaI offer my respectful obeisances; namaagain I offer my respectful
obeisances; teunto You; akhila-krayaunto the supreme cause of
everything; nikrayaunto You who are causeless; adbhuta-krayathe
wonderful cause of everything; sarvaall; gama-mnyaunto the source of
the parampar system of all Vedic knowledge; mah-aravyathe great
ocean of knowledge, or the great ocean wherein all the rivers of knowledge
merge; namaI offer my obeisances; apavargyaunto You who can give
deliverance or liberation; para-ayayathe shelter of all transcendentalists.
112
TRANSLATION
My Lord, You are the cause of all causes, but You Yourself have no cause.
Therefore You are the wonderful cause of everything. I offer my respectful
obeisances unto You, who are the shelter of the Vedic knowledge contained in
the stras like the Pacartras and Vednta-stra, which are Your
representations, and who are the source of the parampar system. Because it is
You who can give liberation, You are the only shelter for all transcendentalists.
Let me offer my respectful obeisances unto You.
PURPORT
The Supreme Personality of Godhead is described herein as the wonderful
cause. He is wonderful in the sense that although there may be unlimited
emanations from the Supreme Personality of Godhead (janmdy asya yata
[SB 1.1.1]), He always remains complete (prasya pram dya pram
evvaiyate [o Invocation]). In our experience in the material world, if we
have a bank balance of one million dollars, as we withdraw money from the
bank the balance gradually diminishes until it becomes nil. However, the
Supreme Lord, the Personality of Godhead, is so complete that although
innumerable Personalities of Godhead expand from Him, He remains the same
Supreme Personality of Godhead. Prasya pram dya pram evvaiyate.
Therefore He is the wonderful cause. Govindam di-purua tam aha
bhajmi **.
vara parama ka
andir dir govinda
sarva-kraa-kraam
"Ka, who is known as Govinda, is the supreme controller. He has an eternal,
113
the prime cause of all causes." (Bs. 5.1)
Even in this material world, we can understand that the sun has existed for
millions of years and has given off heat and light since its creation, yet the sun
still retains its power and never changes. What then is to be said of the
supreme cause, para brahma, Ka? Everything emanates from Him
perpetually, yet He maintains His original form (sac-cid-nanda-vigraha).
Ka personally says in Bhagavad-gt (10.8), matta sarva pravartate:
"Everything emanates from Me." Everything emanates from Ka eternally,
yet He is the same Ka and does not change. Therefore He is the shelter of
all transcendentalists who are eager to get free from material bondage.
Everyone must take shelter of Ka. It is therefore advised:
akma sarva-kmo v
moka-kma udra-dh
tvrea bhakti-yogena
yajeta purua param
"Whether one desires everything or nothing or desires to merge into the
existence of the Lord, he is intelligent only if he worships Lord Ka, the
Supreme Personality of Godhead, by rendering transcendental loving service."
(SB 2.3.10) Para brahma, the Supreme Lord, and para dhma, the supreme
repose, is Ka. Therefore anyone who desires anythingwhether he be a
karm, a jn or a yogshould try to perceive the Supreme Personality of
Godhead very seriously, and all of his desires will be fulfilled. The Lord says, ye
yath m prapadyante ts tathaiva bhajmy aham: [Bg. 4.11] "As the living
entities surrender unto Me, I reward them accordingly." Even the karm who
wants everything for his enjoyment can get it from Ka. For Ka,
supplying what he wants is not at all difficult. Actually, however, one should
worship Ka, the Supreme Personality of Godhead, for the sake of getting
liberation.
Vedai ca sarvair aham eva vedya [Bg. 15.15]. By studying the Vedic
114
literature, one should understand Ka. As confirmed here,
sarvgammnya-mahravya. He is the ocean, and all Vedic knowledge flows
toward Him. Therefore, intelligent transcendentalists take shelter of the
Supreme Personality of Godhead (sarva-dharmn parityajya mm eka
araa vraja [Bg. 18.66]). This is the ultimate goal.
TEXT 16
="
HF F l
d H HH
FH d Fd ll ! ll
gurai-cchanna-cid-umapya
tat-kobha-visphrjita-mnasya
naikarmya-bhvena vivarjitgama-
svaya-prakya namas karomi
SYNONYMS
guaby the three guas, the modes of material nature (sattva, rajas and
tamas); araiby arai wood; channacovered; citof knowledge;
umapyaunto Him whose fire; tat-kobhaof the agitation of the modes of
material nature; visphrjitaoutside; mnasyaunto Him whose mind;
naikarmya-bhvenabecause of the stage of spiritual understanding;
vivarjitain those who give up; gamaVedic principles;
svayampersonally; prakyaunto Him who is manifest; nama karomiI
offer my respectful obeisances.
TRANSLATION
115
My Lord, as the fire in arai wood is covered, You and Your unlimited
knowledge are covered by the material modes of nature. Your mind, however, is
not attentive to the activities of the modes of nature. Those who are advanced
in spiritual knowledge are not subject to the regulative principles directed in the
Vedic literatures. Because such advanced souls are transcendental, You
personally appear in their pure minds. Therefore I offer my respectful
obeisances unto You.
PURPORT
In Bhagavad-gt (10.11) it is said:
tem evnukamprtham
aham ajna-ja tama
naymy tma-bhva stho
jna-dpena bhsvat
For a devotee who has taken the lotus feet of the Lord within his heart, the
Lord gives spiritual enlightenment, known as jna-dpa, by special mercy
from within. This jna-dpa is compared to the fire hidden within arai wood.
To perform fire sacrifices, great sages previously did not ignite a fire directly;
the fire would be invoked from arai wood. Similarly, all living entities are
covered by the modes of material nature, and the fire of knowledge can be
ignited only by the Supreme Personality of Godhead when one takes Him
within one's heart. Sa vai mana ka-padravindayo [SB 9.4.18]. If one takes
seriously the lotus feet of Ka, who is seated within one's heart, the Lord
eradicates all ignorance. By the torch of knowledge, one immediately
understands everything properly by the special mercy of the Supreme Lord and
becomes self-realized. In other words, although a devotee may externally not be
very well educated, because of his devotional service the Supreme Personality
of Godhead gives him enlightenment from within. If the Lord gives
enlightenment from within, how can one be in ignorance? Therefore the
116
allegation of the Myvds that the devotional path is for the unintelligent or
uneducated is untrue.
yasysti bhaktir bhagavaty akican
sarvair guais tatra samsate sur
[SB 5.18.12]
If one becomes an unalloyed devotee of the Supreme Lord, he automatically
manifests all good qualities. Such a devotee is above the instructions of the
Vedas. He is a paramahasa. Even without going through the Vedic literature,
a devotee becomes pure and enlightened by the mercy of the Lord. "Therefore,
my Lord," the devotee says, "I offer my respectful obeisances unto You."
TEXT 17
" H
d ' l
FH FH F
" H N F ll !O ll
mdk prapanna-pau-pa-vimokaya
muktya bhri-karuya namo 'layya
svena sarva-tanu-bhn-manasi pratta-
pratyag-de bhagavate bhate namas te
SYNONYMS
mdklike me; prapannasurrendered; pauan animal; pafrom
entanglement; vimokayaunto Him who releases; muktyaunto the
Supreme, who is untouched by the contamination of material nature;
bhri-karuyawho are unlimitedly merciful; namaI offer my respectful
117
obeisances; alayyawho are never inattentive or idle (for the purpose of my
deliverance); sva-aenaby Your partial feature as Paramtm; sarvaof
all; tanu-bhtthe living entities embodied in material nature; manasiin the
mind; prattawho are acknowledged; pratyak-deas the direct observer (of
all activities); bhagavateunto the Supreme Personality of Godhead;
bhatewho are unlimited; namaI offer my respectful obeisances; teunto
You.
TRANSLATION
Since an animal such as me has surrendered unto You, who are supremely
liberated, certainly You will release me from this dangerous position. Indeed,
being extremely merciful, You incessantly try to deliver me. By your partial
feature as Paramtm, You are situated in the hearts of all embodied beings.
You are celebrated as direct transcendental knowledge, and You are unlimited. I
offer my respectful obeisances unto You, the Supreme Personality of Godhead.
PURPORT
The words bhate namas te have been explained by rla Vivantha
Cakravart hkura: bhate r-kya. The Supreme Personality of Godhead
is Ka. There are many tattvas, such as viu-tattva, jva-tattva and
akti-tattva, but above everything is the viu-tattva, which is all-pervading.
This all-pervading feature of the Supreme Personality of Godhead is explained
in Bhagavad-gt (10.42), wherein the Lord says:
athav bahunaitena
ki jtena tavrjuna
viabhyham ida ktsnam
ekena sthito jagat
"But what need is there, Arjuna, for all this detailed knowledge? With a single
118
fragment of Myself I pervade and support this entire universe." Thus Ka
says that the entire material world is maintained by His partial representation
as Paramtm. The Lord enters every universe as Garbhodakay Viu and
then expands Himself as Krodakay Viu to enter the hearts of all living
entities and even enter the atoms. Antara-stha-paramu-cayntara-stham
[Bs. 5.35]. Every universe is full of atoms, and the Lord is not only within the
universe but also within the atoms. Thus within every atom the Supreme Lord
exists in His Viu feature as Paramtm, but all the viu-tattvas emanate
from Ka. As confirmed in Bhagavad-gt (10.2), aham dir hi devnm:
Ka is the di, or beginning, of the devas of this material worldBrahm,
Viu and Mahevara. Therefore He is described here as bhagavate bhate.
Everyone is bhagavneveryone possesses opulencebut Ka is bhn
bhagavn, the possessor of unlimited opulence. vara parama ka [Bs. 5.1].
Ka is the origin of everyone. Aha sarvasya prabhava [Bg. 10.8]. Even
Brahm, Viu and Mahevara come from Ka. Matta paratara nnyat
kicid asti dhanajaya: [Bg. 7.7] there is no personality superior to Ka.
Therefore Vivantha Cakravart hkura says that bhagavate bhate means
"unto r Ka."
In this material world, everyone is a pau, an animal, because of the bodily
conception of life.
yasytma-buddhi kuape tri-dhtuke
sva-dh kalatrdiu bhauma ijya-dh
yat trtha-buddhi salile na karhicij
janev abhijeu sa eva go-khara
"A human being who identifies the body made of three elements as the self,
who considers the by-products of the body to be his kinsmen, who considers
the land of his birth to be worshipable, and who goes to a place of pilgrimage
simply to bathe rather than to meet men of transcendental knowledge there is
to be considered like a cow or an ass." (SB 10.84.13) Practically everyone,
therefore, is a pau, an animal, and everyone is attacked by the crocodile of
119
material existence. Not only the King of the elephants but every one of us is
being attacked by the crocodile and is suffering the consequences.
Only Ka can deliver us from this material existence. Indeed, He is always
trying to deliver us. vara sarva-bhtn hd-dee 'rjuna tihati [Bg. 18.61].
He is within our hearts and is not at all inattentive. His only aim is to deliver
us from material life. It is not that He becomes attentive to us only when we
offer prayers to Him. Even before we offer our prayers, He incessantly tries to
deliver us. He is never lazy in regard to our deliverance. Therefore this verse
says, bhri-karuya namo 'layya. It is the causeless mercy of the Supreme
Lord that He always tries to bring us back home, back to Godhead. God is
liberated, and He tries to make us liberated, but although He is constantly
trying, we refuse to accept His instructions (sarva-dharmn parityajya mm
eka araa vraja [Bg. 18.66]). Nonetheless, He has not become angry.
Therefore He is described here as bhri-karuya, unlimitedly merciful in
delivering us from this miserable material condition of life and taking us back
home, back to Godhead.
TEXT 18
R H 9 F
" F lHH l
FH" H
H ll ! ll
tmtma-jpta-gha-vitta-janeu saktair
duprpaya gua-saga-vivarjitya
mukttmabhi sva-hdaye paribhvitya
jntmane bhagavate nama varya
SYNONYMS
120
tmathe mind and body; tma-jasons and daughters; ptafriends and
relatives; ghahome, community, society and nation; vittawealth;
janeuto various servants and assistants; saktaiby those who are too
attached; duprpayaunto You, who are very difficult to achieve;
gua-sagaby the three modes of material nature; vivarjityawho are not
contaminated; mukta-tmabhiby persons who are already liberated;
sva-hdayewithin the core of the heart; paribhvityaunto You, who are
always meditated upon; jna-tmanethe reservoir of all enlightenment;
bhagavateunto the Supreme Personality of Godhead; namaI offer my
respectful obeisances; varyaunto the supreme controller.
TRANSLATION
My Lord, those who are completely freed from material contamination
always meditate upon You within the cores of their hearts. You are extremely
difficult to attain for those like me who are too attached to mental concoction,
home, relatives, friends, money, servants and assistants. You are the Supreme
Personality of Godhead, uncontaminated by the modes of nature. You are the
reservoir of all enlightenment, the supreme controller. I therefore offer my
respectful obeisances unto You.
PURPORT
Although the Supreme Personality of Godhead comes into the material
world, He is unaffected by the modes of material nature. This is confirmed in
opaniad. Appa-viddham: He is not contaminated. This same fact is
described here. Gua-saga-vivarjitya. Although the Supreme Personality of
Godhead appears as an incarnation within this material world, He is
unaffected by the modes of material nature. As stated in Bhagavad-gt (9.11),
avajnanti m mh mnu tanum ritam: foolish men with insufficient
knowledge deride the Personality of Godhead because He appears just like a
human being. Therefore the Supreme Personality of Godhead can be
121
understood only by the mukttm, the liberated soul. Mukttmabhi sva-hdaye
paribhvitya: only the liberated person can constantly think of Ka. Such a
person is the greatest of all yogs.
yoginm api sarve
mad-gatenntartman
raddhvn bhajate yo m
sa me yuktatamo mata
"Of all yogs, he who always abides in Me with great faith, worshiping Me in
transcendental loving service, is most intimately united with Me in yoga and is
the highest of all." (Bg. 6.47)
TEXT 19
' d~ H d
8 H l
d =9 "
d '" " H ll ! ll
ya dharma-kmrtha-vimukti-km
bhajanta i gatim pnuvanti
ki cio rty api deham avyaya
karotu me 'dabhra-dayo vimokaam
SYNONYMS
yamthe Supreme Personality of Godhead who;
dharma-kma-artha-vimukti-kmpersons who desire the four principles of
religion, economic development, sense gratification and salvation;
bhajantaby worshiping; imthe objective; gatimdestination;
122
pnuvantican achieve; kimwhat to speak of; caalso; iaother
benedictions; rtiHe bestows; apieven; dehama body;
avyayamspiritual; karotumay He bestow benediction; meunto me;
adabhra-dayathe Supreme Personality of Godhead, who is unlimitedly
merciful; vimokaamliberation from the present danger and from the
material world.
TRANSLATION
After worshiping the Supreme Personality of Godhead, those who are
interested in the four principles of religion, economic development, sense
gratification and liberation obtain from Him what they desire. What then is to
be said of other benedictions? Indeed, sometimes the Lord gives a spiritual body
to such ambitious worshipers. May that Supreme Personality of Godhead, who
is unlimitedly merciful, bestow upon me the benediction of liberation from this
present danger and from the materialistic way of life.
PURPORT
Some men within this material world are akm, free from material desire,
some are ambitious to get more and more material profit, and some desire
fulfillment in religious life, economic development, sense gratification and
finally liberation.
akma sarva-kmo v
moka-kma udra-dh
tvrea bhakti-yogena
yajeta purua param
(SB 2.3.10)
It is recommended that whatever one's positionwhether one demands no
material profit, all material profit or ultimately liberationone should offer
123
his obedient devotional service to the Lord, and one will get what he desires.
Ka is so kind. Ye yath m prapadyante ts tathaiva bhajmy aham [Bg.
4.11]. The Lord reciprocates. Whatever even an ordinary living entity wants,
Ka gives. Ka is situated in everyone's heart, and He gives that which is
desired by the living entity.
vara sarva-bhtn
yantrrhni myay
the material energy." (Bg. 18.61) The Lord gives everyone an opportunity to
fulfill his ambitions. Even such a devotee as Dhruva Mahrja wanted the
material benediction of a kingdom greater than that of his father, and
although he received a spiritual body, he also got the kingdom, for the
Supreme Personality of Godhead does not disappoint anyone who takes shelter
of His lotus feet. Therefore, since Gajendra, King of the elephants, had
surrendered to the Supreme Personality of Godhead to get free from the
present danger and, indirectly, from the present danger of materialistic life,
why should the Supreme Personality of Godhead not fulfill his desire?
TEXTS 20-21
d F d~
H> H H l
" F l
"F " ll - ll
N
124
'd l
" FH"
U B ll -! ll
ekntino yasya na kacanrtha
vchanti ye vai bhagavat-prapann
aty-adbhuta tac-carita sumagala
gyanta nanda-samudra-magn
tam akara brahma para paream
avyaktam dhytmika-yoga-gamyam
atndriya skmam ivtidram
anantam dya paripram e
SYNONYMS
ekntinaunalloyed devotees (who have no desire other than Ka
consciousness); yasyathe Lord, of whom; nanot; kacanasome;
arthambenediction; vchantidesire; yethose devotees who;
vaiindeed; bhagavat-prapannfully surrendered unto the lotus feet of the
Lord; ati-adbhutamwhich are wonderful; tat-caritamthe activities of the
Lord; su-magalamand very auspicious (to hear); gyantaby chanting
and hearing; nandaof transcendental bliss; samudrain the ocean;
magnwho are immersed; tamunto Him; akarameternally existing;
brahmathe Supreme; paramtranscendental; para-amthe Lord of the
supreme personalities; avyaktaminvisible or not able to be realized by the
mind and senses; dhytmikatranscendental; yogaby bhakti-yoga,
devotional service; gamyamobtainable (bhakty mm abhijnti);
ati-indriyambeyond the perception of material senses; skmamminute;
ivalike; ati-dramvery far away; anantamunlimited; dyamthe
original cause of everything; paripramcompletely full; eI offer my
125
obeisances.
TRANSLATION
Unalloyed devotees, who have no desire other than to serve the Lord,
worship Him in full surrender and always hear and chant about His activities,
which are most wonderful and auspicious. Thus they always merge in an ocean
of transcendental bliss. Such devotees never ask the Lord for any benediction. I,
however, am in danger. Thus I pray to that Supreme Personality of Godhead,
who is eternally existing, who is invisible, who is the Lord of all great
personalities, such as Brahm, and who is available only by transcendental
bhakti-yoga. Being extremely subtle, He is beyond the reach of my senses and
transcendental to all external realization. He is unlimited, He is the original
cause, and He is completely full in everything. I offer my obeisances unto Him.
PURPORT
anybhilit-nya
jna-karmdy-anvtam
nuklyena knu-
lana bhaktir uttam
[Cc. Madhya 19.167]
(Bhakti-rasmta-sindhu 1.1.11)
"One should render transcendental loving service to the Supreme Lord Ka
favorably and without desire for material profit or gain through fruitive
activities or philosophical speculation. That is called pure devotional service."
Unalloyed devotees have nothing to ask from the Supreme Personality of
Godhead, but Gajendra, the King of the elephants, was circumstantially asking
for an immediate benediction because he had no other way to be rescued.
Sometimes, when there is no alternative, a pure devotee, being fully dependent
126
on the mercy of the Supreme Lord, prays for some benediction. But in such a
prayer there is also regret. One who always hears and chants about the
transcendental pastimes of the Lord is always situated on a platform on which
he has nothing to ask in terms of material benefits. Unless one is a completely
pure devotee, one cannot enjoy the transcendental bliss derived from chanting
and dancing in the ecstasy of the sakrtana movement. Such ecstasy is not
possible for an ordinary devotee. Lord r Caitanya Mahprabhu showed us
how one can enjoy transcendental bliss simply by chanting, hearing and
dancing in ecstasy. This is bhakti-yoga. Therefore the King of the elephants,
Gajendra, said, dhytmika-yoga-gamyam, indicating that unless one is situated
on this transcendental platform, one cannot approach the Supreme Lord. The
benediction of being able to approach the Lord can be achieved after many,
many births, yet r Caitanya Mahprabhu has awarded this benediction to
everyone, even to the fallen souls who have no heritage of anything in
spiritual life. That is actually being seen in the Ka consciousness
movement. Therefore the path of bhakti-yoga is the spotless process by which
to approach the Supreme Personality of Godhead. Bhaktyham ekay grhya:
only through devotional service can one approach the Supreme Lord. The
Lord says in Bhagavad-gt (7.1):
mayy sakta-man prtha
yoga yujan mad-raya
asaaya samagra m
yath jsyasi tac chu
"Now hear, O son of Pth [Arjuna], how by practicing yoga in full
consciousness of Me, with mind attached to Me, you can know Me in full, free
from doubt." Simply by being attached to Ka consciousness and by thinking
of the lotus feet of Ka constantly, one can fully understand the Supreme
Personality of Godhead, without a doubt.
127
TEXTS 22-24
F N " " H H " d>= l
^H " = d d ll -- ll
~= 9 ' FH F
F Fd FH =9 l
~ ' F H
N F ll - ll
F H "HFS
M 9" l
d F =F
9 ' 9 " 9 ll -H ll
yasya brahmdayo dev
ved lok carcar
nma-rpa-vibhedena
phalgvy ca kalay kt
yathrcio 'gne savitur gabhastayo
nirynti saynty asakt sva-rocia
tath yato 'ya gua-sampravho
buddhir mana khni arra-sarg
sa vai na devsura-martya-tirya
na str na aho na pumn na jantu
nya gua karma na san na csan
niedha-eo jayatd aea
SYNONYMS
yasyaof the Supreme Personality of Godhead who; brahma-dayathe
128
great demigods, headed by Lord Brahm; devand other demigods;
vedthe Vedic knowledge; lokdifferent personalities; cara-acarthe
moving and the nonmoving (like trees and plants); nma-rpaof different
names and different forms; vibhedenaby such divisions; phalgvywho are
less important; caalso; kalayby the parts; ktcreated; yathas;
arciathe sparks; agneof fire; savitufrom the sun; gabhastayathe
shining particles; niryntiemanate from; sayntiand enter into;
asaktagain and again; sva-rociaas parts and parcels; tathsimilarly;
yatathe Personality of Godhead from whom; ayamthis;
gua-sampravhacontinuous manifestation of the different modes of
nature; buddhi manathe intelligence and mind; khnithe senses;
arraof the body (gross and subtle); sargthe divisions; sathat
Supreme Personality of Godhead; vaiindeed; nais not; devademigod;
asurademon; martyahuman being; tiryakbird or beast; naneither;
strwoman; nanor; ahaneuter; naneither; pumnman;
nanor; jantuliving being or animal; na ayamnor is He;
guamaterial quality; karmafruitive activity; nais not;
satmanifestation; nanor; caalso; asatnonmanifestation; niedhaof
the discrimination of neti neti ("not this, not this"); eaHe is the end;
jayattall glories unto Him; aeawho is unlimited.
TRANSLATION
The Supreme Personality of Godhead creates His minor parts and parcels,
the jva-tattva, beginning with Lord Brahm, the demigods and the expansions
of Vedic knowledge [Sma, g, Yajur and Atharva] and including all other
living entities, moving and nonmoving, with their different names and
characteristics. As the sparks of a fire or the shining rays of the sun emanate
from their source and merge into it again and again, the mind, the intelligence,
the senses, the gross and subtle material bodies, and the continuous
transformations of the different modes of nature all emanate from the Lord and
129
again merge into Him. He is neither demigod nor demon, neither human nor
bird or beast. He is not woman, man, or neuter, nor is He an animal. He is not
a material quality, a fruitive activity, a manifestation or nonmanifestation. He is
the last word in the discrimination of "not this, not this," and He is unlimited.
All glories to the Supreme Personality of Godhead!
PURPORT
This is a summary description of the Supreme Personality of Godhead's
unlimited potency. That supreme one is acting in different phases by
manifesting His parts and parcels, which are all simultaneously differently
situated by His different potencies (parsya aktir vividhaiva ryate [Cc.
Madhya 13.65, purport]). Each and every potency is acting quite naturally
(svbhvik jna-bala-kriy ca). Therefore the Lord is unlimited. Na tat-sama
cbhyadhika ca dyate: nothing is equal to Him, nor is anything greater than
Him. Although He manifests Himself in so many ways, personally He has
nothing to do (na tasya krya karaa ca vidyate), for everything is done by
expansions of His unlimited energies.
TEXT 25
H9 d
N >H l
d F HH
FF dHF ll -7 ll
jijvie nham ihmuy kim
antar bahi cvtayebha-yony
icchmi klena na yasya viplavas
tasytma-lokvaraasya mokam
130
SYNONYMS
jijviewish to live long; nanot; ahamI; ihain this life; amuyor in
the next life (I do not wish to live upon being saved from this dangerous
position); kimwhat is the value; antainternally; bahiexternally;
caand; vtaycovered by ignorance; ibha-yonyin this birth as an
elephant; icchmiI desire; klenabecause of the influence of time;
nathere is not; yasyaof which; viplavaannihilation; tasyathat;
tma-loka-varaasyafrom the covering of self-realization;
mokamliberation.
TRANSLATION
I do not wish to live anymore after I am released from the attack of the
crocodile. What is the use of an elephant's body covered externally and
internally by ignorance? I simply desire eternal liberation from the covering of
ignorance. That covering is not destroyed by the influence of time.
PURPORT
In this material world, every living entity is covered by the darkness of
ignorance. Therefore the Vedas enjoin that one should approach the Supreme
Lord through the spiritual master, who is described and offered prayers in the
Gautamya-tantra as follows:
o ajna-timirndhasya
jnjana-alkay
cakur unmlita yena
tasmai r-gurave nama
"I offer my respectful obeisances unto my spiritual master, who with the
torchlight of knowledge has opened my eyes, which were blinded by the
131
darkness of ignorance." Although one may struggle for existence in this
material world, to live forever is impossible. One must understand, however,
that this struggle for existence is due to ignorance, for otherwise every living
being is an eternal part of the Supreme Lord. There is no need to live as an
elephant or man, American or Indian; one should desire only to achieve
liberation from the cycle of birth and death. Because of ignorance, we consider
every life offered by nature to be happy and pleasing, but in the degraded life
within this material world, from the life of Lord Brahm down to that of an
ant, no one can actually be happy. We are making so many plans to live
happily, but there cannot be any happiness in this material world, however we
may try to make a permanent settlement in this life or that.
TEXT 26
F ' HF HH HH "F l
H N 'F " ll - ll
so 'ha viva-sja vivam
aviva viva-vedasam
vivtmnam aja brahma
praato 'smi para padam
SYNONYMS
sathat; ahamI (the person desiring release from material life);
viva-sjamunto Him who has created this cosmic manifestation;
vivamwho is Himself the whole cosmic presentation; avivamalthough He
is transcendental to the cosmic manifestation; viva-vedasamwho is the
knower or ingredient of this universal manifestation; viva-tmnamthe soul
of the universe; ajamwho is never born, eternally existing; brahmathe
Supreme; praata asmiI offer my respectful obeisances; paramwho is
132
transcendental; padamthe shelter.
TRANSLATION
Now, fully desiring release from material life, I offer my respectful
obeisances unto that Supreme Person who is the creator of the universe, who is
Himself the form of the universe and who is nonetheless transcendental to this
cosmic manifestation. He is the supreme knower of everything in this world,
the Supersoul of the universe. He is the unborn, supremely situated Lord. I
offer my respectful obeisances unto Him.
PURPORT
Sometimes when bhakti-yoga, Ka consciousness, is preached to the
common man, people argue, "Where is Ka? Where is God? Can you show
Him to us?" In this verse the answer is given that if we are sufficiently
intelligent, we must know that there is someone who has created the entire
cosmic manifestation, who has supplied and has become the ingredients for
this cosmic manifestation, who is eternally existing, but who is not within the
cosmic manifestation. Simply on the basis of this suggestion, one can offer
respectful obeisances unto the Supreme Lord. This is the beginning of
devotional life.
TEXT 27
'd " HH l
'F ll -O ll
yoga-randhita-karmo
hdi yoga-vibhvite
yogino ya prapayanti
133
yogea ta nato 'smy aham
SYNONYMS
yoga-randhita-karmapersons whose reactions to fruitive activities have
been burnt up by bhakti-yoga; hdiwithin the core of the heart;
yoga-vibhvitecompletely purified and clean; yoginamystics who are
competent; yamunto the Personality of Godhead who; prapayantidirectly
see; yoga-amunto that Supreme Personality of Godhead, the master of all
mystic yoga; tamunto Him; nata asmioffering obeisances; ahamI.
TRANSLATION
I offer my respectful obeisances unto the Supreme, the Supersoul, the master
of all mystic yoga, who is seen in the core of the heart by perfect mystics when
they are completely purified and freed from the reactions of fruitive activity by
practicing bhakti-yoga.
PURPORT
The King of the elephants, Gajendra, simply accepted that there must be
someone who has created this cosmic manifestation and has supplied its
ingredients. This should be admitted by everyone, even the most determined
atheists. Why, then, do the nondevotees and atheists not admit this? The
reason is that they are polluted by the reactions of their fruitive activities. One
must be freed from all the dirt accumulated within the heart due to fruitive
activities performed one after another. One must wash off this dirt by
practicing bhakti-yoga. Yoga-randhita-karma. As long as one is covered by
material nature's modes of ignorance and passion, there is no possibility of
understanding the Supreme Lord. Tad rajas-tamo-bhv kma-lobhdaya ca
ye [SB 1.2.19]. When one is freed from the modes of ignorance and passion, one
becomes free from the lowest qualities-kma and lobha, lust and greed.
134
Nowadays there are so many yoga schools to encourage people in
developing their lusty desires and greed through the practice of yoga. People
are therefore very much fond of so-called yoga practice. The actual practice of
yoga, however, is described here. As authoritatively stated in the
rmad-Bhgavatam (12.13.1), dhynvasthita-tad-gatena manas payanti ya
yogina: a yog is one who always meditates on the lotus feet of the Supreme
Personality of Godhead. This is also confirmed in the Brahma-sahit (5.38):
premjana-cchurita-bhakti-vilocanena
santa sadaiva hdayeu vilokayanti
ya ymasundaram acintya-gua-svarpa
govindam di-purua tam aha bhajmi
"I worship Govinda, the primeval Lord, who is ymasundara, Ka Himself,
with inconceivable innumerable attributes, whom the pure devotees see in
their heart of hearts with the eye of devotion tinged with the salve of love."
The bhakti-yog constantly sees ymasundarabeautiful Lord Ka with His
blackish bodily hue. Because the King of the elephants, Gajendra, thought
himself an ordinary animal, he thought himself unfit to see the Lord. In his
humility, he thought that he could not practice yoga. In other words, how can
those who are like animals in the bodily concept of life, and who have no
purity of consciousness, practice yoga? In the present day, people who have no
control over their senses, who have no understanding of philosophy and who
do not follow religious principles or rules and regulations are nonetheless
pretending to be yogs. This is the greatest anomaly in the practice of mystic
yoga.
TEXT 28
F FH
' l
135
"
d"" HH ll - ll
namo namas tubhyam asahya-vega-
akti-trayykhila-dh-guya
prapanna-plya duranta-aktaye
kad-indriym anavpya-vartmane
SYNONYMS
namaI offer my respectful obeisances; namaagain I offer my respectful
obeisances; tubhyamunto You; asahyaformidable; vegaforces;
akti-trayyaunto the Supreme Person, who has threefold potencies;
akhilaof the universe; dhfor the intelligence; guyawho appears as the
sense objects; prapanna-plyaunto the Supreme, who gives shelter to the
surrendered; duranta-aktayewho possesses energies very difficult to
overcome; kat-indriymby persons unable to control their senses;
anavpyawho is unattainable; vartmaneon the path.
TRANSLATION
My Lord, You are the controller of formidable strength in three kinds of
energy. You appear as the reservoir of all sense pleasure and the protector of the
surrendered souls. You possess unlimited energy, but You are unapproachable
by those who are unable to control their senses. I offer my respectful obeisances
unto You again and again.
PURPORT
Attachment, greed and lust are three formidable forces that prevent one
from concentrating upon the lotus feet of the Supreme Personality of
Godhead. These forces act because the Supreme Lord does not like to be
136
realized by nondevotees and atheists. However, when one surrenders unto the
lotus feet of the Lord, these impediments are withdrawn, and one can realize
the Supreme Personality of Godhead. Therefore the Lord is the protector of
the surrendered soul. One cannot become a devotee until one surrenders unto
the Lord's lotus feet. Then the Lord gives one the intelligence from within by
which one can return home, back to Godhead.
TEXT 29
H " FH H ' l
" H 'F ll - ll
nya veda svam tmna
yac-chaktyha-dhiy hatam
ta duratyaya-mhtmya
bhagavantam ito 'smy aham
SYNONYMS
nanot; ayampeople in general; vedaknow; svamown;
tmnamidentity; yat-aktyby whose influence; ahamI am
independent; dhiyby this intelligence; hatamdefeated or covered;
tamunto Him; duratyayadifficult to understand; mhtmyamwhose
glories; bhagavantamof the Supreme Personality of Godhead; itataking
shelter; asmi ahamI am.
TRANSLATION
by whose illusory energy the jva, who is part and parcel of God, forgets his real
identity because of the bodily concept of life. I take shelter of the Supreme
137
Personality of Godhead, whose glories are difficult to understand.
PURPORT
As stated in Bhagavad-gt, every living entityregardless of whether he be
human, demigod, animal, bird, bee or whateveris part and parcel of the
Supreme Personality of Godhead. The Lord and the living entity are
intimately related like father and son. Unfortunately, because of material
contact, the living entity forgets this and wants to enjoy the material world
independently, according to his own plan. This illusion (my) is very difficult
to surmount. My covers the living entity because of his willingness to forget
the Supreme Personality of Godhead and make his own plan to enjoy this
material world. As long as this contamination continues, the conditioned soul
will be unable to understand his real identity and will perpetually continue
under illusion, life after life. Ato gha-ketra-sutpta-vittair janasya moho 'yam
aha mameti (SB 5.5.8). As long as the living entity is not enlightened so that
he may understand his real position, he will be attracted to materialistic life, to
house, country or field, to society, sons, family, community, bank balance and
so on. Covered by all this, he will continue to think, "I am this body, and
everything related to this body is mine." This materialistic conception of life is
extremely difficult to surmount, but one who surrenders to the Supreme
Personality of Godhead, as did Gajendra, the King of the elephants, comes to
enlightenment on the Brahman platform.
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
"One who is transcendentally situated at once realizes the Supreme Brahman
and becomes fully joyful. He never laments nor desires to have anything; he is
equally disposed toward all living entities. In that state he attains pure
138
devotional service unto Me." (Bg. 18.54) Since a devotee is completely on the
Brahman platform, he is not jealous of any other living entity (sama sarveu
bhteu).
TEXT 30
d 3H=
H "HH9
N " HH' l" l
" FF dH
HF ll ll
r-uka uvca
eva gajendram upavarita-nirviea
brahmdayo vividha-liga-bhidbhimn
naite yadopasaspur nikhiltmakatvt
tatrkhilmara-mayo harir virst
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamin this way;
gajendramunto the King of the elephants, Gajendra; upavaritawhose
description; nirvieamnot directed to any particular person (but to the
Supreme, although he did not know who the Supreme is);
brahm-dayathe demigods, beginning with Brahm, iva, Indra and
Candra; vividhavarieties; liga-bhidwith separate forms;
abhimnconsidering themselves separate authorities; nanot; eteall of
them; yadwhen; upasaspuapproached; nikhila-tmakatvtbecause
the Supreme Personality of Godhead is the Supersoul of everyone;
tatrathere; akhilaof the universe; amara-mayaconsisting of the
demigods (who are only external parts of the body); harithe Supreme
139
Personality of Godhead, who can take away everything; virstappeared
(before the elephant).
TRANSLATION
r ukadeva Gosvm continued: When the King of the elephants was
describing the supreme authority, without mentioning any particular person, he
did not invoke the demigods, headed by Lord Brahm, Lord iva, Indra and
Candra. Thus none of them approached him. However, because Lord Hari is
the Supersoul, Puruottama, the Personality of Godhead, He appeared before
Gajendra.
PURPORT
From the description of Gajendra, he apparently was aiming at the supreme
authority although he did not know who the supreme authority is. He
conjectured, "There is a supreme authority who is above everything." Under
the circumstances, the Lord's various expansions, such as Lord Brahm, Lord
iva, Candra and Indra, all thought, "Gajendra is not asking our help. He is
asking the help of the Supreme, who is above all of us." As Gajendra has
described, the Supreme Lord has various parts and parcels, including the
demigods, human beings and animals, all covered by separate forms. Although
the demigods are in charge of maintaining different aspects of the universe,
Gajendra thought that they were unable to rescue him. Hari vin naiva
mti taranti: no one can rescue anyone from the dangers of birth, death, old
age and disease. It is only the Supreme Personality of Godhead who can rescue
one from the dangers of material existence. Therefore an intelligent person, to
get free from this dangerous existence, approaches the Supreme Personality of
Godhead, not any demigod. As confirmed in Bhagavad-gt (7.20), kmais tais
tair hta jn prapadyante 'nya-devat: those who are unintelligent
approach the various demigods for temporary material benefits. Actually,
however, these demigods cannot rescue the living entity from the dangers of
140
material existence. Like other living entities, the demigods are merely external
parts of the Supreme Personality of Godhead's transcendental body. As stated
in the Vedic mantras, sa tma-agny any devat. Within the body is the
tm, the soul, whereas the various parts of the body like the hands and legs
are external. Similarly, the tm of the entire cosmic manifestation is
Nryaa, Lord Viu, and all the demigods, human beings and other living
entities are parts of His body.
It may also be concluded that since a tree lives on the strength of its root
and when the root is nourished with water all the parts of the tree are
nourished, one should worship the Supreme Personality of Godhead, who is
the original root of everything. Although the Supreme Personality of Godhead
is very difficult to approach, He is very near to us because He lives within our
hearts. As soon as the Lord understands that one is seeking His favor by fully
surrendering, naturally He immediately takes action. Therefore although the
demigods did not come to the aid of Gajendra, the Supreme Personality of
Godhead immediately appeared before him because of his fervent prayer. This
does not mean that the demigods were angry with Gajendra, for actually when
Lord Viu is worshiped, all the other demigods are also worshiped. Yasmin
tue jagat tuam: if the Supreme Personality of Godhead is satisfied, everyone
is satisfied.
yath taror mla-niecanena
tpyanti tat-skandha-bhujopakh
propahrc ca yathendriy
tathaiva sarvrhaam acyutejy
"As pouring water on the root of a tree energizes the trunk, branches, twigs
and everything else, and as supplying food to the stomach enlivens the senses
and limbs of the body, so simply worshiping the Supreme Personality of
Godhead through devotional service automatically satisfies the demigods, who
are parts of that Supreme Personality." (SB 4.31.14) When the Supreme
Personality of Godhead is worshiped, all the demigods are satisfied.
141
TEXT 31
" HF
F "H F F F H l
" B F
> ' '" " ll ! ll
ta tadvad rtam upalabhya jagan-nivsa
stotra niamya divijai saha sastuvadbhi
chandomayena garuena samuhyamna
cakryudho 'bhyagamad u yato gajendra
SYNONYMS
tamunto him (Gajendra); tadvatin that way; rtamwho was very
depressed (because of being attacked by the crocodile);
upalabhyaunderstanding; jagat-nivsathe Lord, who exists everywhere;
stotramthe prayer; niamyahearing; divijaithe denizens of the
heavenly planets; sahawith; sastuvadbhiwho were offering their prayers
also; chandomayenawith the speed He desired; garuenaby Garua;
samuhyamnabeing carried; cakracarrying His disc; yudhaand other
weapons, like the club; abhyagamatarrived; uimmediately;
yatawhere; gajendrathe King of the elephants, Gajendra, was situated.
TRANSLATION
After understanding the awkward condition of Gajendra, who had offered
his prayers, the Supreme Personality of Godhead, Hari, who lives everywhere,
appeared with the demigods, who were offering prayers to Him. Carrying His
disc and other weapons, He appeared there on the back of His carrier, Garua,
142
with great speed, according to His desire. Thus He appeared before Gajendra.
PURPORT
rla Vivantha Cakravart hkura specifically hints that since Gajendra
was in such a difficult position and was praying for the mercy of the Supreme
Personality of Godhead, the demigods, who could have immediately gone to his
rescue, hesitated to go there. Since they considered Gajendra's prayer to be
directed toward the Lord, they felt offended, and this in itself was offensive.
Consequently, when the Lord went there, they also went and offered prayers
to the Lord so that their offense might be excused.
TEXT 32
F 'FF N
" 3= l
3 FN d d
H F ll - ll
so 'nta-sarasy urubalena ghta rto
dv garutmati hari kha uptta-cakram
utkipya smbuja-kara giram ha kcchrn
nryakhila-guro bhagavan namas te
SYNONYMS
sahe (Gajendra); anta-sarasiin the water; uru-balenawith great force;
ghtawho had been captured by the crocodile; rtaand severely
suffering; dvupon seeing; garutmation the back of Garua; harimthe
Lord; khein the sky; uptta-cakramwielding His disc; utkipyaraising;
sa-ambuja-karamhis trunk, along with a lotus flower; giram-hauttered
143
the words; kcchrtwith great difficulty (because of his precarious position);
nryaaO my Lord Nryaa; akhila-guroO universal Lord;
bhagavanO Supreme Personality of Godhead; nama teI offer my
TRANSLATION
Gajendra had been forcefully captured by the crocodile in the water and was
feeling acute pain, but when he saw that Nryaa, wielding His disc, was
coming in the sky on the back of Garua, he immediately took a lotus flower in
his trunk, and with great difficulty due to his painful condition, he uttered the
following words: "O my Lord, Nryaa, master of the universe, O Supreme
Personality of Godhead, I offer my respectful obeisances unto You."
PURPORT
The King of the elephants was so very eager to see the Supreme Personality
of Godhead that when he saw the Lord coming in the sky, with great pain and
in a feeble voice he offered respect to the Lord. A devotee does not consider a
dangerous position to be dangerous, for in such a dangerous position he can
fervently pray to the Lord in great ecstasy. Thus a devotee regards danger as a
good opportunity. Tat te'nukamp susamkama. When a devotee is in
great danger, he sees that danger to be the great mercy of the Lord because it is
an opportunity to think of the Lord very sincerely and with undiverted
attention. Tat te 'nukamp susamkamo bhujna evtma-kta vipkam
(SB 10.14.8). He does not accuse the Supreme Personality of Godhead for
having let His devotee fall into such a dangerous condition. Rather, he
considers that dangerous condition to be due to his past misdeeds and takes it
as an opportunity to pray to the Lord and offer thanks for having been given
such an opportunity. When a devotee lives in this way, his salvationhis
going back home, back to Godheadis guaranteed. We can see this to be true
from the example of Gajendra, who anxiously prayed to the Lord and thus
144
received an immediate chance to return home, back to Godhead.
TEXT 33
H B FFH
F FF d A l
" H< " "
F =" ll ll
ta vkya pitam aja sahasvatrya
sa-grham u sarasa kpayojjahra
grhd vipita-mukhd ari gajendra
sapayat harir ammucad ucchriym
SYNONYMS
tamhim (Gajendra); vkyaafter seeing (in that condition); pitamwho
was very aggrieved; ajathe unborn, the Supreme Personality of Godhead;
sahasall of a sudden; avatryagetting down (from the back of Garua);
sa-grhamwith the crocodile; uimmediately; sarasafrom the water;
kpayout of great mercy; ujjahratook out; grhtfrom the crocodile;
vipitaseparated; mukhtfrom the mouth; ariwith the disc;
gajendramGajendra; sampayatmwho were looking on; harithe
Supreme Personality of Godhead; ammhim (Gajendra); ucatsaved;
ucchriymin the presence of all the demigods.
TRANSLATION
Thereafter, seeing Gajendra in such an aggrieved position, the unborn
Supreme Personality of Godhead, Hari, immediately got down from the back of
Garua by His causeless mercy and pulled the King of the elephants, along with
145
the crocodile, out of the water. Then, in the presence of all the demigods, who
were looking on, the Lord severed the crocodile's mouth from its body with His
disc. In this way He saved Gajendra, the King of the elephants.
Thus end the Bhaktivedanta purports of the Eighth Canto, Third Chapter, of the
rmad-Bhgavatam, entitled "Gajendra's Prayers of Surrender."
4. Gajendra Returns to the Spiritual World
This Fourth Chapter describes the previous birth of Gajendra and the
crocodile. It tells how the crocodile became a Gandharva and how Gajendra
became an associate of the Supreme Personality of Godhead.
There was a king on the Gandharva planet whose name was Hh. Once
this King Hh was enjoying with women in the water, and while enjoying he
pulled the leg of Devala i, who was also taking a bath in the water. Upon
this, the sage became very angry and immediately cursed him to become a
crocodile. King Hh was very sorry when cursed in that way, and he begged
pardon from the sage, who in compassion gave him the benediction that he
would be freed when Gajendra was delivered by the Personality of Godhead.
Thus the crocodile was delivered when killed by Nryaa.
When Gajendra, by the mercy of the Lord, became one of the Lord's
associates in Vaikuha, he got four hands. This achievement is called
srpya-mukti, or the liberation of receiving a spiritual body exactly like that
of Nryaa. Gajendra, in his previous birth, had been a great devotee of Lord
Viu. His name was Indradyumna, and he was the King of the Tmila
country. Following the Vedic principles, this King retired from family life and
146
constructed a small cottage in the Malaycala Hills, where he always worshiped
the Supreme Personality of Godhead in silence. Agastya i, along with many
disciples, once approached King Indradyumna's rama, but because the King
was meditating on the Supreme Personality of Godhead, he could not receive
Agastya i properly. Thus the i became very angry and cursed the King to
become a dull elephant. In accordance with this curse, the King was born as an
elephant, and he forgot all about his previous activities in devotional service.
Nonetheless, in his birth as an elephant, when he was dangerously attacked by
the crocodile, he remembered his past life in devotional service and
remembered a prayer he had learned in that life. Because of this prayer, he
again received the mercy of the Lord. Thus he was immediately delivered, and
he became one of the Lord's four-handed associates.
ukadeva Gosvm ends this chapter by describing the good fortune of the
elephant. ukadeva Gosvm says that by hearing the narration of Gajendra's
deliverance, one can also get the opportunity to be delivered. ukadeva
Gosvm vividly describes this, and thus the chapter ends.
TEXT 1
d 3H=
" " H9 'H N l
= d F F F d ll ! ll
r-uka uvca
tad devari-gandharv
brahmena-purogam
mumucu kusumsra
asanta karma tad dhare
SYNONYMS
147
r-uka uvcar ukadeva Gosvm said; tadat that time (when
Gajendra was delivered); deva-i-gandharvthe demigods, sages and
Gandharvas; brahma-na-purogamheaded by Lord Brahm and Lord
iva; mumucushowered; kusuma-srama covering of flowers;
asantawhile praising; karmatranscendental activity; tatthat
(gajendra-mokaa); hareof the Supreme Personality of Godhead.
TRANSLATION
r ukadeva Gosvm said: When the Lord delivered Gajendra, King of the
elephants, all the demigods, sages and Gandharvas, headed by Brahm and iva,
praised this activity of the Supreme Personality of Godhead and showered
flowers upon both the Lord and Gajendra.
PURPORT
It is evident from this chapter that great sages like Devala i, Nrada
Muni and Agastya Muni will sometimes curse someone. The curse of such a
personality, however, is in fact a benediction. Both the crocodile, who had
been a Gandharva in his previous life, and Gajendra, who had been a king
named Indradyumna, were cursed, but both of them benefited. Indradyumna,
in his birth as an elephant, attained salvation and became a personal associate
of the Lord in Vaikuha, and the crocodile regained his status as a
Gandharva. We find evidence in many places that the curse of a great saint or
devotee is not a curse but a benediction.
TEXT 2
" " " " 'H l
9> FF 8 H 9 ll - ll
148
nedur dundubhayo divy
gandharv nantur jagu
aya cra siddhs
tuuvu puruottamam
SYNONYMS
neduvibrated; dundubhayakettledrums; divyin the sky of the higher
planetary system; gandharvresidents of Gandharvaloka; nantudanced;
jaguand sang; ayaall the saintly sages; crathe inhabitants of
the Craa planet; siddhthe inhabitants of the Siddha planet;
tuuvuoffered prayers; purua-uttamamto the Supreme Personality of
Godhead, Puruottama, the best of males.
TRANSLATION
There was a beating of kettledrums in the heavenly planets, the inhabitants
of Gandharvaloka began to dance and sing, while great sages and the inhabitants
of Craaloka and Siddhaloka offered prayers to the Supreme Personality of
Godhead, Puruottama.
TEXTS 3-4
'F F H FU > ^' d l
" H 'H F ll ll
F' d l
' d Fd~ ll H ll
yo 'sau grha sa vai sadya
paramcarya-rpa-dhk
mukto devala-pena
149
hhr gandharva-sattama
praamya irasdham
uttama-lokam avyayam
agyata yao-dhma
krtanya-gua-sat-katham
SYNONYMS
yahe who; asauthat; grhabecame a crocodile; sahe; vaiindeed;
sadyaimmediately; paramavery nice; caryawonderful;
rpa-dhkpossessing the form (of his original Gandharva position);
muktawas delivered; devala-penaby the cursing of Devala i;
hhwhose name was formerly Hh; gandharva-sattamathe best of
Gandharvaloka; praamyaoffering his obeisances; irasby the head;
adhamunto the supreme master; uttama-lokamwho is worshiped by the
choicest verses; avyayamwho is the supreme eternal; agyatahe began to
chant; yaa-dhmathe glories of the Lord;
krtanya-gua-sat-kathamwhose transcendental pastimes and qualities are
glorious.
TRANSLATION
The best of the Gandharvas, King Hh, having been cursed by Devala
Muni, had become a crocodile. Now, having been delivered by the Supreme
Personality of Godhead, he assumed a very beautiful form as a Gandharva.
Understanding by whose mercy this had happened, he immediately offered his
respectful obeisances with his head and began chanting prayers just suitable for
the transcendental Lord, the supreme eternal, who is worshiped by the choicest
verses.
PURPORT
150
The story of how the Gandharva had become a crocodile will be described
later. The curse by which the Gandharva took this position was actually a
blessing, not a curse. One should not be displeased when a saintly person
curses someone, for his curse, indirectly, is a blessing. The Gandharva had the
mentality of an inhabitant of the celestial planetary system, and for him to
become an associate of the Supreme Lord would have taken millions of long
years. However, because he was cursed by Devala i, he became a crocodile
and in only one life was fortunate enough to see the Supreme Personality of
Godhead face to face and be promoted to the spiritual world to become one of
the Lord's associates. Similarly, Gajendra was also delivered by the Supreme
Personality of Godhead when he was freed from the curse of Agastya Muni.
TEXT 5
F ' d l
dF d FH dN9 ll 7 ll
so 'nukampita ena
parikramya praamya tam
lokasya payato loka
svam agn mukta-kilbia
SYNONYMS
sahe (King Hh); anukampitabeing favored; enaby the Supreme
Lord; parikramyacircumambulating; praamyaoffering his obeisances;
tamunto Him; lokasyaall the demigods and men; payatawhile seeing;
lokamto the planet; svamhis own; agtwent back; muktabeing
delivered; kilbiafrom the reactions of his sin.
151
TRANSLATION
Having been favored by the causeless mercy of the Supreme Personality of
Godhead and having regained his original form, King Hh circumambulated
the Lord and offered his obeisances. Then, in the presence of all the demigods,
headed by Brahm, he returned to Gandharvaloka. He had been freed of all
sinful reactions.
TEXT 6
" HF " H 'N' l
R H ^ HF> ll ll
gajendro bhagavat-spard
vimukto 'jna-bandhant
prpto bhagavato rpa
pta-vs catur-bhuja
SYNONYMS
gajendrathe King of the elephants, Gajendra; bhagavat-spartbecause of
being touched by the hand of the Supreme Personality of Godhead;
vimuktawas immediately freed; ajna-bandhantfrom all kinds of
ignorance, especially the bodily concept of life; prptaachieved;
bhagavataof the Supreme Personality of Godhead; rpamthe same bodily
features; pta-vswearing yellow garments; catu-bhujaand
four-handed, with conchshell, disc, club and lotus.
TRANSLATION
Because Gajendra, King of the elephants, had been touched directly by the
152
hands of the Supreme Personality of Godhead, he was immediately freed of all
material ignorance and bondage. Thus he received the salvation of
srpya-mukti, in which he achieved the same bodily features as the Lord,
being dressed in yellow garments and possessing four hands.
PURPORT
If one is favored by the Supreme Personality of Godhead by having his gross
body touched by the Lord, his body turns into a spiritual body, and he can go
back home, back to Godhead. Gajendra assumed a spiritual body when his
body was touched by the Lord. Similarly, Dhruva Mahrja assumed his
spiritual body in this way. Arcan-paddhati, daily worship of the Deity,
provides an opportunity to touch the body of the Supreme Personality of
Godhead, and thus it enables one to be fortunate enough to get a spiritual
body and go back to Godhead. Not only by touching the body of the Supreme
Lord, but simply by hearing about His pastimes, chanting His glories, touching
His feet and offering worshipin other words, by serving the Lord somehow
or otherone is purified of material contamination. This is the result of
touching the Supreme Lord. One who is a pure devotee (anybhilit-nyam
[Bhakti-rasmta-sindhu 1.1.11(74)]), who acts according to the stra and the
words of the Supreme Personality of Godhead, certainly becomes purified.
Like Gajendra, he assumes a spiritual body and returns home, back to
Godhead.
TEXT 7
F H H " BH " HBF l
" U H H ll O ll
sa vai prvam abhd rj
pyo dravia-sattama
153
indradyumna iti khyto
viu-vrata-paryaa
SYNONYMS
sathis elephant (Gajendra); vaiindeed; prvamformerly; abhtwas;
rja king; pyaof the country known as Pya;
dravia-sat-tamathe best of those born in Dravia-dea, South India;
indradyumnaby the name Mahrja Indradyumna; itithus;
khytacelebrated; viu-vrata-paryaawho was a first-class Vaiava,
always engaged in the service of the Lord.
TRANSLATION
This Gajendra had formerly been a Vaiava and the king of the country
known as Pya, which is in the province of Dravia [South India]. In his
previous life, he was known as Indradyumna Mahrja.
TEXT 8
F d"'d H
H l
<'FF '
F= F d = ll ll
sa ekadrdhana-kla tmavn
ghta-mauna-vrata vara harim
ja-dharas tpasa pluto 'cyuta
samarcaym sa kulcalrama
154
SYNONYMS
sathat Indradyumna Mahrja; ekadonce upon a time;
rdhana-kleat the time of worshiping the Deity; tmavnengaged in
devotional service in meditation with great attention; ghtataken;
mauna-vratathe vow of silence (not talking with anyone); varamthe
supreme controller; harimthe Personality of Godhead; ja-dharawith
matted locks; tpasaalways engaged in austerity; plutaalways merged in
love for the Supreme Personality of Godhead; acyutamthe infallible Lord;
samarcaym sawas worshiping; kulcala-ramahe made his rama in
Kulcala (the Malaya Hills).
TRANSLATION
Indradyumna Mahrja retired from family life and went to the Malaya
Hills, where he had a small cottage for his rama. He wore matted locks on his
head and always engaged in austerities. Once, while observing a vow of silence,
he was fully engaged in the worship of the Lord and absorbed in the ecstasy of
love of Godhead.
TEXT 9
"
F l
H d "d
F F 9> d ll ll
yadcchay tatra mah-ya muni
samgamac chiya-gaai paririta
ta vkya tm aktrhadika
155
rahasy upsnam i cukopa ha
SYNONYMS
yadcchayout of his own will (without being invited); tatrathere;
mah-yavery celebrated, well-known; muniAgastya Muni;
samgamatarrived; iya-gaaiby his disciples; pariritasurrounded;
tamhim; vkyaseeing; tmsilent; akta-arhaa-dikamwithout
offering a respectful reception; rahasiin a secluded place; upsnamsitting
in meditation; ithe great sage; cukopabecame very angry; hait so
happened.
TRANSLATION
While Indradyumna Mahrja was engaged in ecstatic meditation,
worshiping the Supreme Personality of Godhead, the great sage Agastya Muni
arrived there, surrounded by his disciples. When the Muni saw that Mahrja
Indradyumna, who was sitting in a secluded place, remained silent and did not
follow the etiquette of offering him a reception, he was very angry.
TEXT 10
F ""F'
"dNU l
H H H M
~ F=' F H ll ! ll
tasm ima pam add asdhur
aya durtmkta-buddhir adya
viprvamant viat tamisra
yath gaja stabdha-mati sa eva
156
SYNONYMS
tasmaiunto Mahrja Indradyumna; imamthis; pamcurse; adthe
gave; asdhunot at all gentle; ayamthis; durtmdegraded soul;
aktawithout education; buddhihis intelligence; adyanow; vipraof a
brhmaa; avamantinsulter; viatmlet him enter; tamisramdarkness;
yathas; gajaan elephant; stabdha-matipossessing blunt intelligence;
sahe; evaindeed.
TRANSLATION
Agastya Muni then spoke this curse against the King: This King
Indradyumna is not at all gentle. Being low and uneducated, he has insulted a
brhmaa. May he therefore enter the region of darkness and receive the dull,
dumb body of an elephant.
PURPORT
An elephant is very strong, it has a very big body, and it can work very hard
and eat a large quantity of food, but its intelligence is not at all commensurate
with its size and strength. Thus in spite of so much bodily strength, the
elephant works as a menial servant for a human being. Agastya Muni thought
it wise to curse the King to become an elephant because the powerful King did
not receive Agastya Muni as one is obliged to receive a brhmaa. Yet
although Agastya Muni cursed Mahrja Indradyumna to become an elephant,
the curse was indirectly a benediction, for by undergoing one life as an
elephant, Indradyumna Mahrja ended the reactions for all the sins of his
previous life. Immediately after the expiry of the elephant's life, he was
promoted to Vaikuhaloka to become a personal associate of the Supreme
Personality of Godhead, Nryaa, in a body exactly like that of the Lord. This
is called srpya-mukti.
157
TEXTS 11-12
d 3H=
H H 'F H F l
" U ' 9 " 8 " ' ll !! ll
d & F H l
= H 9H ' F ll !- ll
r-uka uvca
eva aptv gato 'gastyo
bhagavn npa snuga
indradyumno 'pi rjarir
dia tad upadhrayan
panna kaujar yonim
tma-smti-vininm
hary-arcannubhvena
yad-gajatve 'py anusmti
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamthus; aptvafter
cursing; gataleft that place; agastyaAgastya Muni; bhagavnso
powerful; npaO King; sa-anugawith his associates;
indradyumnaKing Indradyumna; apialso; rjarialthough he was a
rjari; diambecause of past deeds; tatthat curse;
upadhrayanconsidering; pannagot; kaujarmof an elephant;
yonimthe species; tma-smtiremembrance of one's identity;
vininmwhich destroys; harithe Supreme Personality of Godhead;
arcana-anubhvenabecause of worshiping; yatthat; gajatvein the body of
158
an elephant; apialthough; anusmtithe opportunity to remember his past
devotional service.
TRANSLATION
ukadeva Gosvm continued: My dear King, after Agastya Muni had thus
cursed King Indradyumna, the Muni left that place along with his disciples.
Since the King was a devotee, he accepted Agastya Muni's curse as welcome
because it was the desire of the Supreme Personality of Godhead. Therefore,
although in his next life he got the body of an elephant, because of devotional
service he remembered how to worship and offer prayers to the Lord.
PURPORT
This is the unique position of a devotee of the Supreme Personality of
Godhead. Although the King was cursed, he welcomed the curse because a
devotee is always aware that nothing can happen without the desire of the
Supreme Lord. Although the King was not at fault, Agastya Muni cursed him,
and when this happened the King considered it to be due to his past misdeeds.
Tat te 'nukamp susamkama (SB 10.14.8). This is a practical example of
how a devotee thinks. He regards any reverses in life as blessings of the
Supreme Personality of Godhead. Therefore, instead of being agitated by such
reverses, he continues his activities of devotional service, and Ka takes care
of him and enables him to be promoted to the spiritual world, back to
Godhead. If a devotee has to suffer the reactions of his past misdeeds, the
Supreme Lord arranges for him to be given only a token of these reactions, and
very soon he is freed from all the reactions of material contamination. One
should therefore adhere to devotional service, and the Lord Himself will very
soon see to one's promotion to the spiritual world. A devotee should not be
disturbed by unfortunate circumstances, but must continue his regular
program, depending on the Lord for everything. The word upadhrayan,
"considering," is very significant in this verse. This word indicates that a
159
devotee knows what is what; he understands what is happening in material,
conditional life.
TEXT 13
H H ~=
F 9 " l
'H FHN '
d " FHH BF ' ll ! ll
eva vimokya gaja-ytha-pam abja-nbhas
tenpi prada-gati gamitena yukta
gandharva-siddha-vibudhair upagyamna-
karmdbhuta sva-bhavana garusano 'gt
SYNONYMS
evamthus; vimokyadelivering; gaja-ytha-pamthe King of the
elephants, Gajendra; abja-nbhathe Supreme Personality of Godhead, from
whose navel sprouts a lotus flower; tenaby him (Gajendra); apialso;
prada-gatimthe position of the Lord's associate; gamitenawho had
already gotten; yuktaaccompanied; gandharvaby the denizens of
Gandharvaloka; siddhathe denizens of Siddhaloka; vibudhaiand by all
great learned sages; upagyamnawere being glorified; karmawhose
transcendental activities; adbhutamall-wonderful; sva-bhavanamto His
own abode; garua-sanasitting on the back of Garua; agtreturned.
TRANSLATION
Upon delivering the King of the elephants from the clutches of the crocodile,
and from material existence, which resembles a crocodile, the Lord awarded him
160
the status of srpya-mukti. In the presence of the Gandharvas, the Siddhas
and the other demigods, who were praising the Lord for His wonderful
transcendental activities, the Lord, sitting on the back of His carrier, Garua,
returned to His all-wonderful abode and took Gajendra with Him.
PURPORT
In this verse the word vimokya is significant. For a devotee, moka or
muktisalvationmeans getting the position of the Lord's associate. The
impersonalists are satisfied to get the liberation of merging in the Brahman
effulgence, but for a devotee, mukti (liberation) means not to merge in the
effulgence of the Lord, but to be directly promoted to the Vaikuha planets
and to become an associate of the Lord. In this regard, there is a relevant verse
in rmad-Bhgavatam (10.14.8):
tat te 'nukamp susamkamo
bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namas te
jveta yo mukti-pade sa dya-bhk
"One who seeks Your compassion and thus tolerates all kinds of adverse
conditions due to the karma of his past deeds, who engages always in Your
devotional service with his mind, words and body, and who always offers
obeisances unto You, is certainly a bona fide candidate for liberation." A
devotee who tolerates everything in this material world and patiently executes
his devotional service can become mukti-pade sa dya-bhk, a bona fide
candidate for liberation. The word dya-bhk refers to a hereditary right to the
Lord's mercy. A devotee must simply engage in devotional service, not caring
about material situations. Then he automatically becomes a rightful candidate
for promotion to Vaikuhaloka. The devotee who renders unalloyed service
to the Lord gets the right to be promoted to Vaikuhaloka, just as a son
inherits the property of his father.
161
When a devotee gets liberation, he becomes free from material
contamination and engages as a servant of the Lord. This is explained in
rmad-Bhgavatam (2.10.6): muktir hitvnyath rpa svarpena vyavasthiti.
The word svarpa refers to srpya-muktigoing back home, back to
Godhead, and remaining the Lord's eternal associate, having regained a
spiritual body exactly resembling that of the Lord, with four hands, holding
the akha, cakra, gad and padma. The difference between the mukti of the
impersonalist and that of the devotee is that the devotee is immediately
appointed an eternal servant of the Lord, whereas the impersonalist, although
merging in the effulgence of the brahmajyoti, is still insecure and therefore
generally falls again to this material world. ruhya kcchrea para pada
tata patanty adho 'ndta-yumad-aghraya (SB 10.2.32). Although the
impersonalist rises to the Brahman effulgence and enters into that effulgence,
he has no engagement in the service of the Lord, and therefore he is again
attracted to materialistic philanthropic activities. Thus he comes down to open
hospitals and educational institutions, feed poor men and perform similar
materialistic activities, which the impersonalist thinks are more precious than
serving the Supreme Personality of Godhead. Andta-yumad-aghraya. The
impersonalists do not think that the service of the Lord is more valuable than
serving the poor man or starting a school or hospital. Although they say
brahma satya jagan mithy"Brahman is real, and the material world is
false"they are nonetheless very eager to serve the false material world and
neglect the service of the lotus feet of the Supreme Personality of Godhead.
TEXT 14
H
d H l
FH F dd9
162
" FH d H H ll !H ll
etan mah-rja taverito may
knubhvo gaja-rja-mokaam
svargya yaasya kali-kalmapaha
dusvapna-na kuru-varya vatm
SYNONYMS
etatthis; mah-rjaO King Parkit; tavaunto you; ritadescribed;
mayby me; ka-anubhvathe unlimited potency of Lord Ka (by
which He can deliver a devotee); gaja-rja-mokaamdelivering the King of
the elephants; svargyamgiving elevation to higher planetary systems;
yaasyamincreasing one's reputation as a devotee;
kali-kalmaa-apahamdiminishing the contamination of the Kali-yuga;
dusvapna-namcounteracting the causes of bad dreams; kuru-varyaO
best among the Kurus; vatmof persons who hear this narration.
TRANSLATION
My dear King Parkit, I have now described the wonderful power of Ka,
as displayed when the Lord delivered the King of the elephants. O best of the
Kuru dynasty, those who hear this narration become fit to be promoted to the
higher planetary systems. Simply because of hearing this narration, they gain a
reputation as devotees, they are unaffected by the contamination of Kali-yuga,
and they never see bad dreams.
TEXT 15
~ d Fd l
163
= ~ " FH U ll !7 ll
yathnukrtayanty etac
chreyas-km dvijtaya
ucaya prtar utthya
dusvapndy-upantaye
SYNONYMS
yathwithout deviation; anukrtayantithey chant; etatthis narration of
the deliverance of Gajendra; reya-kmpersons who desire their own
auspiciousness; dvi-jtayathe twice-born (brhmaas, katriyas and vaiyas);
ucayaespecially the brhmaas, who are always clean; prtain the
morning; utthyaafter getting up from sleep; dusvapna-dibeginning
with sleeping badly at night; upantayeto counteract all troublesome
positions.
TRANSLATION
Therefore, after getting up from bed in the morning, those who desire their
own welfareespecially the brhmaas, katriyas, vaiyas and in particular the
brhmaa Vaiavasshould chant this narration as it is, without deviation, to
counteract the troubles of bad dreams.
PURPORT
Every verse in the Vedic literature, especially in the rmad-Bhgavatam
and Bhagavad-gt, is a Vedic mantra. Here the words yathnukrtayanti are
used to recommend that this literature be presented as it is. Unscrupulous
persons, however, deviate from the actual narration and interpret the text in
their own way with grammatical jugglery. Such deviations are to be avoided.
This is a Vedic injunction supported by ukadeva Gosvm, one of the
164
mahjanas, or authorities. He says, yathnukrtayanti: one should recite the
mantra as it is, without deviation, for then one will be eligible to rise to the
platform of all good fortune. ukadeva Gosvm especially recommends that
those who are brhmaas (ucaya) recite all these mantras after rising from
bed in the morning.
Because of sinful activities, at night we have bad dreams, which are very
troublesome. Indeed, Mahrja Yudhihira was obliged to see hell because of a
slight deviation from devotional service to the Lord. Therefore,
dusvapnabad dreamsoccur because of sinful activities. A devotee
sometimes accepts a sinful person as his disciple, and to counteract the sinful
reactions he accepts from the disciple, he has to see a bad dream. Nonetheless,
the spiritual master is so kind that in spite of having bad dreams due to the
sinful disciple, he accepts this troublesome business for the deliverance of the
victims of Kali-yuga. After initiation, therefore, a disciple should be extremely
careful not to commit again any sinful act that might cause difficulties for
himself and the spiritual master. Before the Deity, before the fire, before the
spiritual master and before the Vaiavas, the honest disciple promises to
refrain from all sinful activity. Therefore he must not again commit sinful acts
and thus create a troublesome situation.
TEXT 16
" " d F l
H FH FH H ll ! ll
idam ha hari prto
gajendra kuru-sattama
vat sarva-bhtn
sarva-bhta-mayo vibhu
165
SYNONYMS
idamthis; hasaid; harithe Supreme Personality of Godhead;
prtabeing pleased; gajendramunto Gajendra; kuru-sat-tamaO best of
the Kuru dynasty; vatmhearing; sarva-bhtnmin the presence of
everyone; sarva-bhta-mayaall-pervading Personality of Godhead;
vibhuthe great.
TRANSLATION
O best of the Kuru dynasty, the Supreme Personality of Godhead, the
Supersoul of everyone, being thus pleased, addressed Gajendra in the presence
of everyone there. He spoke the following blessings.
TEXTS 17-24
H H=
H = F>" d"d l
H d=dH F " ll !O ll
l ' N HF = l
" ' = FH ll ! ll
HF d F " d "d l
F " F ll ! ll
9 = d F " H " l
N "9 H " H = ll - ll
FdHUH d l
d F F ll -! ll
H F H ' l
166
"' m F d ll -- ll
l FFH " d" FH l
' H N 9FR d > H ll - ll
3~ F F l
F ^ ' F ' ll -H ll
r-bhagavn uvca
ye m tv ca sara ceda
giri-kandara-knanam
vetra-kcaka-ven
gulmni sura-pdapn
gmni dhiyni
brahmao me ivasya ca
kroda me priya dhma
veta-dvpa ca bhsvaram
rvatsa kaustubha ml
gad kaumodak mama
sudarana pcajanya
supara patagevaram
ea ca mat-kal skm
riya dev mad-raym
brahma nradam i
bhava prahrdam eva ca
matsya-krma-varhdyair
avatrai ktni me
karmy ananta-puyni
srya soma hutanam
praava satyam avyakta
167
go-viprn dharmam avyayam
dkyar dharma-patn
soma-kayapayor api
gag sarasvat nand
klind sita-vraam
dhruva brahma-n sapta
puya-lok ca mnavn
utthypara-rtrnte
prayat susamhit
smaranti mama rpi
mucyante te 'haso 'khilt
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said; yethose
who; mmMe; tvmyou; caalso; saralake; caalso; idamthis;
girihill (Trika Mountain); kandaracaves; knanamgardens; vetraof
cane; kcakahollow bamboo; venmand of another kind of bamboo;
gulmniclusters; sura-pdapncelestial trees; githe peaks;
imnithese; dhiyniabodes; brahmaaof Lord Brahm; meof Me;
ivasyaof Lord iva; caalso; kra-udamthe ocean of milk; meMy;
priyamvery dear; dhmaplace; veta-dvpamknown as the white island;
caalso; bhsvaramalways brilliant with spiritual rays; rvatsamthe mark
named rvatsa; kaustubhamthe Kaustubha gem; mlmgarland;
gadmclub; kaumodakmknown as Kaumodak; mamaMy;
sudaranamSudarana disc; pcajanyamconchshell named Pcajanya;
suparamGarua; pataga-varamthe king of all birds; eamthe resting
place ea Nga; caand; mat-kalmMy expanded part; skmmvery
subtle; riyam devmthe goddess of fortune; mat-raymall dependent
upon Me; brahmamLord Brahm; nradam imthe great saint Nrada
Muni; bhavamLord iva; prahrdam eva caas well as Prahlda;
168
matsyathe Matsya incarnation; krmathe Krma incarnation;
varhathe boar incarnation; dyaiand so on; avatraiby different
incarnations; ktnidone; meMy; karmiactivities; anantaunlimited;
puyniauspicious, pious; sryamthe sun-god; somamthe moon-god;
hutanamthe fire-god; praavamthe okra mantra; satyamthe
Absolute Truth; avyaktamthe total material energy; go-viprnthe cows
and brhmaas; dharmamdevotional service; avyayamnever ending;
dkyathe daughters of Daka; dharma-patnbona fide wives;
somaof the moon-god; kayapayoand of the great i Kayapa; apialso;
gagmthe River Ganges; sarasvatmthe River Sarasvat; nandmthe
River Nand; klindmthe River Yamun; sita-vraamthe elephant
Airvata; dhruvamDhruva Mahrja; brahma-ngreat is; saptaseven;
puya-loknextremely pious; caand; mnavnhuman beings;
utthyagetting up; apara-rtra-anteat the end of the night;
prayatbeing very careful; su-samhitwith concentrated minds;
smarantiremember; mamaMy; rpiforms; mucyanteare delivered;
tesuch persons; ahasafrom sinful reactions; akhiltof all kinds.
TRANSLATION
The Supreme Personality of Godhead said: Freed from all sinful reactions
are those who rise from bed at the end of night, early in the morning, and fully
concentrate their minds with great attention upon My form; your form; this
lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants;
the celestial trees; the residential quarters of Me, Lord Brahm and Lord iva;
the three peaks of Trika Mountain, made of gold, silver and iron; My very
pleasing abode [the ocean of milk]; the white island, vetadvpa, which is
always brilliant with spiritual rays; My mark of rvatsa; the Kaustubha gem;
My Vaijayant garland; My club, Kaumodak; My Sudarana disc and
Pcajanya conchshell; My bearer, Garua, the king of the birds; My bed, ea
Nga; My expansion of energy the goddess of fortune; Lord Brahm; Nrada
169
Muni; Lord iva; Prahlda; My incarnations like Matsya, Krma and Varha;
My unlimited all-auspicious activities, which yield piety to he who hears them;
the sun; the moon; fire; the mantra okra; the Absolute Truth; the total
material energy; the cows and brhmaas; devotional service; the wives of Soma
and Kayapa, who are all daughters of King Daka; the Rivers Ganges,
Sarasvat, Nand and Yamun [Klind]; the elephant Airvata; Dhruva
Mahrja; the seven is; and the pious human beings.
TEXT 25
F H l N ' l
9 = "" H ll -7 ll
ye m stuvanty anenga
pratibudhya nityaye
te prtyaye cha
dadmi vipul gatim
SYNONYMS
yethose who; mmunto Me; stuvantioffer prayers; anenain this way;
agaO King; pratibudhyagetting up; nia-atyayeat the end of night;
temfor them; pra-atyayeat the time of death; caalso; ahamI;
dadmigive; vipulmthe eternal, unlimited; gatimtransferral to the
spiritual world.
TRANSLATION
My dear devotee, unto those who rise from bed at the end of night and offer
Me the prayers offered by you, I give an eternal residence in the spiritual world
at the end of their lives.
170
TEXT 26
d 3H=
" 9d ' l
9 HN 'd ' ll - ll
r-uka uvca
ity diya hkea
prdhmya jalajottamam
harayan vibudhnkam
ruroha khagdhipam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; diyaadvising;
hkeathe Supreme Personality of Godhead, known as Hkea;
prdhmyablowing; jala-ja-uttamamthe conchshell, the best of the
aquatics; harayanpleasing; vibudha-ankamthe host of demigods, headed
by Lord Brahm and Lord iva; rurohagot up; khaga-adhipamon the back
of Garua.
TRANSLATION
r ukadeva Gosvm continued: After giving this instruction, the Lord,
who is known as Hkea, bugled with His Pcajanya conchshell, in this way
pleasing all the demigods, headed by Lord Brahm. Then He mounted the back
of His carrier, Garua.
Thus end the Bhaktivedanta purports of the Eighth Canto, Fourth Chapter, of the
rmad-Bhgavatam, entitled "Gajendra Returns to the Spiritual World."
171
5. The Demigods Appeal to the Lord for Protection
This chapter describes the fifth and sixth Manus, and it also describes the
prayers of the demigods and the curse of Durvs Muni.
The brother of Tmasa, the fourth Manu, who has previously been
described, was the fifth Manu, Raivata. The sons of Raivata included Arjuna,
Bali and Vindhya. During the reign of this Manu, Indra, the King of heaven,
was known as Vibhu. Among the demigods were the Bhtarayas, and among
the seven is were Hirayarom, Vedair and rdhvabhu. The i known as
ubhra, by his wife, Vikuh, gave birth to the Supreme Personality of
Godhead, Vaikuha. This Supreme Personality of Godhead manifested a
Vaikuha planet at the request of Ramdev. His power and activities are
mentioned in the Third Canto.
The sixth Manu was Ckua, the son of Caku Manu. Among the sons of
the sixth Manu were Pru, Prua and Sudyumna. During the reign of this
Manu, Mantradruma was Indra, the King of the heavenly planets. Among the
demigods were the pyas, and among the seven is were Havimn and
Vraka. The wife of Vairja, whose name was Devasambhti, gave birth to
Ajita, an incarnation of the Supreme Personality of Godhead. This Ajita,
taking the shape of a tortoise and holding the mountain known as Mandara on
His back, churned the ocean and produced nectar for the demigods.
Mahrja Parkit was very eager to hear about the churning of the ocean,
and therefore ukadeva Gosvm began to explain to him how the demigods,
having been cursed by Durvs Muni, were defeated in battle by the asuras.
When the demigods were deprived of their heavenly kingdom, they went to
the assembly house of Lord Brahm and informed Lord Brahm of what had
172
happened. Then Brahm, along with all the demigods, went to the shore of the
ocean of milk and offered prayers to Krodakay Viu.
TEXT 1
d 3H=
" d l
" H H ll ! ll
r-uka uvca
rjann uditam etat te
hare karmgha-nanam
gajendra-mokaa puya
raivata tv antara u
SYNONYMS
r-uka uvcar ukadeva Gosvm said; rjanO King; uditamalready
described; etatthis; teunto you; hareof the Lord; karmaactivity;
agha-nanamby hearing which one can be freed from all misfortune;
gajendra-mokaamdeliverance of Gajendra, the King of the elephants;
puyamvery pious to hear and describe; raivatamabout Raivata Manu;
tubut; antaramin this millennium; ukindly hear from me.
TRANSLATION
ukadeva Gosvm continued: O King, I have described to you the pastime
of Gajendra-mokaa, which is most pious to hear. By hearing of such activities
of the Lord, one can be freed from all sinful reactions. Now please listen as I
describe Raivata Manu.
173
TEXT 2
H FFF " l
NH'"FF F H d ll - ll
pacamo raivato nma
manus tmasa-sodara
bali-vindhydayas tasya
sut hrjuna-prvak
SYNONYMS
pacamathe fifth; raivataRaivata; nmaby the name; manuManu;
tmasa-sodarathe brother of Tmasa Manu; baliBali; vindhyaVindhya;
dayaand so on; tasyahis; sutsons; hacertainly; arjunaArjuna;
prvakheading all the sons.
TRANSLATION
The brother of Tmasa Manu was the fifth Manu, named Raivata. His sons
were headed by Arjuna, Bali and Vindhya.
TEXT 3
H " F " l
H " 3 N" ll ll
vibhur indra sura-ga
rjan bhtaraydaya
hirayarom vedair
rdhvabhv-dayo dvij
174
SYNONYMS
vibhuVibhu; indrathe King of heaven; sura-gathe demigods;
rjanO King; bhtaraya-dayaheaded by the Bhtarayas;
hirayaromHirayarom; vedairVedair; rdhvabhurdhvabhu;
dayaand others; dvijthe brhmaas or is who occupied the seven
planets.
TRANSLATION
O King, in the millennium of Raivata Manu the King of heaven was known
as Vibhu, among the demigods were the Bhtarayas, and among the seven
brhmaas who occupied the seven planets were Hirayarom, Vedair and
rdhvabhu.
TEXT 4
m Hd F H d F F l
FHd H d HFH ll H ll
patn vikuh ubhrasya
vaikuhai sura-sattamai
tayo sva-kalay jaje
vaikuho bhagavn svayam
SYNONYMS
patnthe wife; vikuhnamed Vikuh; ubhrasyaof ubhra;
vaikuhaiwith the Vaikuhas; sura-sat-tamaidemigods; tayoby
Vikuh and ubhra; sva-kalaywith plenary expansions; jajeappeared;
vaikuhathe Lord; bhagavnthe Supreme Personality of Godhead;
175
svayampersonally.
TRANSLATION
From the combination of ubhra and his wife, Vikuh, there appeared the
Supreme Personality of Godhead, Vaikuha, along with demigods who were
His personal plenary expansions.
TEXT 5
H d d d dFd l
~ " d ll 7 ll
vaikuha kalpito yena
loko loka-namaskta
ramay prrthyamnena
devy tat-priya-kmyay
SYNONYMS
vaikuhaa Vaikuha planet; kalpitawas constructed; yenaby whom;
lokaplanet; loka-namasktaworshiped by all people; ramayby Ram,
the goddess of fortune; prrthyamnenabeing so requested; devyby the
goddess; tather; priya-kmyayjust to please.
TRANSLATION
Just to please the goddess of fortune, the Supreme Personality of Godhead,
Vaikuha, at her request, created another Vaikuha planet, which is
worshiped by everyone.
176
PURPORT
rla Vivantha Cakravart hkura remarks here that this Vaikuha
planet, like rmad-Bhgavatam, appears and is said to be born or created, but
both rmad-Bhgavatam and Vaikuha eternally exist beyond the material
universes, which are enveloped by eight kinds of coverings. As described in the
Second Canto, Lord Brahm saw Vaikuha before the creation of the
universe. Vrarghava crya mentions that this Vaikuha is within the
universe. It is situated above the mountain known as Lokloka. This planet is
worshiped by everyone.
TEXT 6
F H d~ > " l
F H H H " ll ll
tasynubhva kathito
gu ca paramoday
bhaumn ren sa vimame
yo vior varayed gun
SYNONYMS
tasyaof the Supreme Personality of Godhead appearing as Vaikuha;
anubhvagreat activities; kathitawere explained;
gutranscendental qualities; caalso; parama-udaygreatly glorious;
bhaumnearthly; renparticles; sasomeone; vimamecan count;
yasuch a person; vioof Lord Viu; varayetcan count; gunthe
transcendental qualities.
177
TRANSLATION
Although the great activities and transcendental qualities of the Supreme
Personality of Godhead's various incarnations are wonderfully described,
sometimes we are unable to understand them. Yet everything is possible for
Lord Viu. If one could count the atoms of the universe, then he could count
the qualities of the Supreme Personality of Godhead. But no one can count the
atoms of the universe, nor can anyone count the transcendental qualities of the
Lord.
PURPORT
The Lord's glorious activities referred to in this connection took place after
His personal bodyguards Jaya and Vijaya became Daityas, having been cursed
by the great sages Sanaka, Santana, Sanat-kumra and Sanandana. Jaya, as
Hirayka, had to fight with Varhadeva, and that same Varhadeva is
mentioned in regard to the Raivata millennium. The fighting, however, took
place during the reign of the first Manu, Svyambhuva. Therefore according to
some authorities there are two Varhas. According to others, however, Varha
appeared during the regime of Svyambhuva Manu and stayed in the water
until that of Raivata Manu. Some may doubt that this could be possible, but
the answer is that everything is possible. If one could count the atoms within
the universe, one could count the qualities of Lord Viu. But the atoms of the
universe are impossible for anyone to count, and similarly no one can count
the transcendental qualities of the Lord.
TEXT 7
9B> = 9 > 9 H l
9F U > 9 ll O ll
178
aha ca cakua putra
ckuo nma vai manu
pru-prua-sudyumna-
pramukh ckutmaj
SYNONYMS
ahathe sixth; caand; cakuaof Caku; putrathe son;
ckuaCkua; nmanamed; vaiindeed; manuManu; pruPru;
pruaPrua; sudyumnaSudyumna; pramukhheaded by;
ckua-tma-jthe sons of Ckua.
TRANSLATION
The son of Caku known as Ckua was the sixth Manu. He had many
sons, headed by Pru, Prua and Sudyumna.
TEXT 8
" " F " H " l
F H Hd" ll ll
indro mantradrumas tatra
dev pydayo ga
munayas tatra vai rjan
havimad-vrakdaya
SYNONYMS
indrathe King of heaven; mantradrumaknown as Mantradruma;
tatrain that sixth manvantara; devthe demigods; pya-dayathe
pyas and others; gathat assembly; munayathe seven sages;
179
tatrathere; vaiindeed; rjanO King; havimatof the name Havimn;
vraka-dayaVraka and others.
TRANSLATION
During the reign of Ckua Manu, the King of heaven was known as
Mantradruma. Among the demigods were the pyas, and among the great sages
were Havimn and Vraka.
TEXT 9
" HF H FH F l
H ll ll
tatrpi devasambhty
vairjasybhavat suta
ajito nma bhagavn
aena jagata pati
SYNONYMS
tatra apiagain in that sixth manvantara; devasambhtymby
Devasambhti; vairjasyaby her husband, Vairja; abhavatthere was;
sutaa son; ajita nmaby the name Ajita; bhagavnthe Supreme
Personality of Godhead; aenapartially; jagata patithe master of the
universe.
TRANSLATION
In this sixth manvantara millennium, Lord Viu, the master of the
universe, appeared in His partial expansion. He was begotten by Vairja in the
180
womb of his wife, Devasambhti, and His name was Ajita.
TEXT 10
' ~ F F' F ' l
'F ' d ^ " ll ! ll
payodhi yena nirmathya
sur sdhit sudh
bhramamo 'mbhasi dhta
krma-rpea mandara
SYNONYMS
payodhimthe ocean of milk; yenaby whom; nirmathyaby churning;
surmof the demigods; sdhitproduced; sudhnectar;
bhramamamoving here and there; ambhasiwithin the water;
dhtawas staying; krma-rpeain the form of a tortoise; mandarathe
mountain known as Mandara.
TRANSLATION
By churning the ocean of milk, Ajita produced nectar for the demigods. In
the form of a tortoise, He moved here and there, carrying on His back the great
TEXTS 11-12
H=
~ H N ~ F l
"~ H >" "'N = ll !! ll
181
~ F R d ="H l
" H d H"FH " ll !- ll
r-rjovca
yath bhagavat brahman
mathita kra-sgara
yad-artha v yata cdri
dadhrmbucartman
yathmta surai prpta
ki cnyad abhavat tata
etad bhagavata karma
vadasva paramdbhutam
SYNONYMS
r-rj uvcaKing Parkit inquired; yathas; bhagavatby the Supreme
Personality of Godhead; brahmanO learned brhmaa; mathitachurned;
kra-sgarathe ocean of milk; yat-arthamwhat was the purpose;
veither; yatawherefrom, for what reason; caand; adrimthe
mountain (Mandara); dadhrawas staying; ambucara-tmanin the form
of a tortoise; yathas; amtamnectar; suraiby the demigods;
prptamwas achieved; kimwhat; caand; anyatother;
abhavatbecame; tatathereafter; etatall these; bhagavataof the
Supreme Personality of Godhead; karmapastimes, activities;
vadasvakindly describe; parama-adbhutambecause they are so wonderful.
TRANSLATION
King Parkit inquired: O great brhmaa, ukadeva Gosvm, why and how
did Lord Viu churn the ocean of milk? For what reason did He stay in the
water as a tortoise and hold up Mandara Mountain? How did the demigods
182
obtain the nectar, and what other things were produced from the churning of
the ocean? Kindly describe all these wonderful activities of the Lord.
TEXT 13
H F~ FH l
= F = ll ! ll
tvay sakathyamnena
mahimn stvat pate
ntitpyati me citta
sucira tpa-tpitam
SYNONYMS
tvayby Your Holiness; sakathyamnenabeing described; mahimnby
all the glories; stvatm pateof the Supreme Personality of Godhead, the
master of the devotees; nanot; ati-tpyatiis sufficiently satisfied; memy;
cittamheart; suciramfor such a long time; tpaby miseries;
tpitambeing distressed.
TRANSLATION
My heart, which is disturbed by the three miserable conditions of material
life, is not yet sated with hearing you describe the glorious activities of the
Lord, the Supreme Personality of Godhead, who is the master of the devotees.
TEXT 14
F 3H=
F 8 H H F l
183
U H =8 = ll !H ll
r-sta uvca
sampo bhagavn eva
dvaipyana-suto dvij
abhinandya harer vryam
abhycau pracakrame
SYNONYMS
r-sta uvcar Sta Gosvm said; sampabeing questioned;
bhagavnukadeva Gosvm; evamthus; dvaipyana-sutathe son of
Vysadeva; dvi-jO brhmaas assembled here;
abhinandyacongratulating Mahrja Parkit; hare vryamthe glories of
the Supreme Personality of Godhead; abhycaumto describe;
pracakrameendeavored.
TRANSLATION
r Sta Gosvm said: O learned brhmaas assembled here at
Naimiraya, when ukadeva Gosvm, the son of Dvaipyana, was thus
questioned by the King, he congratulated the King and then endeavored to
describe further the glories of the Supreme Personality of Godhead.
TEXTS 15-16
d 3H=
" 'F " H N' ' l
FH B F ll !7 ll
" " H F F " dM l
184
d>H F " ll ! ll
r-uka uvca
yad yuddhe 'surair dev
badhyamn ityudhai
gatsavo nipatit
nottiheran sma bhria
yad durvsa pena
sendr loks trayo npa
nirk cbhavas tatra
neur ijydaya kriy
SYNONYMS
r-uka uvcar ukadeva Gosvm said; yadwhen; yuddhein the
fighting; asuraiby the demons; devthe demigods;
badhyamnbesieged; ita-yudhaiby serpent weapons;
gata-savaalmost dead; nipatitsome of them having fallen; nanot;
uttiherangot up again; smaso became; bhriathe majority of them;
yadwhen; durvsaof Durvs Muni; penawith the curse;
sa-indrwith Indra; lok trayathe three worlds; npaO King;
nirkwithout any material opulence; caalso; abhavanbecame;
tatraat that time; neucould not be performed; ijya-dayasacrifices;
kriyritualistic ceremonies.
TRANSLATION
ukadeva Gosvm said: When the asuras, with their serpent weapons,
severely attacked the demigods in a fight, many of the demigods fell and lost
their lives. Indeed, they could not be revived. At that time, O King, the
demigods had been cursed by Durvs Muni, the three worlds were
185
poverty-stricken, and therefore ritualistic ceremonies could not be performed.
The effects of this were very serious.
PURPORT
It is described that while Durvs Muni was passing on the road, he saw
Indra on the back of his elephant and was pleased to offer Indra a garland from
his own neck. Indra, however, being too puffed up, took the garland, and
without respect for Durvs Muni, he placed it on the trunk of his carrier
elephant. The elephant, being an animal, could not understand the value of
the garland, and thus the elephant threw the garland between its legs and
smashed it. Seeing this insulting behavior, Durvs Muni immediately cursed
Indra to be poverty-stricken, bereft of all material opulence. Thus the
demigods, afflicted on one side by the fighting demons and on the other by the
curse of Durvs Muni, lost all the material opulences in the three worlds.
To be extremely opulent in materialistic advancement is sometimes very
risky. The materially opulent person does not care about anyone, and thus he
commits offenses to great personalities, such as devotees and great saints. This
is the way of material opulence. As described by ukadeva Gosvm,
dhana-durmadndha: too much wealth makes one blind. This happens even to
Indra in his heavenly kingdom, and what to speak of others in this material
world? When one is materially opulent, he should learn to be sober and
well-behaved toward Vaiavas and saintly persons; otherwise he will fall
down.
TEXTS 17-18
F " H" l
'FH H> ll !O ll
N F ' FH l
186
FH H = B ll ! ll
nimyaitat sura-ga
mahendra-varudaya
ndhyagacchan svaya mantrair
mantrayanto vinicitam
tato brahma-sabh jagmur
meror mrdhani sarvaa
sarva vijpay cakru
praat paramehine
SYNONYMS
nimyahearing; etatthis incident; sura-gaall the demigods;
mah-indraKing Indra; varua-dayaVarua and other demigods;
nanot; adhyagacchanreached; svayampersonally; mantraiby
deliberation; mantrayantadiscussing; vinicitama real conclusion;
tatathereupon; brahma-sabhmto the assembly of Lord Brahm;
jagmuthey went; meroof Sumeru Mountain; mrdhanion the top;
sarvaaall of them; sarvameverything; vijpaym cakruthey
informed; praatoffered obeisances; paramehineunto Lord Brahm.
TRANSLATION
Lord Indra, Varua and the other demigods, seeing their lives in such a
state, consulted among themselves, but they could not find any solution. Then
all the demigods assembled and went together to the peak of Sumeru Mountain.
There, in the assembly of Lord Brahm, they fell down to offer Lord Brahm
their obeisances, and then they informed him of all the incidents that had taken
place.
187
TEXTS 19-20
F H " HH" FHH l
d l F ~ H ll ! ll
F F F F 9 l
3H= H" " HF H ll - ll
sa vilokyendra-vyv-dn
nisattvn vigata-prabhn
lokn amagala-pryn
asurn ayath vibhu
samhitena manas
sasmaran purua param
uvcotphulla-vadano
devn sa bhagavn para
SYNONYMS
saLord Brahm; vilokyalooking over; indra-vyu-dnall the demigods,
headed by Lord Indra and Vyu; nisattvnbereft of all spiritual potency;
vigata-prabhnbereft of all effulgence; loknall the three worlds;
amagala-prynmerged into misfortune; asurnall the demons;
ayathflourishing; vibhuLord Brahm, the supreme within this material
world; samhitenaby full adjustment; manasof the mind;
sasmaranremembering again and again; puruamthe Supreme Person;
paramtranscendental; uvcasaid; utphulla-vadanabright-faced;
devnunto the demigods; sahe; bhagavnthe most powerful; paraof
the demigods.
TRANSLATION
188
Upon seeing that the demigods were bereft of all influence and strength and
that the three worlds were consequently devoid of auspiciousness, and upon
seeing that the demigods were in an awkward position whereas all the demons
were flourishing, Lord Brahm, who is above all the demigods and who is most
powerful, concentrated his mind on the Supreme Personality of Godhead. Thus
being encouraged, he became bright-faced and spoke to the demigods as follows.
PURPORT
After hearing from the demigods the real situation, Lord Brahm was very
much concerned because the demons were unnecessarily so powerful. When
demons become powerful, the entire world is placed in an awkward position
because demons are simply interested in their own sense gratification and not
in the welfare of the world. Demigods or devotees, however, are concerned
with the welfare of all living beings. rla Rpa Gosvm, for example, left his
ministership and went to Vndvana for the benefit of the entire world
(lokn hita-kriau). This is the nature of a saintly person or demigod. Even
impersonalists think of the welfare of all people. Thus Brahm was very much
concerned at seeing the demons in power.
TEXT 21
H ~ 'F "
" l
FH dHF
H FH ll -! ll
aha bhavo yyam atho 'surdayo
manuya-tiryag-druma-gharma-jtaya
yasyvatra-kal-visarjit
vrajma sarve araa tam avyayam
189
SYNONYMS
ahamI; bhavaLord iva; yyamall of you demigods; athoas well as;
asura-dayademons and others; manuyathe human beings; tiryakthe
animals; drumathe trees and plants; gharma-jtayaas well as the insects
and germs born of perspiration; yasyaof whom (the Supreme Personality of
Godhead); avatraof the purua incarnation; aaof His part and parcel,
the gua-avatra, Brahm; kalof Brahm's sons; visarjitproduced by
the generation; vrajmawe shall go; sarveall of us; araamunto the
shelter; tamunto the Supreme; avyayamthe inexhaustible.
TRANSLATION
Lord Brahm said: I, Lord iva, all of you demigods, the demons, the living
entities born of perspiration, the living beings born of eggs, the trees and plants
sprouting from the earth, and the living entities born from embryosall come
from the Supreme Lord, from His incarnation of rajo-gua [Lord Brahm, the
gua-avatra] and from the great sages [is] who are part of me. Let us
therefore go to the Supreme Lord and take shelter of His lotus feet.
PURPORT
Some creatures are born from embryos, some from perspiration, and some
from seeds. In this way, all living entities emanate from the gua-avatra of
the Supreme Personality of Godhead. Ultimately, the Supreme Personality of
Godhead is the shelter of all living entities.
TEXT 22
F H' =
" l
190
~ F F~F ~
' FH F d ll -- ll
na yasya vadhyo na ca rakayo
nopekaydaraya-paka
tathpi sarga-sthiti-sayamrtha
dhatte raja-sattva-tamsi kle
SYNONYMS
nanot; yasyaby whom (the Lord); vadhyaanyone is to be killed;
nanor; caalso; rakayaanyone is to be protected; nanor;
upekayato be neglected; darayato be worshiped; pakapart;
tathpistill; sargacreation; sthitimaintenance; sayamaand
annihilation; arthamfor the sake of; dhatteHe accepts; rajapassion;
sattvagoodness; tamsiand ignorance; klein due course of time.
TRANSLATION
For the Supreme Personality of Godhead there is no one to be killed, no one
to be protected, no one to be neglected and no one to be worshiped.
Nonetheless, for the sake of creation, maintenance and annihilation according
to time, He accepts different forms as incarnations either in the mode of
goodness, the mode of passion or the mode of ignorance.
PURPORT
This verse explains that the Supreme Personality of Godhead is equal to
everyone. This is confirmed by the Lord Himself in Bhagavad-gt (9.29):
samo 'ha sarva-bhteu
na me dveyo 'sti na priya
191
ye bhajanti tu m bhakty
mayi te teu cpy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever
renders service unto Me in devotion is a friend, is in Me, and I am also a friend
to him." Although the Lord is impartial, He gives special attention to His
devotees. Therefore the Lord says in Bhagavad-gt (4.8):
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sambhavmi yuge yuge
"To deliver the pious and to annihilate the miscreants, as well as to reestablish
the principles of religion, I advent Myself millennium after millennium." The
Lord has nothing to do with anyone's protection or destruction, but for the
creation, maintenance and annihilation of this material world He apparently
has to act either in goodness, in passion or in darkness. Actually, however, He
is unaffected by these modes of material nature. He is the Supreme Lord of
everyone. As a king sometimes punishes or rewards someone to maintain law
and order, the Supreme Personality of Godhead, although having nothing to
do with the activities of this material world, sometimes appears as various
incarnations according to the time, place and object.
TEXT 23
= F F~
FH 9F H " l
F" H "
FH F 'F F ll - ll
192
aya ca tasya sthiti-plana-kaa
sattva juasya bhavya dehinm
tasmd vrajma araa jagad-guru
svn sa no dhsyati a sura-priya
SYNONYMS
ayamthis period; caalso; tasyaof the Supreme Personality of Godhead;
sthiti-plana-kaathe time for maintenance, or for establishing His rule;
sattvamthe mode of goodness; juasyaaccepting (now, without waiting);
bhavyafor the increased development or establishment; dehinmof all
living entities who accept material bodies; tasmttherefore; vrajmalet us
take; araamshelter; jagat-gurumat the lotus feet of the Supreme
Personality of Godhead, who is the universal teacher; svnmHis own
persons; saHe (the Supreme Personality of Godhead); naunto us;
dhsyatiwill give; amthe good fortune we need; sura-priyabecause He
is naturally very dear to the devotees.
TRANSLATION
Now is the time to invoke the mode of goodness of the living entities who
have accepted material bodies. The mode of goodness is meant to establish the
Supreme Lord's rule, which will maintain the existence of the creation.
Therefore, this is the opportune moment to take shelter of the Supreme
Personality of Godhead. Because He is naturally very kind and dear to the
demigods, He will certainly bestow good fortune upon us.
PURPORT
The material world is conducted by the three modes of nature, namely
sattva-gua, rajo-gua and tamo-gua. By rajo-gua everything material is
created, by sattva-gua everything material is maintained properly, and by
193
tamo-gua, when the creation is improperly situated, everything is destroyed.
From this verse we can understand the situation of Kali-yuga, through
which we are now passing. Just before the beginning of Kali-yugaor, in other
words, at the end of Dvpara-yugaLord r Ka appeared and left His
instructions in the form of Bhagavad-gt, in which He asked all living entities
to surrender unto Him. Since the beginning of Kali-yuga, however, people
have practically been unable to surrender to the lotus feet of Ka, and
therefore, after some five thousand years, Ka came again as r Caitanya
Mahprabhu just to teach the entire world how to surrender unto Him, unto
r Ka, and thus be purified.
Surrendering unto the lotus feet of Ka means achieving complete
purification. Ka says in Bhagavad-gt (18.66):
sarva-dharmn parityajya
mm eka araa vraja
aha tv sarva-ppebhyo
mokayiymi m uca
"Abandon all varieties of religion and just surrender unto Me. I shall deliver
you from all sinful reaction. Do not fear." Thus as soon as one surrenders unto
the lotus feet of Ka, one certainly becomes free from all contamination.
Kali-yuga is full of contamination. This is described in the
rmad-Bhgavatam (12.3.51):
kaler doa-nidhe rjann
asti hy eko mahn gua
krtand eva kasya
mukta-saga para vrajet
This age of Kali is full of unlimited faults. Indeed, it is just like an ocean of
faults (doa-nidhi). But there is one chance, one opportunity. Krtand eva
kasya mukta-saga para vrajet: simply by chanting the Hare Ka
194
mantra, one can be freed from the contamination of Kali-yuga and, in his
original spiritual body, can return home, back to Godhead. This is the
opportunity of Kali-yuga.
When Ka appeared, He gave His orders, and when Ka Himself
appeared as a devotee, as r Caitanya Mahprabhu, He showed us the path by
which to cross the ocean of Kali-yuga. That is the path of the Hare Ka
movement. When r Caitanya Mahprabhu appeared, He ushered in the era
for the sakrtana movement. It is also said that for ten thousand years this era
will continue. This means that simply by accepting the sakrtana movement
and chanting the Hare Ka mah-mantra, the fallen souls of this Kali-yuga
will be delivered. After the Battle of Kuruketra, at which Bhagavad-gt was
spoken, Kali-yuga continues for 432,000 years, of which only 5,000 years have
passed. Thus there is still a balance of 427,000 years to come. Of these 427,000
years, the 10,000 years of the sakrtana movement inaugurated by r
Caitanya Mahprabhu 500 years ago provide the opportunity for the fallen
souls of Kali-yuga to take to the Ka consciousness movement, chant the
Hare Ka mah-mantra and thus be delivered from the clutches of material
existence and return home, back to Godhead.
Chanting of the Hare Ka mah-mantra is potent always, but it is
especially potent in this age of Kali. Therefore ukadeva Gosvm, while
instructing Mahrja Parkit, stressed this chanting of the Hare Ka mantra.
kaler doa-nidhe rjann
krtand eva kasya
"My dear King, although Kali-yuga is full of faults, there is still one good
quality about this age. It is that simply by chanting the Hare Ka
mah-mantra, one can become free from material bondage and be promoted to
the transcendental kingdom." (SB 12.3.51) Those who have accepted the task
of spreading the Hare Ka mah-mantra in full Ka consciousness should
195
take this opportunity to deliver people very easily from the clutches of material
existence. Our duty, therefore, is to follow the instructions of r Caitanya
Mahprabhu and preach the Ka consciousness movement all over the world
very sincerely. This is the best welfare activity for the peace and prosperity of
human society.
r Caitanya Mahprabhu's movement consists of spreading
ka-sakrtana. Para vijayate r-ka-sakrtanam: "All glories to the r
Ka sakrtana!" Why is it so glorious? This has also been explained by r
Caitanya Mahprabhu. Ceto-darpaa-mrjanam: [Cc. Antya 20.12] by the
chanting of the Hare Ka mah-mantra, one's heart is cleansed. The whole
difficulty is that in this age of Kali there is no sattva-gua and no clearance of
the heart, and therefore people are making the mistake of identifying with
their bodies. Even the big philosophers and scientists with whom we deal are
practically all under the impression that they are their bodies. The other day
we were discussing a prominent philosopher, Thomas Huxley, who was proud
of being an Englishman. This means that he was in the bodily conception of
life. Everywhere we find this same misunderstanding. As soon as one is in the
bodily conception of life, one is nothing but an animal like a cat or a dog (sa
eva go-khara [SB 10.84.13]). Thus the most dangerous of the dirty things
within our hearts is this misidentification of the body as the self. Under the
influence of this misunderstanding, one thinks, "I am this body. I am an
Englishman. I am an Indian. I am an American. I am Hindu. I am Muslim."
This misconception is the strongest impediment, and it must be removed. That
is the instruction of Bhagavad-gt and of r Caitanya Mahprabhu. Indeed,
Bhagavad-gt begins with this instruction:
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara-prptir
dhras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth
196
to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change." (Bg. 2.13) Although the
soul is within the body, nevertheless, because of misunderstanding and animal
propensities one accepts the body as the self. Caitanya Mahprabhu therefore
says, ceto-darpaa-mrjanam [Cc. Antya 20.12]. To cleanse the core of the
heart, which is full of misunderstanding, is possible only through
r-ka-sakrtana. The leaders of the Ka consciousness movement should
very seriously take this opportunity to be kind to the fallen souls by delivering
them from the misunderstanding of materialistic life.
One cannot be happy in any way within this material world. As stated in
Bhagavad-gt (8.16):
brahma-bhuvanl lok
punar vartino 'rjuna
"From the highest planet in this material world down to the lowest, all are
places of misery wherein repeated birth and death take place." Therefore, not
to speak of going to the moon, even if one is promoted to the highest planetary
system, Brahmaloka, there cannot be any happiness in this material world. If
one actually wants happiness, one must go to the spiritual world. The material
world is characterized by a struggle for existence, and survival of the fittest is a
well-known principle, but the poor souls of this material world do not know
what is survival and who is fit. Survival does not mean that one should die;
survival means that one should not die, but should enjoy an everlastingly
blissful life of knowledge. This is survival. The Ka consciousness movement
is meant to make every person fit for survival. Indeed, it is meant to stop the
struggle for existence. The rmad-Bhgavatam and Bhagavad-gt give definite
directions on how to stop the struggle for existence and how to survive in
eternal life. The sakrtana movement, therefore, is a great opportunity.
Simply by hearing Bhagavad-gt and chanting the Hare Ka mah-mantra,
one becomes completely purified. Thus the struggle for existence ceases, and
one goes back home, back to Godhead.
197
TEXT 24
d 3H=
F H ' F " H " l
F " FA F ll -H ll
r-uka uvca
ity bhya surn vedh
saha devair arindama
ajitasya pada skj
jagma tamasa param
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; bhyatalking;
surnunto the demigods; vedhLord Brahm, who is the head of this
universe and who gives everyone good sense in Vedic knowledge; sahawith;
devaithe demigods; arim-damaO Mahrja Parkit, subduer of all kinds
of enemies (such as the senses); ajitasyaof the Supreme Personality of
Godhead; padamto the place; sktdirectly; jagmawent;
tamasathe world of darkness; paramtranscendental to, beyond.
TRANSLATION
O Mahrja Parkit, subduer of all enemies, after Lord Brahm finished
speaking to the demigods, he took them with him to the abode of the Supreme
Personality of Godhead, which is beyond this material world. The Lord's abode
is on an island called vetadvpa, which is situated in the ocean of milk.
PURPORT
198
Mahrja Parkit is addressed here as arindama, "subduer of all enemies."
Not only do we have enemies outside of our bodies, but within our bodies there
are many enemies, such as lusty desires, anger and greed. Mahrja Parkit is
specifically addressed as arindama because in his political life he was able to
subdue all kinds of enemies, and even though he was a young king, as soon as
he heard that he was going to die within seven days, he immediately left his
kingdom. He did not follow the dictates of enemies within his body, such as
lust, greed and anger. He was not at all angry with the muni's son who had
cursed him. Rather, he accepted the curse and prepared for his death in the
association of ukadeva Gosvm. Death is inevitable; no one can surpass the
force of death. Therefore Mahrja Parkit, while fully alive, wanted to hear
rmad-Bhgavatam. He is consequently addressed here as arindama.
Another word, sura-priya, is also significant. Although Ka, the Supreme
Personality of Godhead, is equal toward everyone, He is especially inclined
toward His devotees (ye bhajanti tu m bhakty mayi te teu cpy aham). The
devotees are all demigods. There are two kinds of men within this world. One
is called the deva, and the other is called the asura. The Padma Pura states:
dvau bhta-sargau loke 'smin
daiva sura eva ca
viu-bhakta smto daiva
suras tad-viparyaya
Anyone who is a devotee of Lord Ka is called a deva, and others, even
though they may be devotees of demigods, are called asuras. Rvaa, for
example, was a great devotee of Lord iva, but he is described as an asura.
Similarly, Hirayakaipu is described as a great devotee of Lord Brahm, yet he
was also an asura. Therefore, only the devotee of Lord Viu is called sura, not
asura. Lord Ka is very much pleased with His devotees, even if they are not
on the topmost stage of devotional service. Even on the lower stages of
devotional service one is transcendental, and if one continues with devotional
life, he continues to be a deva or sura. If one continues in this way, Ka will
199
always be pleased with him and will give him all instructions so that he may
very easily return home, back to Godhead.
Concerning ajitasya padam, the abode of the Supreme Personality of
Godhead in the milk ocean of this material world, rla Vivantha Cakravart
hkura says: pada krodadhi-stha-vetadvpa tamasa prakte param. The
island known as vetadvpa, which is in the ocean of milk, is transcendental. It
has nothing to do with this material world. A city government may have a rest
house where the governor and important government officers stay. Such a rest
house is not an ordinary house. Similarly, although vetadvpa, which is in the
ocean of milk, is in this material world, it is para padam, transcendental.
TEXT 25
" 8FH^ H H l
F N " H FHH " ll -7 ll
tatrda-svarpya
ruta-prvya vai prabhu
stutim abrta daivbhir
grbhis tv avahitendriya
SYNONYMS
tatrathere (at the Lord's abode known as vetadvpa);
ada-svarpyaunto the Supreme Personality of Godhead, who was not
seen even by Lord Brahm; ruta-prvyabut who was heard about from the
Vedas; vaiindeed; prabhuLord Brahm; stutimprayers derived from
Vedic literature; abrtaperformed; daivbhiby prayers mentioned in the
Vedic literature or offered by persons strictly following Vedic principles;
grbhiby such sound vibrations or songs; tuthen; avahita-indriyafixed
in mind, without deviation.
200
TRANSLATION
There [at vetadvpa], Lord Brahm offered prayers to the Supreme
Personality of Godhead, even though he had never seen the Supreme Lord.
Simply because Lord Brahm had heard about the Supreme Personality of
Godhead from Vedic literature, with a fixed mind he offered the Lord prayers
as written or approved by Vedic literature.
PURPORT
It is said that when Brahm and the other demigods go to see the Supreme
Personality of Godhead in vetadvpa, they cannot directly see Him, but their
prayers are heard by the Lord, and the needful action is taken. This we have
seen in many instances. The word ruta-prvya is significant. We get
experience by directly seeing or by hearing. If it is not possible to see someone
directly, we can hear about him from authentic sources. Sometimes people ask
whether we can show them God. This is ludicrous. It is not necessary for one
to see God before he can accept God. Our sensory perception is always
incomplete. Therefore, even if we see God, we may not be able to understand
Him. When Ka was on earth, many, many people saw Him but could not
understand that He is the Supreme Personality of Godhead. Avajnanti m
mh mnu tanum ritam [Bg. 9.11]. Even though the rascals and fools saw
Ka personally, they could not understand that He is the Supreme
Personality of Godhead. Even upon seeing God personally, one who is
unfortunate cannot understand Him. Therefore we have to hear about God,
Ka, from the authentic Vedic literature and from persons who understand
the Vedic version properly. Even though Brahm had not seen the Supreme
Personality of Godhead before, he was confident that the Lord was there in
vetadvpa. Thus he took the opportunity to go there and offer prayers to the
Lord.
These prayers were not ordinary concocted prayers. Prayers must be
201
approved by Vedic literature, as indicated in this verse by the words daivbhir
grbhi. In our Ka consciousness movement we do not allow any song that
has not been approved or sung by bona fide devotees. We cannot allow cinema
songs to be sung in the temple. We generally sing two songs. One is
r-ka-caitanya prabhu nitynanda r-advaita gaddhara
rvsdi-gaura-bhakta-vnda. This is bona fide. It is always mentioned in the
Caitanya-caritmta, and it is accepted by the cryas. The other, of course, is
the mah-mantraHare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare
Rma, Hare Rma, Rma Rma, Hare Hare. We may also sing the songs of
Narottama dsa hkura, Bhaktivinoda hkura and Locana dsa hkura,
but these two songs"r-ka-caitanya" and the Hare Ka
mah-mantraare sufficient to please the Supreme Personality of Godhead,
although we cannot see Him. Seeing the Lord is not as important as
appreciating Him from the authentic literature or the authentic statements of
authorized persons.
TEXT 26
N H=
H FU
d l
' H=F
"HH H ll - ll
r-brahmovca
avikriya satyam anantam dya
guh-aya nikalam apratarkyam
mano-'grayna vacasnirukta
nammahe deva-vara vareyam
202
SYNONYMS
r-brahm uvcaLord Brahm said; avikriyamunto the Personality of
Godhead, who never changes (as opposed to material existence); satyamthe
eternal supreme truth; anantamunlimited; dyamthe original cause of all
causes; guh-ayampresent in everyone's heart; nikalamwithout any
decrease in potency; apratarkyaminconceivable, not within the jurisdiction
of material arguments; mana-agraynammore quick than the mind,
inconceivable to mental speculation; vacasby jugglery of words;
aniruktamindescribable; nammaheall of us demigods offer our respectful
obeisances; deva-varamunto the Supreme Lord, who is not equaled or
surpassed by anyone; vareyamthe supreme worshipable, who is worshiped
by the Gyatr mantra.
TRANSLATION
Lord Brahm said: O Supreme Lord, O changeless, unlimited supreme truth.
You are the origin of everything. Being all-pervading, You are in everyone's
heart and also in the atom. You have no material qualities. Indeed, You are
inconceivable. The mind cannot catch You by speculation, and words fail to
describe You. You are the supreme master of everyone, and therefore You are
worshipable for everyone. We offer our respectful obeisances unto You.
PURPORT
The Supreme Personality of Godhead is not anything of material creation.
Everything material must change from one form to anotherfor example,
from earth to earthen pot and from earthen pot to earth again. All our
creations are temporary, impermanent. The Supreme Personality of Godhead,
however, is eternal, and similarly the living entities, who are parts of Him, are
also eternal (mamaivo jva-loke jva-bhta santana [Bg. 15.7]). The
203
Supreme Personality of Godhead is santana, eternal, and the individual living
entities are also eternal. The difference is that Ka, or God, is the supreme
eternal, whereas the individual souls are minute, fragmental eternals. As stated
in Bhagavad-gt (13.3), ketra-ja cpi m viddhi sarva-ketreu bhrata.
Although the Lord is a living being and the individual souls are living beings,
the Supreme Lord, unlike the individual souls, is vibhu, all-pervading, and
ananta, unlimited. The Lord is the cause of everything. The living entities are
innumerable, but the Lord is one. No one is greater than Him, and no one is
equal to Him. Thus the Lord is the supreme worshipable object, as understood
from the Vedic mantras (na tat-sama cbhyadhika ca dyate). The Lord is
supreme because no one can evaluate Him by mental speculation or jugglery of
words. The Lord can travel more quickly than the mind. In the ruti-mantras
of opaniad it is said:
anejad eka manaso javyo
nainad dev pnuvan prvam arat
tad dhvato 'nyn atyeti tihat
tasminn apo mtariv dadhti
"Although fixed in His abode, the Personality of Godhead is swifter than the
mind and can overcome all others running. The powerful demigods cannot
approach Him. Although in one place, He controls those who supply the air
and rain. He surpasses all in excellence." (opaniad 4) Thus the Supreme is
never to be equaled by the subordinate living entities.
Because the Lord is situated in everyone's heart and the individual living
entity is not, never should the individual living entity be equated with the
Supreme Lord. In Bhagavad-gt (15.15) the Lord says, sarvasya cha hdi
sannivia: "I am situated in everyone's heart." This does not mean, however,
that everyone is equal to the Lord. In the ruti-mantras it is also said, hdi hy
ayam tm pratihita. In the beginning of rmad-Bhgavatam it is said,
satya para dhmahi [SB 1.1.1]. The Vedic mantras say, satya jnam
anantam and nikala nikriya nta niravadyam. God is supreme.
204
Although naturally He does not do anything, He is doing everything. As the
Lord says in Bhagavad-gt:
may tatam ida sarva
jagad avyakta-mrtin
mat-sthni sarva-bhtni
na cha tev avasthita
"By Me, in My unmanifested form, this entire universe is pervaded. All beings
are in Me, but I am not in them." (Bg. 9.4)
maydhyakea prakti
syate sacarcaram
hetunnena kaunteya
jagad viparivartate
"This material nature, working under My direction, O son of Kunt, is
producing all moving and unmoving beings. By its rule this manifestation is
created and annihilated again and again." (Bg. 9.10) Thus although the Lord is
silent in His abode, He is doing everything through His different energies
(parsya aktir vividhaiva ryate [Cc. Madhya 13.65, purport]).
All the Vedic mantras, or ruti-mantras, are included in this verse spoken
by Lord Brahm, for Brahm and his followers, the Brahma-sampradya,
understand the Supreme Personality of Godhead through the parampar
system. We have to gain understanding through the words of our predecessors.
There are twelve mahjanas, or authorities, of whom Brahm is one.
svayambhr nrada ambhu
kumra kapilo manu
prahldo janako bhmo
balir vaiysakir vayam
(SB 6.3.20)
205
We belong to the disciplic succession of Brahm, and therefore we are known
as the Brahma-sampradya. As the demigods follow Lord Brahm to
understand the Supreme Personality of Godhead, we also have to follow the
authorities of the parampar system to understand the Lord.
TEXT 27
H> '
~ " F" H l
'
H ll -O ll
vipacita pra-mano-dhiytmanm
arthendriybhsam anidram avraam
chytapau yatra na gdhra-pakau
tam akara kha tri-yuga vrajmahe
SYNONYMS
vipacitamunto the omniscient; prahow the living force is working;
manahow the mind is working; dhiyahow the intelligence is working;
tmanmof all living entities; arthathe objects of the senses; indriyathe
senses; bhsamknowledge; anidramalways awake and free from
ignorance; avraamwithout a material body subject to pains and pleasures;
chy-tapauthe shelter for all who are suffering from ignorance;
yatrawherein; nanot; gdhra-pakaupartiality toward any living being;
tamunto Him; akaraminfallible; khamall-pervading like the sky;
tri-yugamappearing with six opulences in three yugas (Satya, Tret and
Dvpara); vrajmaheI take shelter.
206
TRANSLATION
The Supreme Personality of Godhead directly and indirectly knows how
everything, including the living force, mind and intelligence, is working under
His control. He is the illuminator of everything and has no ignorance. He does
not have a material body subject to the reactions of previous activities, and He
is free from the ignorance of partiality and materialistic education. I therefore
take shelter of the lotus feet of the Supreme Lord, who is eternal, all-pervading
and as great as the sky and who appears with six opulences in three yugas
[Satya, Tret and Dvpara].
PURPORT
In the beginning of rmad-Bhgavatam the Supreme Personality of
Godhead is described in this way: janmdy asya yato'nvayd itarata crthev
abhija [SB 1.1.1]. The Lord is the origin of all emanations, and He directly
and indirectly knows everything about all the activities within His creation.
Therefore the Lord is addressed here as vipacitam, one who is full of all
knowledge or who knows everything. The Lord is the Supreme Soul, and He
knows everything about the living entities and their senses.
The word anidram, meaning "always awake and free from ignorance," is very
important in this verse. As stated in Bhagavad-gt (15.15), matta smtir
jnam apohana ca: it is the Lord who gives intelligence to everyone and
who causes everyone to forget. There are millions and millions of living
entities, and the Lord gives them directions. Therefore He has no time to
sleep, and He is never in ignorance of our activities. The Lord is the witness of
everything; He sees what we are doing at every moment. The Lord is not
covered by a body resulting from karma. Our bodies are formed as a result of
our past deeds (karma daiva-netrea [SB 3.31.1]), but the Supreme
Personality of Godhead does not have a material body, and therefore He has
no avidy, ignorance. He does not sleep, but is always alert and awake.
207
The Supreme Lord is described as tri-yuga because although He appeared
variously in Satya-yuga, Tret-yuga and Dvpara-yuga, when He appeared in
Kali-yuga He never declared Himself the Supreme Personality of Godhead.
ka-vara tvika
sgopgstra-pradam
The Lord appears in Kali-yuga as a devotee. Thus although He is Ka, He
chants the Hare Ka mantra like a devotee. Still, rmad-Bhgavatam
(11.5.32) recommends:
yajai sakrtana-pryair
yajanti hi sumedhasa
r Caitanya Mahprabhu, whose complexion is not black like that of Ka
but is golden (tvikam), is the Supreme Personality of Godhead. He is
accompanied by associates like Nitynanda, Advaita, Gaddhara and rvsa.
Those who are sufficiently intelligent worship this Supreme Personality of
Godhead by performing sakrtana-yaja. In this incarnation, the Supreme
Lord declares Himself not to be the Supreme Lord, and therefore He is known
as Tri-yuga.
TEXT 28
F = H
" l
HU 8
" F U ll - ll
ajasya cakra tv ajayeryama
manomaya pacadaram u
208
tri-nbhi vidyuc-calam aa-nemi
yad-akam hus tam ta prapadye
SYNONYMS
ajasyaof the living being; cakramthe wheel (the cycle of birth and death
in this material world); tubut; ajayby the external energy of the Supreme
Lord; ryamamgoing around with great force; mana-mayamwhich is
nothing but a mental creation depending chiefly on the mind;
pacadaafifteen; arampossessing spokes; uvery quick;
tri-nbhihaving three naves (the three modes of material nature);
vidyutlike electricity; calammoving; aa-nemimade of eight fellies (the
eight external energies of the Lord-bhmir po 'nalo vyu, etc.); yatwho;
akamthe hub; huthey say; tamunto Him; tamthe fact;
prapadyelet us offer our respectful obeisances.
TRANSLATION
In the cycle of material activities, the material body resembles the wheel of a
mental chariot. The ten senses [five for working and five for gathering
knowledge] and the five life airs within the body form the fifteen spokes of the
chariot's wheel. The three modes of nature [goodness, passion and ignorance]
are its center of activities, and the eight ingredients of nature [earth, water,
fire, air, sky, mind, intelligence and false ego] comprise the rim of the wheel.
The external, material energy moves this wheel like electrical energy. Thus the
wheel revolves very quickly around its hub or central support, the Supreme
Personality of Godhead, who is the Supersoul and the ultimate truth. We offer
our respectful obeisances unto Him.
PURPORT
The cycle of repeated birth and death is figuratively described herein. As
209
stated in Bhagavad-gt (7.5):
apareyam itas tv any
prakti viddhi me parm
jva-bht mah-bho
yayeda dhryate jagat
The entire world is going on because the living entity, who is part and parcel
of the Supreme Lord, is utilizing the material energy. Under the clutches of
the material energy, the jvtm is revolving on the wheel of birth and death
under the direction of the Supreme Personality of Godhead. The central point
is the Supersoul. As explained in Bhagavad-gt (18.61):
vara sarva-bhtn
yantrrhni myay
the material energy." The material body of the living entity is a result of the
conditioned soul's activities, and because the supporter is the Supersoul, the
Supersoul is the true reality. Every one of us, therefore, should offer respectful
obeisances to this central reality. One should not be misguided by the activities
of this material world and forget the central point, the Absolute Truth. That is
the instruction given here by Lord Brahm.
TEXT 29
dH F
" d l
F =d F
210
F ~ ' ll - ll
ya eka-vara tamasa para tad
alokam avyaktam ananta-pram
s cakropasuparam enam
upsate yoga-rathena dhr
SYNONYMS
yathe Supreme Personality of Godhead who; eka-varamabsolute,
situated in pure goodness; tamasato the darkness of the material world;
paramtranscendental; tatthat; alokamwho cannot be seen;
avyaktamnot manifested; ananta-pramunlimited, beyond the
measurement of material time and space; sm cakrasituated;
upa-suparamon the back of Garua; enamHim; upsateworship;
yoga-rathenaby the vehicle of mystic yoga; dhrpersons who are sober,
undisturbed by material agitation.
TRANSLATION
The Supreme Personality of Godhead is situated in pure goodness
[uddha-sattva], and therefore He is eka-varathe okra [praava]. Because
the Lord is beyond the cosmic manifestation, which is considered to be
darkness, He is not visible to material eyes. Nonetheless, He is not separated
from us by time or space, but is present everywhere. Seated on His carrier,
Garua, He is worshiped by means of mystical yogic power by those who have
achieved freedom from agitation. Let us all offer our respectful obeisances unto
Him.
PURPORT
Sattva viuddha vasudeva-abditam (SB 4.3.23). In this material world,
211
the three modes of material naturegoodness, passion and
ignoranceprevail. Among these three, goodness is the platform of
knowledge, and passion brings about a mixture of knowledge and ignorance,
but the mode of ignorance is full of darkness. Therefore the Supreme
Personality of Godhead is beyond darkness and passion. He is on the platform
where goodness or knowledge is not disturbed by passion and ignorance. This
is called the vasudeva platform. It is on this platform of vasudeva that
Vsudeva, or Ka, can appear. Thus Ka appeared on this planet as the son
of Vasudeva. Because the Lord is situated beyond the three modes of material
nature, He is unseen by those who are dominated by these three modes. One
must therefore become dhra, or undisturbed by the modes of material nature.
The process of yoga may be practiced by one who is free from the agitation of
these modes. Therefore yoga is defined in this way: yoga indriya-sayama. As
previously explained, we are disturbed by the indriyas, or senses. Moreover, we
are agitated by the three modes of material nature, which are imposed upon us
by the external energy. In conditional life, the living entity moves turbulently
in the whirlpool of birth and death, but when one is situated on the
transcendental platform of viuddha-sattva, pure goodness, he can see the
Supreme Personality of Godhead, who sits on the back of Garua. Lord
Brahm offers his respectful obeisances unto that Supreme Lord.
TEXT 30
F d>
H " ~ l

9 F = ll ll
na yasya kactititarti my
yay jano muhyati veda nrtham
212
ta nirjittmtma-gua parea
namma bhteu sama carantam
SYNONYMS
nanot; yasyaof whom (the Supreme Personality of Godhead);
kacaanyone; atititartiis able to overcome; mymthe illusory energy;
yayby whom (by the illusory energy); janapeople in general;
muhyatibecome bewildered; vedaunderstand; nanot; arthamthe aim
of life; tamunto Him (the Supreme Personality of Godhead);
nirjitacompletely controlling; tmthe living entities; tma-guamand
His external energy; para-amthe Lord, who is transcendentally situated;
nammawe offer our respectful obeisances; bhteuunto all living beings;
samamequally situated, or equipoised; carantamcontrolling or ruling
them.
TRANSLATION
No one can overcome the Supreme Personality of Godhead's illusory energy
[my], which is so strong that it bewilders everyone, making one lose the sense
to understand the aim of life. That same my, however, is subdued by the
Supreme Personality of Godhead, who rules everyone and who is equally
disposed toward all living entities. Let us offer our obeisances unto Him.
PURPORT
The prowess of the Supreme Personality of Godhead, Viu, certainly
controls all living entities, so much so that the living entities have forgotten
the aim of life. Na te vidu svrtha-gati hi vium: [SB 7.5.31] the living
entities have forgotten that the aim of life is to go back home, back to
Godhead. The external energy of the Supreme Personality of Godhead gives
all conditioned souls what appears to be an opportunity to be happy within
213
this material world, but that is my; in other words, it is a dream that is never
to be fulfilled. Thus every living being is illusioned by the external energy of
the Supreme Lord. That illusory energy is undoubtedly very strong, but she is
fully under the control of the transcendental person who is described in this
verse as paream, the transcendental Lord. The Lord is not a part of the
material creation, but is beyond the creation. Therefore, not only does He
control the conditioned souls through His external energy, but He also
controls the external energy itself. Bhagavad-gt clearly says that the strong
material energy controls everyone and that getting out of her control is
extremely difficult. That controlling energy belongs to the Supreme
Personality of Godhead and works under His control. The living entities,
however, being subdued by the material energy, have forgotten the Supreme
TEXT 31
H H H
FH F 8 NH l
F 9> H
d 'F U ' ll ! ll
ime vaya yat-priyayaiva tanv
sattvena s bahir-antar-vi
gati na skmm aya ca vidmahe
kuto 'surdy itara-pradhn
SYNONYMS
imethese; vayamwe (the demigods); yatto whom; priyayappearing
very near and dear; evacertainly; tanvthe material body; sattvenaby
the mode of goodness; screated; bahi-anta-vialthough fully
214
aware, internally and externally; gatimdestination; nanot;
skmmvery subtle; ayagreat saintly persons; caalso;
vidmaheunderstand; kutahow; asura-dythe demons and atheists;
itarawho are insignificant in their identities; pradhnalthough they are
leaders of their own societies.
TRANSLATION
Since our bodies are made of sattva-gua, we, the demigods, are internally
and externally situated in goodness. All the great saints are also situated in that
way. Therefore, if even we cannot understand the Supreme Personality of
Godhead, what is to be said of those who are most insignificant in their bodily
constitutions, being situated in the modes of passion and ignorance? How can
they understand the Lord? Let us offer our respectful obeisances unto Him.
PURPORT
Atheists and demons cannot understand the Supreme Personality of
Godhead, although He is situated within everyone. For them the Lord finally
appears in the form of death, as confirmed in Bhagavad-gt (mtyu
sarva-hara cham [Bg. 10.34]). Atheists think that they are independent, and
therefore they do not care about the supremacy of the Lord, yet the Lord
asserts His supremacy when He overcomes them as death. At the time of
death, their attempts to use their so-called scientific knowledge and
philosophical speculation to deny the supremacy of the Lord cannot work.
Hirayakaipu, for example, was an exalted representative of the atheistic class
of men. He always challenged the existence of God, and thus he became
inimical even toward his own son. Everyone was afraid of Hirayakaipu's
atheistic principles. Nonetheless, when Lord Nsihadeva appeared in order
to kill him, Hirayakaipu's atheistic principles could not save him. Lord
Nsihadeva killed Hirayakaipu and took away all his power, influence and
pride. Atheistic men, however, never understand how everything they create
215
is annihilated. The Supersoul is situated within them, but because of the
predominance of the modes of passion and ignorance, they cannot understand
the supremacy of the Lord. Even the demigods, the devotees, who are
transcendentally situated or situated on the platform of goodness, are not fully
aware of the qualities and position of the Lord. How then can the demons and
atheists understand the Supreme Personality of Godhead? It is not possible.
Therefore, to gain this understanding, the demigods, headed by Lord Brahm,
offered their respectful obeisances to the Lord.
TEXT 32
" FHdH F
= H ' F l
F H 9
F" N H ll - ll
pdau mahya sva-ktaiva yasya
catur-vidho yatra hi bhta-sarga
sa vai mah-prua tma-tantra
prasdat brahma mah-vibhti
SYNONYMS
pdauHis lotus feet; mahthe earth; iyamthis; sva-ktacreated by
Himself; evaindeed; yasyaof whom; catu-vidhaof four kinds of living
entities; yatrawherein; hiindeed; bhta-sargamaterial creation;
saHe; vaiindeed; mah-pruathe Supreme Person;
tma-tantraself-sufficient; prasdatmmay He be merciful to us;
brahmathe greatest; mah-vibhtiwith unlimited potency.
216
TRANSLATION
On this earth there are four kinds of living entities, who are all created by
Him. The material creation rests on His lotus feet. He is the great Supreme
Person, full of opulence and power. May He be pleased with us.
PURPORT
The word mah refers to the five material elementsearth, water, air, fire
and skywhich rest upon the lotus feet of the Supreme Personality of
Godhead. Mahat-pada puya-yao murre. The mahat-tattva, the total
material energy, rests on His lotus feet, for the cosmic manifestation is but
another opulence of the Lord. In this cosmic manifestation there are four
kinds of living entitiesjaryu ja (those born from embryos), aa ja (those
born from eggs), sveda ja (those born from perspiration), and udbhijja (those
born from seeds). Everything is generated from the Lord, as confirmed in the
Vednta-stra (janmdy asya yata [SB 1.1.1]). No one is independent, but the
Supreme Soul is completely independent. Janmdy asya yato 'nvayd itarata
crthev abhija sva-r. The word sva-r means "independent." We are
dependent, whereas the Supreme Lord is completely independent. Therefore
the Supreme Lord is the greatest of all. Even Lord Brahm, who created the
cosmic manifestation, is but another opulence of the Supreme Personality of
Godhead. The material creation is activated by the Lord, and therefore the
Lord is not a part of the material creation. The Lord exists in His original,
spiritual position. The universal form of the Lord, vairja-mrti, is another
feature of the Supreme Personality of Godhead.
TEXT 33
F " 3"H
F' H H' l
217
d '~ d
F" F H ll ll
ambhas tu yad-reta udra-vrya
sidhyanti jvanty uta vardhamn
lok yato 'thkhila-loka-pl
prasdat na sa mah-vibhti
SYNONYMS
ambhathe masses of water seen on this planet or on others; tubut;
yat-retaHis semen; udra-vryamso powerful; sidhyantiare generated;
jvantilive; utaindeed; vardhamnflourish; lokall the three
worlds; yatafrom which; athaalso; akhila-loka-plall the demigods
throughout the universe; prasdatmmay be pleased; naupon us;
saHe; mah-vibhtia person with unlimited potency.
TRANSLATION
The entire cosmic manifestation has emerged from water, and it is because of
water that all living entities endure, live and develop. This water is nothing but
the semen of the Supreme Personality of Godhead. Therefore, may the Supreme
Personality of Godhead, who has such great potency, be pleased with us.
PURPORT
Despite the theories of so-called scientists, the vast quantities of water on
this planet and on other planets are not created by a mixture of hydrogen and
oxygen. Rather, the water is sometimes explained to be the perspiration and
sometimes the semen of the Supreme Personality of Godhead. It is from water
that all living entities emerge, and because of water they live and grow. If there
were no water, all life would cease. Water is the source of life for everyone.
218
Therefore, by the grace of the Supreme Personality of Godhead, we have so
much water all over the world.
TEXT 34
F F F
"H dF N' l

F" F H ll H ll
soma mano yasya sammananti
divaukas yo balam andha yu
o nagn prajana prajn
SYNONYMS
somamthe moon; manathe mind; yasyaof whom (of the Supreme
Personality of Godhead); sammanantithey say; divaukasmof the
denizens of the upper planetary systems; yawho; balamthe strength;
andhathe food grains; yuthe duration of life; athe Supreme Lord;
nagnmof the trees; prajanathe source of breeding; prajnmof all
living entities; prasdatmmay He be pleased; naupon us; sathat
Supreme Personality of Godhead; mah-vibhtithe source of all opulences.
TRANSLATION
Soma, the moon, is the source of food grains, strength and longevity for all
the demigods. He is also the master of all vegetation and the source of
generation for all living entities. As stated by learned scholars, the moon is the
mind of the Supreme Personality of Godhead. May that Supreme Personality of
219
Godhead, the source of all opulences, be pleased with us.
PURPORT
Soma, the predominating deity of the moon, is the source of food grains and
therefore the source of strength even for the celestial beings, the demigods. He
is the vital force for all vegetation. Unfortunately, modern so-called scientists,
who do not fully understand the moon, describe the moon as being full of
deserts. Since the moon is the source for our vegetation, how can the moon be
a desert? The moonshine is the vital force for all vegetation, and therefore we
cannot possibly accept that the moon is a desert.
TEXT 35
F H "
dB l
F"'=FH'
F" F H ll 7 ll
agnir mukha yasya tu jta-ved
jta kriy-ka-nimitta-janm
anta-samudre 'nupacan sva-dhtn
SYNONYMS
agnifire; mukhamthe mouth through which the Supreme Personality of
Godhead eats; yasyaof whom; tubut; jta-vedthe producer of wealth
or of all necessities of life; jtaproduced; kriy-karitualistic
ceremonies; nimittafor the sake of; janmformed for this reason;
anta-samudrewithin the depths of the ocean; anupacanalways digesting;
220
sva-dhtnall elements; prasdatmmay be pleased; naupon us;
saHe; mah-vibhtithe supremely powerful.
TRANSLATION
Fire, which is born for the sake of accepting oblations in ritualistic
ceremonies, is the mouth of the Supreme Personality of Godhead. Fire exists
within the depths of the ocean to produce wealth, and fire is also present in the
abdomen to digest food and produce various secretions for the maintenance of
the body. May that supremely powerful Personality of Godhead be pleased with
us.
TEXT 36
F " H
N 9 ' l
= =
F" F H ll ll
yac-cakur st tarair deva-yna
traymayo brahmaa ea dhiyam
dvra ca mukter amta ca mtyu
SYNONYMS
yatthat which; cakueye; stbecame; taraithe sun-god;
deva-ynamthe predominating deity for the path of deliverance for the
demigods; tray-mayafor the sake of guidance in karma-ka Vedic
knowledge; brahmaaof the supreme truth; eathis; dhiyamthe
place for realization; dvram caas well as the gateway; muktefor
221
liberation; amtamthe path of eternal life; caas well as; mtyuthe cause
of death; prasdatmmay He be pleased; naupon us; sathat Supreme
Personality of Godhead; mah-vibhtithe all-powerful.
TRANSLATION
The sun-god marks the path of liberation, which is called arcirdi-vartma.
He is the chief source for understanding of the Vedas, he is the abode where
the Absolute Truth can be worshiped, He is the gateway to liberation, and he is
the source of eternal life as well as the cause of death. The sun-god is the eye of
the Lord. May that Supreme Lord, who is supremely opulent, be pleased with
us.
PURPORT
The sun-god is considered to be the chief of the demigods. He is also
considered to be the demigod who watches the northern side of the universe.
He gives help for understanding the Vedas. As confirmed in Brahma-sahit
(5.52):
yac-cakur ea savit sakala-grah
rj samasta-sura-mrtir aea-tej
yasyjay bhramati sabhta-kla-cakro
"The sun, full of infinite effulgence, is the king of all the planets and the image
of the good soul. The sun is like the eye of the Supreme Lord. I adore the
primeval Lord Govinda, in pursuance of whose order the sun performs his
journey, mounting the wheel of time." The sun is actually the eye of the Lord.
In the Vedic mantras it is said that unless the Supreme Personality of Godhead
sees, no one can see. Unless there is sunlight, no living entity on any planet
can see. Therefore the sun is considered to be the eye of the Supreme Lord.
222
That is confirmed here by the words yac-cakur st and in the Brahma-sahit
by the words yac-cakur ea savit. The word savit means the sun-god.
TEXT 37
" " F ==
F N > H l
HF F H H
F" F H ll O ll
prd abhd yasya carcar
pra saho balam oja ca vyu
anvsma samrjam ivnug vaya
SYNONYMS
prtfrom the vital force; abhtgenerated; yasyaof whom;
cara-acarmof all living entities, moving and nonmoving; prathe
vital force; sahathe basic principle of life; balamstrength; ojathe vital
force; caand; vyuthe air; anvsmafollow; samrjaman emperor;
ivalike; anugfollowers; vayamall of us; prasdatmmay be pleased;
naupon us; saHe; mah-vibhtithe supremely powerful.
TRANSLATION
All living entities, moving and nonmoving, receive their vital force, their
bodily strength and their very lives from the air. All of us follow the air for our
vital force, exactly as servants follow an emperor. The vital force of air is
generated from the original vital force of the Supreme Personality of Godhead.
May that Supreme Lord be pleased with us.
223
TEXT 38
" " F ">
9F l
" F d
F" F H ll ll
rotrd dio yasya hda ca khni
prajajire kha puruasya nbhy
prendriytmsu-arra-keta
SYNONYMS
rotrtfrom the ears; diadifferent directions; yasyaof whom;
hdafrom the heart; caalso; khnithe holes of the body;
prajajiregenerated; khamthe sky; puruasyaof the Supreme Person;
nbhyfrom the navel; praof the life force; indriyasenses;
tmmind; asuvital force; arraand body; ketathe shelter;
prasdatmmay be pleased; naupon us; saHe; mah-vibhtithe
supremely powerful.
TRANSLATION
May the supremely powerful Personality of Godhead be pleased with us. The
different directions are generated from His ears, the holes of the body come
from His heart, and the vital force, the senses, the mind, the air within the
body, and the ether, which is the shelter of the body, come from His navel.
TEXT 39
224
N " M" F"
'9" H l
F " F 9 " d
F" F H ll ll
baln mahendras tri-da prasdn
manyor giro dhiad virica
khebhyas tu chandsy ayo mehrata ka
SYNONYMS
baltby His strength; mah-indraKing Indra became possible;
tri-daas well as the demigods; prasdtby satisfaction; manyoby
anger; giri-aLord iva; dhiatfrom sober intelligence; viricaLord
Brahm; khebhyafrom the bodily holes; tuas well as; chandsiVedic
mantras; ayagreat saintly persons; mehratafrom the genitals;
kathe prajpatis; prasdatmmay be pleased; naupon us; saHe;
mah-vibhtithe Supreme Personality of Godhead, who has extraordinary
power.
TRANSLATION
Mahendra, the King of Heaven, was generated from the prowess of the Lord,
the demigods were generated from the mercy of the Lord, Lord iva was
generated from the anger of the Lord, and Lord Brahm from His sober
intelligence. The Vedic mantras were generated from the bodily holes of the
Lord, and the great saints and prajpatis were generated from His genitals. May
that supremely powerful Lord be pleased with us.
TEXT 40
225
H F F
' F" B ' l
U F 'FF H
F" F H ll H ll
rr vakasa pitara chyaysan
dharma stand itara phato 'bht
dyaur yasya ro 'psaraso vihrt
SYNONYMS
rthe goddess of fortune; vakasafrom His chest; pitarathe
inhabitants of Pitloka; chyayfrom His shadow; sanbecame possible;
dharmathe principle of religion; stantfrom His bosom;
itarairreligion (the opposite of dharma); phatafrom the back;
abhtbecame possible; dyauthe heavenly planets; yasyaof whom;
rafrom the top of the head; apsarasathe inhabitants of Apsaroloka;
vihrtby His sense enjoyment; prasdatmkindly be pleased; naupon
us; saHe (the Supreme Personality of Godhead); mah-vibhtithe
greatest in all prowess.
TRANSLATION
The goddess of fortune was generated from His chest, the inhabitants of
Pitloka from His shadow, religion from His bosom, and irreligion [the opposite
of religion] from His back. The heavenly planets were generated from the top of
His head, and the Apsars from His sense enjoyment. May that supremely
powerful Personality of Godhead be pleased with us.
226
TEXT 41
H " N = F
F" N = l
3HHB'SH""
F" F H ll H! ll
vipro mukhd brahma ca yasya guhya
rjanya sd bhujayor bala ca
rvor vi ojo 'ghrir aveda-drau
SYNONYMS
viprathe brhmaas; mukhtfrom His mouth; brahmathe Vedic
literatures; caalso; yasyaof whom; guhyamfrom His confidential
knowledge; rjanyathe katriyas; stbecame possible; bhujayofrom
His arms; balam caas well as bodily strength; rvofrom the thighs;
vivaiyas; ojaand their expert productive knowledge; aghrifrom His
feet; avedathose who are beyond the jurisdiction of Vedic knowledge;
drauthe worker class; prasdatmmay be pleased; naupon us;
saHe; mah-vibhtithe supremely powerful Personality of Godhead.
TRANSLATION
The brhmaas and Vedic knowledge come from the mouth of the Supreme
Personality of Godhead, the katriyas and bodily strength come from His arms,
the vaiyas and their expert knowledge in productivity and wealth come from
His thighs, and the dras, who are outside of Vedic knowledge, come from His
feet. May that Supreme Personality of Godhead, who is full in prowess, be
pleased with us.
227
TEXT 42
'' " U
F F d l
H HF d
F" F H ll H- ll
lobho 'dhart prtir upary abhd dyutir
nasta paavya sparena kma
bhruvor yama pakma-bhavas tu kla
SYNONYMS
lobhagreed; adhartfrom the lower lip; prtiaffection; uparifrom
the upper lip; abhtbecame possible; dyutibodily luster; nastafrom the
nose; paavyafit for the animals; sparenaby the touch; kmalusty
desires; bhruvofrom the eyebrows; yamaYamarja became possible;
pakma-bhavafrom the eyelashes; tubut; klaeternal time, which
brings death; prasdatmbe pleased; naupon us; saHe;
mah-vibhtithe Supreme Personality of Godhead, who has great prowess.
TRANSLATION
Greed is generated from His lower lip, affection from His upper lip, bodily
luster from His nose, animalistic lusty desires from His sense of touch,
Yamarja from His eyebrows, and eternal time from His eyelashes. May that
Supreme Lord be pleased with us.
TEXT 43
228
" H d H 9
U HH" l
" " H N 'N'
F" F H ll H ll
dravya vaya karma gun viea
yad-yogamy-vihitn vadanti
yad durvibhvya prabudhpabdha
SYNONYMS
dravyamthe five elements of the material world; vayatime;
karmafruitive activities; gunthe three modes of material nature;
vieamthe varieties caused by combinations of the twenty-three elements;
yatthat which; yoga-myby the Lord's creative potency; vihitnall
done; vadantiall learned men say; yat durvibhvyamwhich is actually
extremely difficult to understand; prabudha-apabdhamrejected by the
learned, by those who are fully aware; prasdatmmay be pleased; naupon
us; saHe; mah-vibhtithe controller of everything.
TRANSLATION
All learned men say that the five elements, eternal time, fruitive activity,
the three modes of material nature, and the varieties produced by these modes
are all creations of yogamy. This material world is therefore extremely
difficult to understand, but those who are highly learned have rejected it. May
the Supreme Personality of Godhead, who is the controller of everything, be
pleased with us.
229
PURPORT
The word durvibhvyam is very important in this verse. No one can
understand how everything is happening in this material world by the
arrangement of the Supreme Personality of Godhead through His material
energies. As stated in Bhagavad-gt (9.10), maydhyakea prakti syate
sacarcaram: everything is actually happening under the direction of the
Supreme Personality of Godhead. This much we can learn, but how it is
happening is extremely difficult to understand. We cannot even understand
how the affairs within our body are systematically taking place. The body is a
small universe, and since we cannot understand how things are happening in
this small universe, how can we understand the affairs of the bigger universe?
Actually this universe is very difficult to understand, yet learned sages have
advised, as Ka has also advised, that this material world is dukhlayam
avatam; [Bg. 8.15] in other words, it is a place of misery and temporality.
One must give up this world and go back home, back to the Personality of
Godhead. Materialists may argue, "If this material world and its affairs are
impossible to understand, how can we reject it?" The answer is provided by the
word prabudhpabdham. We have to reject this material world because it is
rejected by those who are learned in Vedic wisdom. Even though we cannot
understand what this material world is, we should be ready to reject it in
accordance with the advice of learned persons, especially the advice of Ka.
Ka says:
mm upetya punar janma
dukhlayam avatam
npnuvanti mahtmna
sasiddhi param gat
"After attaining Me, the great souls, who are yogs in devotion, never return to
this temporary world, which is full of miseries, because they have attained the
highest perfection." (Bg. 8.15) One has to return home, back to Godhead, for
230
this is the highest perfection of life. To go back to Godhead means to reject
this material world. Although we cannot understand the functions of this
material world and whether it is good for us or bad for us, in accordance with
the advice of the supreme authority we must reject it and go back home, back
to Godhead.
TEXT 44
'F F 3
FH l
9 = 9 H
FA FH" ll HH ll
namo 'stu tasm upanta-aktaye
svrjya-lbha-pratiprittmane
gueu my-raciteu vttibhir
na sajjamnya nabhasvad-taye
SYNONYMS
namaour respectful obeisances; astulet there be; tasmaiunto Him;
upanta-aktayewho does not endeavor to achieve anything else, who is
free from restlessness; svrjyacompletely independent; lbhaof all gains;
pratipritafully achieved; tmaneunto the Supreme Personality of
Godhead; gueuof the material world, which is moving because of the three
modes of nature; my-raciteuthings created by the external energy;
vttibhiby such activities of the senses; na sajjamnyaone who does not
become attached, or one who is above material pains and pleasures;
nabhasvatthe air; tayeunto the Lord, who has created this material world
as His pastime.
231
TRANSLATION
Let us offer our respectful obeisances unto the Supreme Personality of
Godhead, who is completely silent, free from endeavor, and completely satisfied
by His own achievements. He is not attached to the activities of the material
world through His senses. Indeed, in performing His pastimes in this material
world, He is just like the unattached air.
PURPORT
We can simply understand that behind the activities of material nature is
the Supreme Lord, by whose indications everything takes place, although we
cannot see Him. Even without seeing Him, we should offer Him our respectful
obeisances. We should know that He is complete. Everything is done
systematically by His energies (parsya aktir vividhaiva ryate [Cc. Madhya
13.65, purport]), and therefore He has nothing to do (na tasya krya karaa
ca vidyate). As indicated here by the word upanta-aktaye, His different
energies act, but although He sets these energies in action, He Himself has
nothing to do. He is not attached to anything, for He is the Supreme
Personality of Godhead. Therefore, let us offer our respectful obeisances unto
Him.
TEXT 45
F H " Fd = l
"" FF N ll H7 ll
sa tva no daraytmnam
asmat-karaa-gocaram
prapannn didk
sasmita te mukhmbujam
232
SYNONYMS
saHe (the Supreme Personality of Godhead); tvamYou are my Lord;
nato us; darayabe visible; tmnamin Your original form;
asmat-karaa-gocaramappreciable by our direct senses, especially by our
eyes; prapannnmwe are all surrendered unto You; didkmyet we
wish to see You; sasmitamsmiling; teYour; mukha-ambujamlotuslike
face.
TRANSLATION
O Supreme Personality of Godhead, we are surrendered unto You, yet we
wish to see You. Please make Your original form and smiling lotus face visible
to our eyes and appreciable to our other senses.
PURPORT
The devotees are always eager to see the Supreme Personality of Godhead
in His original form, with His smiling lotuslike face. They are not interested in
experiencing the impersonal form. The Lord has both impersonal and personal
features. The impersonalists have no idea of the personal feature of the Lord,
but Lord Brahm and the members of his disciplic succession want to see the
Lord in His personal form. Without a personal form there can be no question
of a smiling face, which is clearly indicated here by the words sasmitam te
mukhmbujam. Those who are in the Vaiava sampradya of Brahm always
want to see the Supreme Personality of Godhead. They are eager to realize the
Lord's personal feature, not the impersonal feature. As clearly stated here,
asmat-karaa-gocaram: the personal feature of the Lord can be directly
perceived by our senses.
TEXT 46
233
F FH ^ d d FH H l
d " H 9 H F d ll H ll
tais tai svecch-bhtai rpai
kle kle svaya vibho
karma durviaha yan no
bhagavs tat karoti hi
SYNONYMS
taiby such appearances; taiby such incarnations; sva-icch-bhtaiall
appearing by Your personal sweet will; rpaiby factual forms; kle klein
different millenniums; svayampersonally; vibhoO Supreme;
karmaactivities; durviahamuncommon (unable to be enacted by anyone
else); yatthat which; naunto us; bhagavnthe Supreme Personality of
Godhead; tatthat; karotiexecutes; hiindeed.
TRANSLATION
O Lord, O Supreme Personality of Godhead, by Your sweet will You appear
in various incarnations, millennium after millennium, and act wonderfully,
performing uncommon activities that would be impossible for us.
PURPORT
The Lord says in Bhagavad-gt (4.7):
tadtmna sjmy aham
234
Myself." Thus it is not imagination but a fact that the Supreme Personality of
Godhead, by His sweet will, appears in different incarnations, such as Matsya,
Krma, Varha, Nsiha, Vmana, Paraurma, Rmacandra, Balarma,
Buddha and many other forms. Devotees are always eager to see one of the
Lord's innumerable forms. It is said that just as no one can count how many
waves there are in the sea, no one can count the forms of the Lord. This does
not mean, however, that anyone can claim to be a form of the Lord and be
acceptable as an incarnation. The incarnation of the Supreme Personality of
Godhead must be accepted in terms of the descriptions found in the stras.
Lord Brahm is eager to see the incarnation of the Lord, or the original source
of all incarnations; he is not eager to see an imposter. The incarnation's
activities are proof of His identity. All the incarnations described in the
stras act wonderfully (keava dhta-mna-arra jaya jagada hare). It is only
by the personal sweet will of the Supreme Personality of Godhead that He
appears and disappears, and only fortunate devotees can expect to see Him
face to face.
TEXT 47
=l F d H H l
" H9 ~ H H ll HO ll
klea-bhry-alpa-sri
karmi viphalni v
dehin viayrtn
na tathaivrpita tvayi
SYNONYMS
235
kleahardship; bhrivery much; alpavery little; srigood result;
karmiactivities; viphalnifrustration; veither; dehinmof persons;
viaya-artnmwho are eager to enjoy the material world; nanot;
tathlike that; evaindeed; arpitamdedicated; tvayiunto Your
Lordship.
TRANSLATION
Karms are always anxious to accumulate wealth for their sense gratification,
but for that purpose they must work very hard. Yet even though they work
hard, the results are not satisfying. Indeed, sometimes their work results only in
frustration. But devotees who have dedicated their lives to the service of the
Lord can achieve substantial results without working very hard. These results
exceed the devotee's expectations.
PURPORT
We can practically see how the devotees who have dedicated their lives for
the service of the Lord in the Ka consciousness movement are getting
immense opportunities for the service of the Supreme Personality of Godhead
without working very hard. The Ka consciousness movement actually
started with only forty rupees, but now it has more than forty crores worth of
property, and all this opulence has been achieved within eight or ten years. No
karm can expect to improve his business so swiftly, and besides that, whatever
a karm acquires is temporary and sometimes frustrating. In Ka
consciousness, however, everything is encouraging and improving. The Ka
consciousness movement is not very popular with the karms because this
movement recommends that one refrain from illicit sex, meat-eating, gambling
and intoxication. These are restrictions that karms very much dislike.
Nonetheless, in the presence of so many enemies, this movement is
progressing, going forward without impediments. If the devotees continue to
spread this movement, dedicating life and soul to the lotus feet of Ka, no
236
one will be able to check it. The movement will go forward without limits.
Chant Hare Ka!
TEXT 48
H d d ' H l
d 9F H F " ll H ll
nvama karma-kalpo 'pi
viphalyevarrpita
kalpate puruasyaiva
sa hy tm dayito hita
SYNONYMS
nanot; avamavery little, or insignificant; karmaactivities;
kalparightly executed; apieven; viphalyago in vain;
vara-arpitabecause of being dedicated to the Supreme Personality of
Godhead; kalpateit is so accepted; puruasyaof all persons; evaindeed;
sathe Supreme Personality of Godhead; hicertainly; tmthe
Supersoul, the supreme father; dayitaextremely dear; hitabeneficial.
TRANSLATION
Activities dedicated to the Supreme Personality of Godhead, even if
performed in small measure, never go in vain. The Supreme Personality of
Godhead, being the supreme father, is naturally very dear and always ready to
act for the good of the living entities.
PURPORT
In Bhagavad-gt (2.40), the Lord says svalpam apy asya dharmasya tryate
237
mahato bhayt: this dharma, devotional service, is so important that even if
performed to a very small, almost negligible extent, it can give one the supreme
result. There are many instances in the history of the world in which even a
slight service rendered to the Lord has saved a living entity from the greatest
danger. Ajmila, for example, was saved by the Supreme Personality of
Godhead from the greatest danger, that of going to hell. He was saved simply
because he chanted the name Nryaa at the end of his life. When Ajmila
chanted this holy name of the Lord, Nryaa, he did not chant knowingly;
actually he was calling his youngest son, whose name was Nryaa.
Nonetheless, Lord Nryaa took this chanting seriously, and thus Ajmila
achieved the result of ante nryaa-smti [SB 2.1.6], remembering Nryaa
at the end of life. If one somehow or other remembers the holy name of
Nryaa, Ka or Rma at the end of life, he immediately achieves the
transcendental result of going back home, back to Godhead.
The Supreme Personality of Godhead is actually the only object of our love.
As long as we are in this material world we have so many desires to fulfill, but
when we come in touch with the Supreme Personality of Godhead, we
immediately become perfect and fully satisfied, just as a child is fully satisfied
when he comes to the lap of his mother. Dhruva Mahrja went to the forest
to achieve some material result by austerity and penance, but when he actually
saw the Supreme Personality of Godhead he said, "I do not want any material
benediction. I am completely satisfied." Even if one wants some material
benefit from serving the Supreme Personality of Godhead, this can be
achieved extremely easily, without hard labor. Therefore the stra
recommends:
akma sarva-kmo v
moka-kma udra-dh
tvrea bhakti-yogena
yajeta purua param
238
(SB 2.3.10) Even if one has material desires, one can undoubtedly achieve what
he wants by rendering service to the Lord.
TEXT 49
~ Fd' HF = l
H' H FH 9> ll H ll
yath hi skandha-khn
taror mlvasecanam
evam rdhana vio
sarvem tmana ca hi
SYNONYMS
yathas; hiindeed; skandhaof the trunk; khnmand of the
branches; taroof a tree; mlathe root; avasecanamwatering; evamin
this way; rdhanamworship; vioof Lord Viu; sarvemof
everyone; tmanaof the Supersoul; caalso; hiindeed.
TRANSLATION
When one pours water on the root of a tree, the trunk and branches of the
tree are automatically pleased. Similarly, when one becomes a devotee of Lord
Viu, everyone is served, for the Lord is the Supersoul of everyone.
PURPORT
As stated in the Padma Pura:
239
rdhann sarve
vior rdhana param
tasmt paratara devi
tadyn samarcanam
"Of all types of worship, worship of Lord Viu is best, and better than the
worship of Lord Viu is the worship of His devotee, the Vaiava." There are
many demigods worshiped by people who are attached to material desires
(kmais tais tair hta jn prapadyante'nya-devat [Bg. 7.20]). Because
people are embarrassed by so many material desires, they worship Lord iva,
Lord Brahm, the goddess Kl, Durg, Gaea and Srya to achieve different
results. However, one can achieve all these results simultaneously just by
worshiping Lord Viu. As stated elsewhere in the Bhgavatam (4.31.14):
yath taror mla-niecanena
tpyanti tat-skandha-bhujopakh
propahrc ca yathendriy
tathaiva sarvrhaam acyutejy
"Just by pouring water on the root of a tree, one nourishes its trunk and all of
its branches, fruits and flowers, and just by supplying food to the stomach, one
satisfies all the limbs of the body. Similarly, by worshiping Lord Viu one can
satisfy everyone." Ka consciousness is not a sectarian religious movement.
Rather, it is meant for all-embracing welfare activities for the world. One can
enter this movement without discrimination in terms of caste, creed, religion
or nationality. If one is trained to worship the Supreme Personality of
Godhead, Ka, who is the origin of viu-tattva, one can become fully
satisfied and perfect in all respects.
TEXT 50
240
F " H d l
FHF~ = F ll 7 ll
namas tubhyam anantya
durvitarkytma-karmae
nirguya gueya
sattva-sthya ca smpratam
SYNONYMS
namaall obeisances; tubhyamunto You, my Lord; anantyawho are
everlasting, transcending the three phases of time (past, present and future);
durvitarkya-tma-karmaeunto You, who perform inconceivable activities;
nirguyawhich are all transcendental, free from the inebriety of material
qualities; gua-yaunto You, who control the three modes of material
nature; sattva-sthyawho are in favor of the material quality of goodness;
caalso; smpratamat present.
TRANSLATION
My Lord, all obeisances unto You, who are eternal, beyond time's limits of
past, present and future. You are inconceivable in Your activities, You are the
master of the three modes of material nature, and, being transcendental to all
material qualities, You are free from material contamination. You are the
controller of all three of the modes of nature, but at the present You are in
favor of the quality of goodness. Let us offer our respectful obeisances unto
You.
PURPORT
The Supreme Personality of Godhead controls the material activities
manifested by the three modes of material nature. As stated in Bhagavad-gt,
241
nirgua gua-bhokt ca: the Supreme Personality of Godhead is always
transcendental to the material qualities (sattva-gua, rajo-gua and
tamo-gua), but nonetheless He is their controller. The Lord manifests
Himself in three featuresas Brahm, Viu and Mahevarato control
these three qualities. He personally takes charge of sattva-gua as Lord Viu,
and He entrusts the charge of rajo-gua and tamo-gua to Lord Brahm and
Lord iva. Ultimately, however, He is the controller of all three guas. Lord
Brahm, expressing his appreciation, said that because Lord Viu had now
taken charge of the activities of goodness, there was every hope that the
demigods would be successful in fulfilling their desires. The demigods were
harassed by the demons, who were infested with tamo-gua. However, as Lord
Brahm has previously described, since the time of sattva-gua had now
arrived, the demigods could naturally expect to fulfill their desires. The
demigods are supposedly well advanced in knowledge, yet they could not
understand the knowledge of the Supreme Personality of Godhead. Therefore
the Lord is addressed here as anantya. Although Lord Brahm knows past,
present and future, he is unable to understand the unlimited knowledge of the
Supreme Personality of Godhead.
Thus end the Bhaktivedanta purports of the Eighth Canto, Fifth Chapter, of the
rmad-Bhgavatam, entitled "The Demigods Appeal to the Lord for Protection."
6. The Demigods and Demons Declare a Truce
This chapter describes how the Lord appeared before the demigods when
they offered Him their prayers. Following the advice of the Supreme
Personality of Godhead, the demigods executed a truce with the demons for
242
the purpose of churning nectar from the sea.
Because of the prayers offered by the demigods in the previous chapter,
Lord Krodakay Viu was pleased with the demigods, and thus He
appeared before them. The demigods were almost blinded by His
transcendental bodily effulgence. At first, therefore, they could not even see
any part of His body. After some time, however, when Brahm could see the
Lord, he, along with Lord iva, began to offer the Lord prayers.
Lord Brahm said: "The Supreme Personality of Godhead, being beyond
birth and death, is eternal. He has no material qualities. Yet He is the ocean of
unlimited auspicious qualities. He is subtler than the most subtle, He is
invisible, and His form is inconceivable. He is worshipable for all the
demigods. Innumerable universes exist within His form, and therefore He is
never separated from these universes by time, space or circumstances. He is the
chief and the pradhna. Although He is the beginning, the middle and the end
of the material creation, the idea of pantheism conceived by Myvd
philosophers has no validity. The Supreme Personality of Godhead controls
the entire material manifestation through His subordinate agent, the external
energy. Because of His inconceivable transcendental position, He is always the
master of the material energy. The Supreme Personality of Godhead, in His
various forms, is always present even within this material world, but the
material qualities cannot touch Him. One can understand His position only by
His instructions, as given in Bhagavad-gt." As stated in Bhagavad-gt (10.10),
dadmi buddhi-yoga tam. Buddhi-yoga means bhakti-yoga. Only through the
process of bhakti-yoga can one understand the Supreme Lord.
When offered prayers by Lord iva and Lord Brahm, the Supreme
Personality of Godhead was pleased. Thus He gave appropriate instructions to
all the demigods. The Supreme Personality of Godhead, who is known as Ajita,
unconquerable, advised the demigods to make a peace proposal to the demons,
so that after formulating a truce, the demigods and demons could churn the
ocean of milk. The rope would be the biggest serpent, known as Vsuki, and
the churning rod would be Mandara Mountain. Poison would also be produced
243
from the churning, but it would be taken by Lord iva, and so there would be
no need to fear it. Many other attractive things would be generated by the
churning, but the Lord warned the demigods not to be captivated by such
things. Nor should the demigods be angry if there were some disturbances.
After advising the demigods in this way, the Lord disappeared from the scene.
Following the instructions of the Supreme Personality of Godhead, the
demigods established a peace with Mahrja Bali, the King of the demons.
Then both the demons and the demigods started for the ocean, taking
Mandara Mountain with them. Because of the great heaviness of the
mountain, the demigods and demons became fatigued, and some of them
actually died. Then the Supreme Personality of Godhead, Viu, appeared
there on the back of His carrier, Garua, and by His mercy He brought these
demigods and demons back to life. The Lord then lifted the mountain with one
of His hands and placed it on the back of Garua. The Lord sat on the
mountain and was carried to the spot of the churning by Garua, who placed
the mountain in the middle of the sea. Then the Lord asked Garua to leave
that place because as long as Garua was present, Vsuki could not come there.
TEXT 1
d 3H=
H F F H l
9H " FMd "U ll ! ll
r-uka uvca
eva stuta sura-gaair
bhagavn harir vara
tem virabhd rjan
sahasrrkodaya-dyuti
244
SYNONYMS
stutabeing worshiped by prayers; sura-gaaiby the demigods;
bhagavnthe Supreme Personality of Godhead; harithe vanquisher of all
inauspiciousness; varathe supreme controller; temin front of Lord
Brahm and all the demigods; virabhtappeared there; rjanO King
(Parkit); sahasraof thousands; arkaof suns; udayalike the rising;
dyutiHis effulgence.
TRANSLATION
r ukadeva Gosvm said: O King Parkit, the Supreme Personality of
Godhead, Hari, being thus worshiped with prayers by the demigods and Lord
Brahm, appeared before them. His bodily effulgence resembled the
simultaneous rising of thousands of suns.
TEXT 2
H FF FH " H l
" = d H ll - ll
tenaiva sahas sarve
dev pratihateka
npayan kha dia kaum
tmna ca kuto vibhum
SYNONYMS
tena evabecause of this; sahasall of a sudden; sarveall; devthe
demigods; pratihata-katheir vision being blocked; nanot;
245
apayancould see; khamthe sky; diathe directions; kaumland;
tmnam caalso themselves; kutaand where is the question of seeing;
vibhumthe Supreme Lord.
TRANSLATION
The vision of all the demigods was blocked by the Lord's effulgence. Thus
they could see neither the sky, the directions, the land, nor even themselves,
what to speak of seeing the Lord, who was present before them.
TEXTS 3-7
H H" F H l
FH d d& ll ll
R H" Fd HFF l
F=FH l F F " H ll H ll
d< d = 9 l
d d N ll 7 ll
ddH l
d F N H ll ll
F " " FHM F l
8H " H H FH 9 l
FH Fd FH l H ll O ll
virico bhagavn dv
saha arvea t tanum
svacch marakata-ym
kaja-garbhruekam
246
tapta-hemvadtena
lasat-kaueya-vsas
prasanna-cru-sarvg
sumukh sundara-bhruvam
mah-mai-kirena
keyrbhy ca bhitm
karbharaa-nirbhta-
kapola-r-mukhmbujm
kckalpa-valaya-
hra-npura-obhitm
kaustubhbhara lakm
bibhrat vana-mlinm
sudarandibhi svstrair
mrtimadbhir upsitm
tuva deva-pravara
saarva purua param
sarvmara-gaai ska
sarvgair avani gatai
SYNONYMS
viricaLord Brahm; bhagavnwho is also addressed as bhagavn because
of his powerful position; dvby seeing; sahawith; arveaLord iva;
tmunto the Supreme Lord; tanumHis transcendental form;
svacchmwithout material contamination; marakata-ymmwith a bodily
luster like the light of a blue gem; kaja-garbha-arua-kamwith pinkish
eyes like the womb of a lotus flower; tapta-hema-avadtenawith a luster like
that of molten gold; lasatshining; kaueya-vsasdressed in yellow silk
garments; prasanna-cru-sarva-agmall the parts of whose body were
graceful and very beautiful; su-mukhmwith a smiling face;
247
sundara-bhruvamwhose eyebrows were very beautifully situated;
mah-mai-kirenawith a helmet bedecked with valuable jewels;
keyrbhym ca bhitmdecorated with all kinds of ornaments;
kara-bharaa-nirbhtailluminated by the rays of the jewels on His ears;
kapolawith cheeks; r-mukha-ambujmwhose beautiful lotuslike face;
kc-kalpa-valayaornaments like the belt on the waist and bangles on the
hands; hra-npurawith a necklace on the chest and ankle bells on the legs;
obhitmall beautifully set; kaustubha-bharamwhose chest was
decorated with the Kaustubha gem; lakmmthe goddess of fortune;
bibhratmmoving; vana-mlinmwith flower garlands;
sudarana-dibhibearing the Sudarana cakra and others; sva-astraiwith
His weapons; mrtimadbhiin His original form; upsitmbeing
worshiped; tuvasatisfied; deva-pravarathe chief of the demigods;
sa-arvawith Lord iva; puruam paramthe Supreme Personality;
sarva-amara-gaaiaccompanied by all the demigods; skamwith;
sarva-agaiwith all the parts of the body; avanimon the ground;
gataiprostrated.
TRANSLATION
Lord Brahm, along with Lord iva, saw the crystal-clear personal beauty of
the Supreme Personality of Godhead, whose blackish body resembles a marakata
gem, whose eyes are reddish like the depths of a lotus, who is dressed with
garments that are yellow like molten gold, and whose entire body is attractively
decorated. They saw His beautiful, smiling, lotuslike face, crowned by a helmet
bedecked with valuable jewels. The Lord has attractive eyebrows, and His
cheeks are adorned with earrings. Lord Brahm and Lord iva saw the belt on
the Lord's waist, the bangles on His arms, the necklace on His chest, and the
ankle bells on His legs. The Lord is bedecked with flower garlands, His neck is
decorated with the Kaustubha gem, and He carries with Him the goddess of
fortune and His personal weapons, like His disc and club. When Lord Brahm,
248
along with Lord iva and the other demigods, thus saw the form of the Lord,
they all immediately fell to the ground, offering their obeisances.
TEXT 8
N H=
F~F
H F H l
''
H F ll ll
r-brahmovca
ajta-janma-sthiti-sayamy-
guya nirva-sukhravya
aor aimne 'parigaya-dhmne
mahnubhvya namo namas te
SYNONYMS
r-brahm uvcaLord Brahm said; ajta-janma-sthiti-sayamyaunto the
Supreme Personality of Godhead, who is never born but whose appearance in
different incarnations never ceases; aguyanever affected by the material
modes of nature (sattva-gua, rajo-gua and tamo-gua);
nirva-sukha-aravyaunto the ocean of eternal bliss, beyond material
existence; ao aimnesmaller than the atom; aparigaya-dhmnewhose
bodily features are never to be conceived by material speculation;
mah-anubhvyawhose existence is inconceivable; namaoffering our
obeisances; namaagain offering our obeisances; teunto You.
TRANSLATION
249
Lord Brahm said: Although You are never born, Your appearance and
disappearance as an incarnation never cease. You are always free from the
material qualities, and You are the shelter of transcendental bliss resembling an
ocean. Eternally existing in Your transcendental form, You are the supreme
subtle of the most extremely subtle. We therefore offer our respectful
obeisances unto You, the Supreme, whose existence is inconceivable.
PURPORT
ajo 'pi sann avyaytm
bhtnm varo 'pi san
prakti svm adhihya
sambhavmy tma-myay
"Although I am unborn and My transcendental body never deteriorates, and
although I am the Lord of all sentient beings, I still appear in every millennium
in My original transcendental form." In the following verse in Bhagavad-gt
(4.7), the Lord says:
tadtmna sjmy aham
of Bharata, and a predominant rise of irreligionat that time descend Myself."
Thus although the Supreme Lord is unborn, there is no cessation to His
appearance in different forms as incarnations like Lord Ka and Lord Rma.
Since His incarnations are eternal, the various activities performed by these
incarnations are also eternal. The Supreme Personality of Godhead does not
appear because He is forced to do so by karma like ordinary living entities who
250
are forced to accept a certain type of body. It is to be understood that the
Lord's body and activities are all transcendental, being free from the
contamination of the material modes of nature. These pastimes are
transcendental bliss to the Lord. The word aparigaya-dhmne is very
significant. There is no limit to the Lord's appearance in different
incarnations. All of these incarnations are eternal, blissful and full of
knowledge.
TEXT 9
^ H 99
'~ H "dd l
' F M d
H ll ll
rpa tavaitat puruarabhejya
reyo 'rthibhir vaidika-tntrikea
yogena dhta saha nas tri-lokn
paymy amuminn u ha viva-mrtau
SYNONYMS
rpamform; tavaYour; etatthis; purua-abhaO best of all
personalities; ijyamworshipable; reyaultimate auspiciousness;
arthibhiby persons who desire; vaidikaunder the direction of Vedic
instructions; tntrikearealized by followers of Tantras, like
Nrada-pacartra; yogenaby practice of mystic yoga; dhtaO supreme
director; sahawith; naus (the demigods); tri-lokncontrolling the three
worlds; paymiwe see directly; amuminin You; uoh; hacompletely
manifested; viva-mrtauin You, who have the universal form.
251
TRANSLATION
O best of persons, O supreme director, those who actually aspire for supreme
good fortune worship this form of Your Lordship according to the Vedic
Tantras. My Lord, we can see all the three worlds in You.
PURPORT
The Vedic mantras say: yasmin vijte sarvam eva vijta bhavati
(Muaka Upaniad 1.3). When the devotee sees the Supreme Personality of
Godhead by his meditation, or when he sees the Lord personally, face to face,
he becomes aware of everything within this universe. Indeed, nothing is
unknown to him. Everything within this material world is fully manifested to a
devotee who has seen the Supreme Personality of Godhead. Bhagavad-gt
(4.34) therefore advises:
tad viddhi praiptena
paripranena sevay
upadekyanti te jna
jninas tattva-darina
"Just try to learn the truth by approaching a spiritual master. Inquire from him
submissively and render service unto him. The self-realized soul can impart
knowledge unto you because he has seen the truth." Lord Brahm is one of
these self-realized authorities (svayambhr nrada ambhu kumra kapilo
manu [SB 6.3.20]). One must therefore accept the disciplic succession from
Lord Brahm, and then one can understand the Supreme Personality of
Godhead in fullness. Here the word viva-mrtau indicates that everything
exists in the form of the Supreme Personality of Godhead. One who is able to
worship Him can see everything in Him and see Him in everything.
252
TEXT 10
H F H ' F
H F"" l
H" 'F '
<F m H F ll ! ll
tvayy agra st tvayi madhya st
tvayy anta sd idam tma-tantre
tvam dir anto jagato 'sya madhya
ghaasya mtsneva para parasmt
SYNONYMS
tvayiunto You, the Supreme Personality of Godhead; agrein the
beginning; stthere was; tvayiunto You; madhyein the middle;
stthere was; tvayiunto You; antein the end; stthere was; idamall
of this cosmic manifestation; tma-tantrefully under Your control;
tvamYour Lordship; dibeginning; antaend; jagataof the cosmic
manifestation; asyaof this; madhyammiddle; ghaasyaof an earthen pot;
mtsn ivalike the earth; paratranscendental; parasmtbecause of
being the chief.
TRANSLATION
My dear Lord, who are always fully independent, this entire cosmic
manifestation arises from You, rests upon You and ends in You. Your Lordship
is the beginning, sustenance and end of everything, like the earth, which is the
cause of an earthen pot, which supports the pot, and to which the pot, when
broken, finally returns.
253
TEXT 11
H FH "
H " H8 l
F 9
H ' H> ll !! ll
tva myaytmrayay svayeda
nirmya viva tad-anupravia
payanti yukt manas manio
gua-vyavye 'py agua vipacita
SYNONYMS
tvamYour Lordship; myayby Your eternal energy;
tma-rayaywhose existence is under Your shelter; svayemanated from
Yourself; idamthis; nirmyafor the sake of creating; vivamthe entire
universe; tatinto it; anupraviaYou enter; payantithey see;
yuktpersons in touch with You; manasby an elevated mind;
maniapeople with advanced consciousness; guaof material qualities;
vyavyein the transformation; apialthough; aguamstill untouched by
the material qualities; vipacitathose who are fully aware of the truth of
stra.
TRANSLATION
O Supreme, You are independent in Your self and do not take help from
others. Through Your own potency, You create this cosmic manifestation and
enter into it. Those who are advanced in Ka consciousness, who are fully in
knowledge of the authoritative stra, and who, through the practice of
bhakti-yoga, are cleansed of all material contamination, can see with clear minds
254
that although You exist within the transformations of the material qualities,
Your presence is untouched by these qualities.
PURPORT
maydhyakea prakti
syate sacarcaram
hetunnena kaunteya
jagad viparivartate
"This material nature, working under My direction, O son of Kunt, is
producing all moving and unmoving beings. By its rule this manifestation is
created and annihilated again and again." The material energy creates,
maintains and devastates the entire cosmic manifestation because of directions
given by the Supreme Personality of Godhead, who enters this universe as
Garbhodakay Viu but is untouched by the material qualities. In
Bhagavad-gt the Lord refers to my, the external energy, which creates this
material world, as mama my, "My energy," because this energy works under
the full control of the Lord. These facts can be realized only by those who are
well versed in Vedic knowledge and advanced in Ka consciousness.
TEXT 12
~ 'F = 9
N U = H l
' H
9 N H dH H" ll !- ll
yathgnim edhasy amta ca gou
255
bhuvy annam ambdyamane ca vttim
yogair manuy adhiyanti hi tv
gueu buddhy kavayo vadanti
SYNONYMS
yathas; agnimfire; edhasiin wood; amtammilk, which is like nectar;
caand; goufrom cows; bhuvion the ground; annamfood grains;
ambuwater; udyamanein enterprise; caalso; vttimlivelihood;
yogaiby practice of bhakti-yoga; manuyhuman beings;
adhiyantiachieve; hiindeed; tvmYou; gueuin the material modes of
nature; buddhyby intelligence; kavayagreat personalities; vadantisay.
TRANSLATION
As one can derive fire from wood, milk from the milk bag of the cow, food
grains and water from the land, and prosperity in one's livelihood from
industrial enterprises, so, by the practice of bhakti-yoga, even within this
material world, one can achieve Your favor or intelligently approach You. Those
who are pious all affirm this.
PURPORT
Although the Supreme Personality of Godhead is nirgua, not to be found
within this material world, the entire material world is pervaded by Him, as
stated in Bhagavad-gt (may tatam ida sarvam). The material world is
nothing but an expansion of the Lord's material energy, and the entire cosmic
manifestation rests upon Him (mat-sthni sarva-bhtni [Bg. 9.4]).
Nonetheless, the Supreme Lord cannot be found here (na cha tev
avasthita). A devotee, however, can see the Supreme Personality of Godhead
through the practice of bhakti-yoga. One ordinarily does not begin to practice
bhakti-yoga unless he has practiced it in previous births. Moreover, one can
256
begin bhakti-yoga only by the mercy of the spiritual master and Ka.
Guru-ka-prasde pya bhakti-lat-bja [Cc. Madhya 19.151]. The seed of
devotional service is obtainable by the mercy of guru, the spiritual master, and
Ka, the Supreme Personality of Godhead.
Only by the practice of bhakti-yoga can one achieve the favor of the
Supreme Personality of Godhead and see Him face to face
(premjana-cchurita-bhakti-vilocanena santa sadaiva hdayeu vilokayanti [Bs.
5.38]). One cannot see the Lord by other methods, such as karma, jna or
yoga. Under the direction of the spiritual master, one must cultivate
bhakti-yoga (ravaa krtana vio smaraa pda-sevanam [SB 7.5.23]).
Then, even within this material world, although the Lord is not visible, a
devotee can see Him. This is confirmed in Bhagavad-gt (bhakty mm
abhijnti yvn ya csmi tattvata [Bg. 18.55]) and in rmad-Bhgavatam
(bhaktyham ekay grhya). Thus by devotional service one can achieve the
favor of the Supreme Personality of Godhead, although He is not visible or
understandable to materialistic persons.
In this verse, the cultivation of bhakti-yoga is compared to many material
activities. By friction one can get fire from wood, by digging the earth one can
get food grains and water, and by agitating the milk bag of the cow one can get
nectarean milk. Milk is compared to nectar, which one can drink to become
immortal. Of course, simply drinking milk will not make one immortal, but it
can increase the duration of one's life. In modern civilization, men do not
think milk to be important, and therefore they do not live very long. Although
in this age men can live up to one hundred years, their duration of life is
reduced because they do not drink large quantities of milk. This is a sign of
Kali-yuga. In Kali-yuga, instead of drinking milk, people prefer to slaughter an
animal and eat its flesh. The Supreme Personality of Godhead, in His
instructions of Bhagavad-gt, advises go-rakya, which means cow protection.
The cow should be protected, milk should be drawn from the cows, and this
milk should be prepared in various ways. One should take ample milk, and thus
one can prolong one's life, develop his brain, execute devotional service, and
257
ultimately attain the favor of the Supreme Personality of Godhead. As it is
essential to get food grains and water by digging the earth, it is also essential to
give protection to the cows and take nectarean milk from their milk bags.
The people of this age are inclined toward industrial enterprises for
comfortable living, but they refuse to endeavor to execute devotional service,
by which they can achieve the ultimate goal of life by returning home, back to
Godhead. Unfortunately, as it is said, na te vidu svrtha-gati hi viu
duray ye bahir-artha-mnina [SB 7.5.31]. People without spiritual education
do not know that the ultimate goal of life is to go back home, back to Godhead.
Forgetting this aim of life, they are working very hard in disappointment and
frustration (mogh mogha-karmo mogha jn vicetasa [Bg. 9.12]). The
so-called vaiyasthe industrialists or businessmenare involved in big, big
industrial enterprises, but they are not interested in food grains and milk.
However, as indicated here, by digging for water, even in the desert, we can
produce food grains; when we produce food grains and vegetables, we can give
protection to the cows; while giving protection to the cows, we can draw from
them abundant quantities of milk; and by getting enough milk and combining
it with food grains and vegetables, we can prepare hundreds of nectarean
foods. We can happily eat this food and thus avoid industrial enterprises and
joblessness.
Agriculture and cow protection are the way to become sinless and thus be
attracted to devotional service. Those who are sinful cannot be attracted by
devotional service. As stated in Bhagavad-gt (7.28):
ye tv anta-gata ppa
jann puya-karmam
te dvandva-moha-nirmukt
bhajante m dha-vrat
"Persons who have acted piously in previous lives and in this life, whose sinful
actions are completely eradicated and who are freed from the duality of
delusion, engage themselves in My service with determination." The majority
258
of people in this age of Kali are sinful, short-living, unfortunate and disturbed
(mand sumanda-matayo manda-bhgy hy upadrut [SB 1.1.10]). For them,
Caitanya Mahprabhu has advised:
harer nma harer nma
harer nmaiva kevalam
kalau nsty eva nsty eva
nsty eva gatir anyath
[Cc. di 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is chanting
the holy name of the Lord. There is no other way. There is no other way.
There is no other way."
TEXT 13
H H ~ F A
F = F~ l
" H U FH
"H H l ll ! ll
ta tv vaya ntha samujjihna
saroja-nbhticirepsitrtham
dv gat nirvtam adya sarve
gaj davrt iva ggam ambha
SYNONYMS
tamO Lord; tvmYour Lordship; vayamall of us; nthaO master;
samujjihnamnow appearing before us with all glories; saroja-nbhaO
Lord, whose navel resembles a lotus flower, or from whose navel grows a lotus
259
flower; ati-cirafor an extremely long time; psitadesiring; arthamfor the
ultimate goal of life; dvseeing; gatin our vision;
nirvtamtranscendental happiness; adyatoday; sarveall of us;
gajelephants; dava-artbeing afflicted in a forest fire; ivalike;
ggam ambhawith water from the Ganges.
TRANSLATION
Elephants afflicted by a forest fire become very happy when they get water
from the Ganges. Similarly, O my Lord, from whose navel grows a lotus flower,
since You have now appeared before us, we have become transcendentally
happy. By seeing Your Lordship, whom we have desired to see for a very long
time, we have achieved our ultimate goal in life.
PURPORT
The devotees of the Lord are always very eager to see the Supreme Lord
face to face, but they do not demand that the Lord come before them, for a
pure devotee considers such a demand to be contrary to devotional service. r
Caitanya Mahprabhu teaches this lesson in His ikaka. Adarann
marma-hat karotu v. The devotee is always eager to see the Lord face to
face, but if he is brokenhearted because he cannot see the Lord, even life after
life, he will never command the Lord to appear. This is a sign of pure devotion.
Therefore in this verse we find the word ati-cira-psita-artham, meaning that
the devotee aspires for a long, long time to see the Lord. If the Lord, by His
own pleasure, appears before the devotee, the devotee feels extremely happy,
as Dhruva Mahrja felt when he personally saw the Supreme Personality of
Godhead. When Dhruva Mahrja saw the Lord, he had no desire to ask the
Lord for any benediction. Indeed, simply by seeing the Lord, Dhruva Mahrja
felt so satisfied that he did not want to ask the Lord for any benediction
(svmin ktrtho 'smi vara na yce [Cc. Madhya 22.42]). A pure devotee,
whether able or unable to see the Lord, always engages in the Lord's devotional
260
service, always hoping that at some time the Lord may be pleased to appear
before him so that he can see the Lord face to face.
TEXT 14
F H H'FH d
H "~ FH " l
FF N
d HH 9F ll !H ll
sa tva vidhatsvkhila-loka-pl
vaya yad arths tava pda-mlam
samgats te bahir-antar-tman
ki vnya-vijpyam aea-skia
SYNONYMS
sathat; tvamYour Lordship; vidhatsvakindly do the needful;
akhila-loka-plthe demigods, directors of different departments of this
universe; vayamall of us; yatthat which; arthpurpose; tavaat Your
Lordship's; pda-mlamlotus feet; samgatwe have arrived; teunto
You; bahi-anta-tmanO Supersoul of everyone, O constant internal and
external witness; kimwhat; veither; anya-vijpyamwe have to inform
You; aea-skiathe witness and knower of everything.
TRANSLATION
My Lord, we, the various demigods, the directors of this universe, have come
to Your lotus feet. Please fulfill the purpose for which we have come. You are
the witness of everything, from within and without. Nothing is unknown to
You, and therefore it is unnecessary to inform You again of anything.
261
PURPORT
As stated in Bhagavad-gt (13.3), ketra-ja cpi m viddhi sarva-ketreu
bhrata. The individual souls are proprietors of their individual bodies, but the
Supreme Personality of Godhead is the proprietor of all bodies. Since He is the
witness of everyone's body, nothing is unknown to Him. He knows what we
need. Our duty, therefore, is to execute devotional service sincerely, under the
direction of the spiritual master. Ka, by His grace, will supply whatever we
need in executing our devotional service. In the Ka consciousness
movement, we simply have to execute the order of Ka and guru. Then all
necessities will be supplied by Ka, even if we do not ask for them.
TEXT 15
> F "
"" ' H d HF l
d H H" ~H
H'FH " H ll !7 ll
aha giritra ca surdayo ye
dakdayo 'gner iva ketavas te
ki v vidmea pthag-vibht
vidhatsva a no dvija-deva-mantram
SYNONYMS
ahamI (Lord Brahm); giritraLord iva; caalso; sura-dayaall the
demigods; yeas we are; daka-dayaheaded by Mahrja Daka;
agneof fire; ivalike; ketavasparks; teof You; kimwhat; veither;
vidmacan we understand; aO my Lord;
262
pthak-vibhtindependently of You; vidhatsvakindly bestow upon us;
amgood fortune; naour; dvija-deva-mantramthe means of deliverance
suitable for the brhmaas and demigods.
TRANSLATION
I [Lord Brahm], Lord iva and all the demigods, accompanied by the
prajpatis like Daka, are nothing but sparks illuminated by You, who are the
original fire. Since we are particles of You, what can we understand about our
welfare? O Supreme Lord, please give us the means of deliverance that is
suitable for the brhmaas and demigods.
PURPORT
In this verse, the word dvija-deva-mantram is very important. The word
mantra means "that which delivers one from the material world." Only the
dvijas (the brhmaas) and the devas (the demigods) can be delivered from
material existence by the instructions of the Supreme Personality of Godhead.
Whatever is spoken by the Supreme Personality of Godhead is a mantra and is
suitable for delivering the conditioned souls from mental speculation. The
conditioned souls are engaged in a struggle for existence (mana
ahnndriyi prakti-sthni karati [Bg. 15.7]). Deliverance from this struggle
constitutes the highest benefit, but unless one gets a mantra from the Supreme
Personality of Godhead, deliverance is impossible. The beginning mantra is the
Gyatr mantra. Therefore, after purification, when one is qualified to become
a brhmaa (dvija), he is offered the Gyatr mantra. Simply by chanting the
Gyatr mantra, one can be delivered. This mantra, however, is suitable only
for the brhmaas and demigods. In Kali-yuga, we are all in a very difficult
position, in which we need a suitable mantra that can deliver us from the
dangers of this age. Therefore the Supreme Personality of Godhead, in His
incarnation as Lord Caitanya, gives us the Hare Ka mantra.
263
harer nma harer nma
[Cc. di 17.21]
There is no other way." In His ikaka, Lord Caitanya says, para vijayate
r-ka-sakrtanam: "All glories to the chanting of r-ka-sakrtana!"
The mah-mantraHare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare
Rma, Hare Rma, Rma Rma, Hare Hareis directly chanted by the Lord
Himself, who gives us this mantra for deliverance.
We cannot invent any means to be delivered from the dangers of material
existence. Here, even the demigods, such as Lord Brahm and Lord iva, and
the prajpatis, such as Daka, are said to be like illuminating sparks in the
presence of the Supreme Lord, who is compared to a great fire. Sparks are
beautiful as long as they are in the fire. Similarly, we have to remain in the
association of the Supreme Personality of Godhead and always engage in
devotional service, for then we shall always be brilliant and illuminating. As
soon as we fall from the service of the Lord, our brilliance and illumination
will immediately be extinguished, or at least stopped for some time. When we
living entities, who are like sparks of the original fire, the Supreme Lord, fall
into a material condition, we must take the mantra from the Supreme
Personality of Godhead as it is offered by r Caitanya Mahprabhu. By
chanting this Hare Ka mantra, we shall be delivered from all the difficulties
of this material world.
TEXT 16
d 3H=
264
H H"BF"
H 9 " ~ H l
"
N&F H FH dd ll ! ll
r-uka uvca
eva viricdibhir itas tad
vijya te hdaya yathaiva
jagda jmta-gabhray gir
baddhjaln savta-sarva-krakn
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamthus; virica-dibhiby
all the demigods, headed by Lord Brahm; itabeing worshiped; tat
vijyaunderstanding the expectation; temof all of them; hdayamthe
core of the heart; yathas; evaindeed; jagdareplied;
jmta-gabhraylike the sound of clouds; girby words;
baddha-ajalnunto the demigods, who stood with folded hands;
savtarestrained; sarvaall; kraknsenses.
TRANSLATION
ukadeva Gosvm continued: When the Lord was thus offered prayers by
the demigods, headed by Lord Brahm, He understood the purpose for which
they had approached Him. Therefore, in a deep voice that resembled the
rumbling of clouds, the Lord replied to the demigods, who all stood there
attentively with folded hands.
TEXT 17
265
d HFFFd F l
H dF F " ~" ll !O ll
eka evevaras tasmin
sura-krye surevara
vihartu-kmas tn ha
samudronmathandibhi
SYNONYMS
ekaalone; evaindeed; varathe Supreme Personality of Godhead;
tasminin that; sura-kryethe activities of the demigods; sura-varathe
Lord of the demigods, the Supreme Personality of Godhead; vihartuto enjoy
pastimes; kmadesiring; tnunto the demigods; hasaid;
samudra-unmathana-dibhiby activities of churning the ocean.
TRANSLATION
Although the Supreme Personality of Godhead, the master of the demigods,
was capable of performing the activities of the demigods by Himself, He wanted
to enjoy pastimes in churning the ocean. Therefore He spoke as follows.
TEXT 18
H H=
N " H 9 l
H FH H F" ~ F ll ! ll
r-bhagavn uvca
hanta brahmann aho ambho
he dev mama bhitam
266
utvahit sarve
reyo va syd yath sur
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said;
hantaaddressing them; brahman ahoO Lord Brahm; ambhoO Lord
iva; heO; devdemigods; mamaMy; bhitamstatement;
utahear; avahitwith great attention; sarveall of you; reyagood
fortune; vafor all of you; sytshall be; yathas; surfor the
demigods.
TRANSLATION
The Supreme Personality of Godhead said: O Lord Brahm, Lord iva and
other demigods, please hear Me with great attention, for what I say will bring
good fortune for all of you.
TEXT 19
"H" FH F'H ' l
d F H" H H ll ! ll
yta dnava-daiteyais
tvat sandhir vidhyatm
klennughtais tair
yvad vo bhava tmana
SYNONYMS
ytajust execute; dnavawith the demons; daiteyaiand the asuras;
tvatso long; sandhia truce; vidhyatmexecute; klenaby a favorable
267
time (or kvyenaby ukrcrya); anughtaireceiving benedictions;
taiwith them; yvatas long as; vaof you; bhavagood fortune;
tmanaof yourselves.
TRANSLATION
As long as you are not flourishing, you should make a truce with the demons
and asuras, who are now being favored by time.
PURPORT
One word in this verse has two readingsklena and kvyena. Klena
means "favored by time," and kvyena means "favored by ukrcrya,"
ukrcrya being the spiritual master of the Daityas. The demons and Daityas
were favored in both ways, and therefore the demigods were advised by the
Supreme Lord to execute a truce for the time being, until time favored them.
TEXT 20
' F' F d ~ H l
9dH" " H ~ F "H ll - ll
arayo 'pi hi sandhey
sati kryrtha-gaurave
ahi-mikavad dev
hy arthasya padav gatai
SYNONYMS
arayaenemies; apialthough; hiindeed; sandheyeligible for a truce;
satibeing so; krya-artha-gauravein the matter of an important duty;
ahisnake; mikamouse; vatlike; devO demigods; hiindeed;
268
arthasyaof interest; padavmposition; gataiso being.
TRANSLATION
O demigods, fulfilling one's own interests is so important that one may even
have to make a truce with one's enemies. For the sake of one's self-interest, one
has to act according to the logic of the snake and the mouse.
PURPORT
A snake and a mouse were once caught in a basket. Now, since the mouse is
food for the snake, this was a good opportunity for the snake. However, since
both of them were caught in the basket, even if the snake ate the mouse, the
snake would not be able to get out. Therefore, the snake thought it wise to
make a truce with the mouse and ask the mouse to make a hole in the basket so
that both of them could get out. The snake's intention was that after the
mouse made the hole, the snake would eat the mouse and escape from the
basket through the hole. This is called the logic of the snake and the mouse.
TEXT 21
" m HN l
F F H F ' H ll -! ll
amtotpdane yatna
kriyatm avilambitam
yasya ptasya vai jantur
mtyu-grasto 'maro bhavet
SYNONYMS
amta-utpdanein generating nectar; yatnaendeavor; kriyatmdo;
269
avilambitamwithout delay; yasyaof which nectar; ptasyaanyone who
drinks; vaiindeed; jantuliving entity; mtyu-grastaalthough in
imminent danger of death; amaraimmortal; bhavetcan become.
TRANSLATION
Immediately endeavor to produce nectar, which a person who is about to die
may drink to become immortal.
TEXTS 22-23
H "' FH H 9' l
~ " d H d H HF d ll -- ll
F " H ~" l
=l H " ll - ll
kiptv krodadhau sarv
vrut-ta-latauadh
manthna mandara ktv
netra ktv tu vsukim
sahyena may dev
nirmanthadhvam atandrit
klea-bhjo bhaviyanti
daity yya phala-grah
SYNONYMS
kiptvputting; kra-udadhauin the ocean of milk; sarvall kinds of;
vrutcreepers; tagrass; latvegetables; auadhand drugs;
manthnamthe churning rod; mandaramMandara Mountain;
270
ktvmaking; netramthe churning rope; ktvmaking; tubut;
vsukimthe snake Vsuki; sahyenawith a helper; mayby Me;
devall the demigods; nirmanthadhvamgo on churning; atandritvery
carefully, without diversion; klea-bhjasharetakers of sufferings;
bhaviyantiwill be; daitythe demons; yyambut all of you;
phala-grahgainers of the actual result.
TRANSLATION
O demigods, cast into the ocean of milk all kinds of vegetables, grass,
creepers and drugs. Then, with My help, making Mandara Mountain the
churning rod and Vsuki the rope for churning, churn the ocean of milk with
undiverted attention. Thus the demons will be engaged in labor, but you, the
demigods, will gain the actual result, the nectar produced from the ocean.
PURPORT
It appears that when different kinds of drugs, creepers, grass and vegetables
are put into this milk and the milk is churned, as milk is churned for butter,
the active principles of the vegetables and drugs mix with the milk, and the
result is nectar.
TEXT 24
" " "F F l
F F' FH ~ FH ~ ll -H ll
yya tad anumodadhva
yad icchanty asur sur
na sarambhea sidhyanti
sarvrth sntvay yath
271
SYNONYMS
yyamall of you; tatthat; anumodadhvamshould accept; yatwhatever;
icchantithey desire; asurthe demons; surO demigods; nanot;
sarambheaby being agitated in anger; sidhyantiare very successful;
sarva-arthall desired ends; sntvayby peaceful execution; yathas.
TRANSLATION
My dear demigods, with patience and peace everything can be done, but if
one is agitated by anger, the goal is not achieved. Therefore, whatever the
demons ask, agree to their proposal.
TEXT 25
dd <" H9A'FH l
d H 9 dF HF 9 ll -7 ll
na bhetavya klakd
vij jaladhi-sambhavt
lobha kryo na vo jtu
roa kmas tu vastuu
SYNONYMS
nanot; bhetavyamshould be afraid; klaktof klaka; vitfrom
the poison; jaladhifrom the ocean of milk; sambhavtwhich will appear;
lobhagreed; kryaexecution; nanot; vaunto you; jtuat any
time; roaanger; kmalust; tuand; vastuuin the products.
272
TRANSLATION
A poison known as klaka will be generated from the ocean of milk, but
you should not fear it. And when various products are churned from the ocean,
you should not be greedy for them or anxious to obtain them, nor should you be
angry.
PURPORT
It appears that by the churning process many things would be generated
from the ocean of milk, including poison, valuable gems, nectar and many
beautiful women. The demigods were advised, however, not to be greedy for
the gems or beautiful women, but to wait patiently for the nectar. The real
purpose was to get the nectar.
TEXT 26
d 3H=
" HF" H 9 l
9" ' FH" ll - ll
r-uka uvca
iti devn samdiya
bhagavn puruottama
tem antardadhe rjan
svacchanda-gatir vara
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; devnall the
demigods; samdiyaadvising; bhagavnthe Supreme Personality of
273
Godhead; purua-uttamathe best of all persons; temfrom them;
antardadhedisappeared; rjanO King; svacchandafree; gatiwhose
movements; varathe Personality of Godhead.
TRANSLATION
ukadeva Gosvm continued: O King Parkit, after advising the demigods
in this way, the independent Supreme Personality of Godhead, the best of all
living entities, disappeared from their presence.
TEXT 27
~ F H Fd l
H> FH FH ' N F ll -O ll
atha tasmai bhagavate
namasktya pitmaha
bhava ca jagmatu sva sva
dhmopeyur bali sur
SYNONYMS
athaafter this; tasmaiunto Him; bhagavateunto the Supreme Personality
of Godhead; namasktyaoffering obeisances; pit-mahaLord Brahm;
bhava caas well as Lord iva; jagmatureturned; svam svamto their
own; dhmaabodes; upeyuapproached; balimKing Bali; surall the
other demigods.
TRANSLATION
Then Lord Brahm and Lord iva, after offering their respectful obeisances
274
to the Lord, returned to their abodes. All the demigods then approached
Mahrja Bali.
TEXT 28
" F & FHd l
9 '" " < F'H dH ll - ll
dvrn apy asayatt
jta-kobhn sva-nyakn
nyaedhad daitya-r lokya
sandhi-vigraha-klavit
SYNONYMS
dvobserving; arnthe enemies; apialthough; asayattnwithout
any endeavor to fight; jta-kobhnwho became agitated; sva-nyaknhis
own captains and commanders; nyaedhatprevented; daitya-rthe
Emperor of the Daityas, Mahrja Bali; lokyavery respectable and
prominent; sandhifor making negotiations; vigrahaas well as for fighting;
klathe time; vitcompletely aware of.
TRANSLATION
Mahrja Bali, a most celebrated king of the demons, knew very well when
to make peace and when to fight. Thus although his commanders and captains
were agitated and were about to kill the demigods, Mahrja Bali, seeing that
the demigods were coming to him without a militant attitude, forbade his
commanders to kill them.
PURPORT
275
Vedic etiquette enjoins: ghe atrum api prpta vivastam akutobhayam.
When enemies come to their opponent's place, they should be received in such
a way that they will forget that there is animosity between the two parties. Bali
Mahrja was well conversant with the arts of peacemaking and fighting. Thus
he received the demigods very well, although his commanders and captains
were agitated. This kind of treatment was prevalent even during the fight
between the Pavas and the Kurus. During the day, the Pavas and Kurus
would fight with the utmost strength, and when the day was over they would
go to each other's camps as friends and be received as such. During such
friendly meetings, one enemy would offer anything the other enemy wanted.
That was the system.
TEXT 29
H =F R =F ~ l
8 9 ll - ll
te vairocanim sna
gupta csura-ytha-pai
riy paramay jua
jiteam upgaman
SYNONYMS
teall the demigods; vairocanimunto Balirja, the son of Virocana;
snamsitting down; guptamwell protected; caand;
asura-ytha-paiby the commanders of the asuras; riyby opulence;
paramaysupreme; juamblessed; jita-aeamwho became the
proprietor of all the worlds; upgamanapproached.
276
TRANSLATION
The demigods approached Bali Mahrja, the son of Virocana, and sat down
near him. Bali Mahrja was protected by the commanders of the demons and
was most opulent, having conquered all the universes.
TEXT 30
" H= FHH l
9 FH 9 ll ll
mahendra lakay vc
sntvayitv mah-mati
abhyabhata tat sarva
ikita puruottamt
SYNONYMS
mah-indrathe King of heaven, Indra; lakayvery mild; vcby
words; sntvayitvpleasing Bali Mahrja very much; mah-matithe most
intelligent person; abhyabhataaddressed; tatthat; sarvameverything;
ikitamthat was learned; purua-uttamtfrom Lord Viu.
TRANSLATION
After pleasing Bali Mahrja with mild words, Lord Indra, the King of the
demigods, who was most intelligent, very politely submitted all the proposals he
had learned from the Supreme Personality of Godhead, Lord Viu.
TEXT 31
277
H = " F 'F ' l
N '8 > = HF ll ! ll
tat tv arocata daityasya
tatrnye ye 'surdhip
ambaro 'rianemi ca
ye ca tripura-vsina
SYNONYMS
tatall those words; tubut; arocatawere very pleasing; daityasyato Bali
Mahrja; tatraas well as; anyeothers; yewho were; asura-adhipthe
chiefs of the asuras; ambaraambara; arianemiArianemi; caalso;
yeothers who; caand; tripura-vsinaall the residents of Tripura.
TRANSLATION
The proposals submitted by King Indra were immediately accepted by Bali
Mahrja and his assistants, headed by ambara and Arianemi, and by all the
other residents of Tripura.
PURPORT
It appears from this verse that politics, diplomacy, the propensity to cheat,
and everything that we find in this world in individual and social negotiations
between two parties are also present in the upper planetary systems. The
demigods went to Bali Mahrja with the proposal to manufacture nectar, and
the Daityas, the demons, immediately accepted it, thinking that since the
demigods were already weak, when the nectar was produced the demons would
take it from them and use it for their own purposes. The demigods, of course,
had similar intentions. The only difference is that the Supreme Personality of
Godhead, Lord Viu, was on the side of the demigods because the demigods
278
were His devotees, whereas the demons did not care about Lord Viu. All
over the universe there are two partiesthe Viu party, or God-conscious
party, and the godless party. The godless party is never happy or victorious, but
the God-conscious party is always happy and victorious.
TEXT 32
" HF d H F H" d F " l
3U = ~ ll - ll
tato devsur ktv
savida kta-sauhd
udyama parama cakrur
amtrthe parantapa
SYNONYMS
tatathereafter; deva-asurboth the demons and the demigods;
ktvexecuting; savidamindicating; kta-sauhdan armistice
between them; udyamamenterprise; paramamsupreme; cakruthey did;
amta-arthefor the sake of nectar; parantapaO Mahrja Parkit,
chastiser of enemies.
TRANSLATION
O Mahrja Parkit, chastiser of enemies, the demigods and the demons
thereafter made an armistice between them. Then, with great enterprise, they
arranged to produce nectar, as proposed by Lord Indra.
PURPORT
The word savidam is significant in this verse. The demigods and demons
279
both agreed to stop fighting, at least for the time being, and endeavored to
produce nectar. rla Vivantha Cakravart hkura notes in this
connection:
savid yuddhe pratijym
cre nmni toae
sambhae kriykre
saketa-jnayor api
The word savit is variously used to mean "in fighting," "in promising," "for
satisfying," "in addressing," "by practical action," "indication," and "knowledge."
TEXT 33
F " F <H " " l
" 3"' NH ll ll
tatas te mandara-girim
ojasotpya durmad
nadanta udadhi ninyu
akt parigha-bhava
SYNONYMS
tatathereafter; teall the demigods and demons;
mandara-girimMandara Mountain; ojaswith great strength;
utpyaextracting; durmadvery powerful and competent;
nadantacried very loudly; udadhimtoward the ocean; ninyubrought;
aktvery strong; parigha-bhavahaving long, strong arms.
TRANSLATION
280
Thereafter, with great strength, the demons and demigods, who were all very
powerful and who had long, stout arms, uprooted Mandara Mountain. Crying
very loudly, they brought it toward the ocean of milk.
TEXT 34
" H =" l
F H " HH H ~ ll H ll
dra-bhrodvaha-rnt
akra-vairocandaya
aprayantas ta vohu
viva vijahu pathi
SYNONYMS
drafor a great distance; bhra-udvahaby carrying the great load;
rntbeing fatigued; akraKing Indra; vairocana-dayaand Mahrja
Bali (the son of Virocana) and others; aprayantabeing unable; tamthe
mountain; vohumto bear; vivabeing unable; vijahugave up;
pathion the way.
TRANSLATION
Because of conveying the great mountain for a long distance, King Indra,
Mahrja Bali and the other demigods and demons became fatigued. Being
unable to carry the mountain, they left it on the way.
TEXT 35
F F N "H l
281
= F dd= ll 7 ll
nipatan sa giris tatra
bahn amara-dnavn
craym sa mahat
bhrea kanakcala
SYNONYMS
nipatanfalling down; sathat; girimountain; tatrathere;
bahnmany; amara-dnavndemigods and demons; craym sawere
smashed; mahatby great; bhreaweight; kanaka-acalathe golden
TRANSLATION
The mountain known as Mandara, which was extremely heavy, being made
of gold, fell and smashed many demigods and demons.
PURPORT
By constitution, gold is heavier than stone. Since Mandara Mountain was
made of gold and was therefore heavier than stone, the demigods and demons
could not properly carry it to the ocean of milk.
TEXT 36
F~ F N d' l
H H F N H B ll ll
ts tath bhagna-manaso
bhagna-bhru-kandharn
282
vijya bhagavs tatra
babhva garua-dhvaja
SYNONYMS
tnall the demigods and demons; taththereafter;
bhagna-manasabeing brokenhearted; bhagna-bhuwith broken arms;
ruthighs; kandharnand shoulders; vijyaknowing; bhagavnthe
Supreme Personality of Godhead, Viu; tatrathere; babhvaappeared;
garua-dhvajabeing carried on Garua.
TRANSLATION
The demigods and demons were frustrated and disheartened, and their arms,
thighs and shoulders were broken. Therefore the Supreme Personality of
Godhead, who knows everything, appeared there on the back of His carrier,
Garua.
TEXT 37
H8H "H l
HF H ~ ll O ll
giri-pta-vinipin
vilokymara-dnavn
kay jvaym sa
nirjarn nirvran yath
SYNONYMS
giri-ptabecause of the falling of Mandara Mountain; vinipincrushed;
vilokyaobserving; amarathe demigods; dnavnand the demons;
283
kaysimply by His glance; jvaym sabrought back to life;
nirjarnwithout aggrievement; nirvranwithout bruises; yathas.
TRANSLATION
Observing that most of the demons and the demigods had been crushed by
the falling of the mountain, the Lord glanced over them and brought them back
to life. Thus they became free from grief, and they even had no bruises on their
bodies.
TEXT 38
= B F d l
H=' F F H ll ll
giri cropya garue
hastenaikena llay
ruhya prayayv abdhi
sursura-gaair vta
SYNONYMS
girimthe mountain; caalso; ropyaplacing; garueon the back of
Garua; hastenaby the hand; ekenaone; llayvery easily as His pastime;
ruhyagetting on; prayayauHe went; abdhimto the ocean of milk;
sura-asura-gaaiby the demigods and asuras; vtasurrounded.
TRANSLATION
The Lord very easily lifted the mountain with one hand and placed it on the
back of Garua. Then, He too got on the back of Garua and went to the ocean
284
of milk, surrounded by the demigods and demons.
PURPORT
Here is proof of the omnipotence of the Supreme Personality of Godhead,
who is above everyone. There are two classes of living entitiesthe demons
and the demigodsand the Supreme Personality of Godhead is above them
both. The demons believe in the "chance" theory of creation, whereas the
demigods believe in creation by the hand of the Supreme Personality of
Godhead. The omnipotence of the Supreme Lord is proved here, for simply
with one hand He lifted Mandara Mountain, the demigods and the demons,
placed them on the back of Garua and brought them to the ocean of milk.
Now, the demigods, the devotees, would immediately accept this incident,
knowing that the Lord can lift anything, however heavy it might be. But
although demons were also carried along with the demigods, demons, upon
hearing of this incident, would say that it is mythological. But if God is
all-powerful, why would it be difficult for Him to lift a mountain? Since He is
floating innumerable planets with many hundreds and thousands of Mandara
Mountains, why can't He lift one of them with His hand? This is not
mythology, but the difference between the believers and the faithless is that
the devotees accept the incidents mentioned in the Vedic literatures to be
true, whereas the demons simply argue and label all these historical incidents
mythology. Demons would prefer to explain that everything happening in the
cosmic manifestation takes place by chance, but demigods, or devotees, never
consider anything to be chance. Rather, they know that everything is an
arrangement of the Supreme Personality of Godhead. That is the difference
between the demigods and the demons.
TEXT 39
H Fd' F H l
285
3F F HF ll ll
avaropya giri skandht
supara patat vara
yayau jalnta utsjya
hari sa visarjita
SYNONYMS
avaropyaunloading; girimthe mountain; skandhtfrom his shoulder;
suparaGarua; patatmof all the birds; varathe biggest or most
powerful; yayauwent; jala-antewhere the water is; utsjyaplacing;
hariby the Supreme Personality of Godhead; sahe (Garua);
visarjitadischarged from that place.
TRANSLATION
Thereafter, Garua, the chief of birds, unloaded Mandara Mountain from
his shoulder and brought it near the water. Then he was asked by the Lord to
leave that place, and he left.
PURPORT
Garua was asked by the Lord to leave that place because the snake Vsuki,
who was to be used as the rope for churning, could not go there in the presence
of Garua. Garua, the carrier of Lord Viu, is not a vegetarian. He eats big
snakes. Vsuki, being a great snake, would be natural food for Garua, the
chief of birds. Lord Viu therefore asked Garua to leave so that Vsuki could
be brought to churn the ocean with Mandara Mountain, which was to be used
as the churning rod. These are the wonderful arrangements of the Supreme
Personality of Godhead. Nothing takes place by accident. Carrying Mandara
Mountain on the back of a bird and putting it in its right position might be
286
difficult for anyone, whether demigod or demon, but for the Supreme
Personality of Godhead everything is possible, as shown by this pastime. The
Lord had no difficulty lifting the mountain with one hand, and Garua, His
carrier, carried all the demons and demigods together by the grace of the
Supreme Lord. The Lord is known as Yogevara, the master of all mystic
power, because of His omnipotence. If He likes, He can make anything lighter
than cotton or heavier than the universe. Those who do not believe in the
activities of the Lord cannot explain how things happen. Using words like
"accident," they take shelter of ideas that are unbelievable. Nothing is
accidental. Everything is done by the Supreme Personality of Godhead, as the
Lord Himself confirms in Bhagavad-gt (9.10). Maydhyakea prakti syate
sacarcaram. Whatever actions and reactions occur within the cosmic
manifestation all take place under the superintendence of the Supreme
Personality of Godhead. However, because the demons do not understand the
potency of the Lord, when wonderful things are done, the demons think that
they are accidental.
Thus end the Bhaktivedanta purports of the Eighth Canto, Sixth Chapter, of the
rmad-Bhgavatam, entitled "The Demigods and Demons Declare a Truce."
7. Lord iva Saves the Universe by Drinking Poison
The summary of the Seventh Chapter is as follows. As described in this
chapter, the Supreme Personality of Godhead, appearing in His incarnation as
a tortoise, dove deep into the ocean to carry Mandara Mountain on His back.
At first the churning of the ocean produced klaka poison. Everyone feared
this poison, but Lord iva satisfied them by drinking it.
287
With the understanding that when the nectar was generated from the
churning they would share it equally, the demigods and the demons brought
Vsuki to be used as the rope for the churning rod. By the expert arrangement
of the Supreme Personality of Godhead, the demons held the snake near the
mouth, whereas the demigods held the tail of the great snake. Then, with great
endeavor, they began pulling the snake in both directions. Because the
churning rod, Mandara Mountain, was very heavy and was not held by any
support in the water, it sank into the ocean, and in this way the prowess of
both the demons and the demigods was vanquished. The Supreme Personality
of Godhead then appeared in the form of a tortoise and supported Mandara
Mountain on His back. Then the churning resumed with great force. As a
result of the churning, a huge amount of poison was produced. The prajpatis,
seeing no one else to save them, approached Lord iva and offered him prayers
full of truth. Lord iva is called utoa because he is very pleased if one is a
devotee. Therefore he easily agreed to drink all the poison generated by the
churning. The goddess Durg, Bhavn, the wife of Lord iva, was not at all
disturbed when Lord iva agreed to drink the poison, for she knew Lord iva's
prowess. Indeed, she expressed her pleasure at this agreement. Then Lord iva
gathered the devastating poison, which was everywhere. He took it in his hand
and drank it. After he drank the poison, his neck became bluish. A small
quantity of the poison dropped from his hands to the ground, and it is because
of this poison that there are poisonous snakes, scorpions, toxic plants and
other poisonous things in this world.
TEXT 1
d 3H=
HF d l
H F =' "H l
288
F ~ d ^ ll ! ll
r-uka uvca
te nga-rjam mantrya
phala-bhgena vsukim
parivya girau tasmin
netram abdhi mudnvit
rebhire sur yatt
amtrthe kurdvaha
SYNONYMS
r-uka uvcar ukadeva Gosvm said; teall of them (the demigods
and the demons); nga-rjamthe king of the Ngas, snakes;
mantryainviting, or requesting; phala-bhgenaby promising a share of the
nectar; vsukimthe snake Vsuki; parivyaencircling; girauMandara
Mountain; tasminunto it; netramthe churning rope; abdhimthe ocean
of milk; mud anvitall surcharged with great pleasure; rebhirebegan to
act; surthe demigods; yattwith great endeavor; amta-arthefor
gaining nectar; kuru-udvahaO King Parkit, best of the Kurus.
TRANSLATION
ukadeva Gosvm said: O best of the Kurus, Mahrja Parkit, the
demigods and demons summoned Vsuki, king of the serpents, requesting him
to come and promising to give him a share of the nectar. They coiled Vsuki
around Mandara Mountain as a churning rope, and with great pleasure they
endeavored to produce nectar by churning the ocean of milk.
TEXT 2
289
FA H " HF 'H ll - ll
hari purastj jaghe
prva devs tato 'bhavan
SYNONYMS
harithe Supreme Personality of Godhead, Ajita; purasttfrom the front;
jaghetook; prvamat first; devthe demigods; tatathereafter;
abhavantook the front portion of Vsuki.
TRANSLATION
The Personality of Godhead, Ajita, grasped the front portion of the snake,
and then the demigods followed.
TEXT 3
" 9= 8 l
H ll l
FH' F d ll ll
tan naicchan daitya-patayo
mah-purua-ceitam
na ghmo vaya puccham
aher agam amagalam
svdhyya-ruta-sampann
prakhyt janma-karmabhi
SYNONYMS
tatthat arrangement; na aicchannot liking; daitya-patayathe leaders of
290
the demons; mah-puruaof the Supreme Personality of Godhead;
ceitamattempt; nanot; ghmashall take; vayamall of us (the
Daityas); pucchamthe tail; aheof the serpent; agampart of the body;
amagalaminauspicious, inferior; svdhyyawith Vedic study; rutaand
Vedic knowledge; sampannfully equipped; prakhytprominent;
janma-karmabhiby birth and activities.
TRANSLATION
The leaders of the demons thought it unwise to hold the tail, the
inauspicious portion of the snake. Instead, they wanted to hold the front, which
had been taken by the Personality of Godhead and the demigods, because that
portion was auspicious and glorious. Thus the demons, on the plea that they
were all highly advanced students of Vedic knowledge and were all famous for
their birth and activities, protested that they wanted to hold the front of the
snake.
PURPORT
The demons thought that the front of the snake was auspicious and that
catching hold of that portion would be more chivalrous. Moreover, Daityas
must always do the opposite of the demigods. That is their nature. We have
actually seen this in relation to our Ka consciousness movement. We are
advocating cow protection and encouraging people to drink more milk and eat
palatable preparations made of milk, but the demons, just to protest such
proposals, are claiming that they are advanced in scientific knowledge, as
described here by the words svdhyya-ruta-sampann. They say that
according to their scientific way, they have discovered that milk is dangerous
and that the beef obtained by killing cows is very nutritious. This difference of
opinion will always continue. Indeed, it has existed since days of yore. Millions
of years ago, there was the same competition. The demons, as a result of their
so-called Vedic study, preferred to hold the side of the snake near the mouth.
291
The Supreme Personality of Godhead thought it wise to catch hold of the
dangerous part of the snake and allow the demons to hold the tail, which was
not dangerous, but because of a competitive desire, the demons thought it wise
to hold the snake near the mouth. If the demigods were going to drink poison,
the demons would resolve, "Why should we not share the poison and die
gloriously by drinking it?"
In regard to the words svdhyya-ruta-sampann prakhyt
janma-karmabhi, another question may be raised. If one is actually educated
in Vedic knowledge, is famous for performing prescribed activities and has
been born in a great aristocratic family, why should he be called a demon? The
answer is that one may be highly educated and may have been born in an
aristocratic family, but if he is godless, if he does not listen to the instructions
of God, then he is a demon. There are many examples in history of men like
Hirayakaipu, Rvaa and Kasa who were well educated, who were born in
aristocratic families and who were very powerful and chivalrous in fighting,
but who, because of deriding the Supreme Personality of Godhead, were called
Rkasas, or demons. One may be very well educated, but if he has no sense of
Ka consciousness, no obedience to the Supreme Lord, he is a demon. That
is described by the Lord Himself in Bhagavad-gt (7.15):
na m duktino mh
prapadyante nardham
myaypahta-jn
sura bhvam rit
"Those miscreants who are grossly foolish, lowest among mankind, whose
knowledge is stolen by illusion, and who partake of the atheistic nature of
demons, do not surrender unto Me." sura bhvam refers to not accepting
the existence of God or the transcendental instructions of the Personality of
Godhead. Bhagavad-gt clearly consists of transcendental instructions
imparted directly by the Supreme Personality of Godhead. But asuras, instead
of accepting these instructions directly, make commentaries according to their
292
own whimsical ways and mislead everyone, without profit even for themselves.
One should therefore be very careful of demoniac, godless persons. According
to the words of Lord Ka, even if a godless demon is very well educated, he
must be considered a mha, nardhama and myaypahta jna.
TEXT 4
F~" H 9 l
F HF F ll H ll
iti t sthitn daityn
vilokya puruottama
smayamno visjygra
puccha jagrha smara
SYNONYMS
itithus; tmsilently; sthitnstaying; daitynthe demons;
vilokyaseeing; purua-uttamathe Personality of Godhead;
smayamnasmiling; visjyagiving up; agramthe front portion of the
snake; pucchamthe rear portion; jagrhagrasped; sa-amarawith the
demigods.
TRANSLATION
Thus the demons remained silent, opposing the desire of the demigods.
Seeing the demons and understanding their motive, the Personality of Godhead
smiled. Without discussion, He immediately accepted their proposal by grasping
the tail of the snake, and the demigods followed Him.
TEXT 5
293
d F~HF H d" l
~ ~ ' ll 7 ll
kta-sthna-vibhgs ta
eva kayapa-nandan
mamanthu parama yatt
amtrtha payo-nidhim
SYNONYMS
ktaadjusting; sthna-vibhgthe division of the places they were to hold;
tethey; evamin this way; kayapa-nandanthe sons of Kayapa (both
the demigods and the demons); mamanthuchurned; paramamwith great;
yattendeavor; amta-arthamfor getting nectar; paya-nidhimthe
ocean of milk.
TRANSLATION
After thus adjusting how the snake was to be held, the sons of Kayapa, both
demigods and demons, began their activities, desiring to get nectar by churning
the ocean of milk.
TEXT 6
~ ' H F '" ' 'H l
' ' N H B " ll ll
mathyamne 'rave so 'drir
andhro hy apo 'viat
dhriyamo 'pi balibhir
294
gauravt pu-nandana
SYNONYMS
mathyamnewhile the churning was going on; aravein the ocean of milk;
sathat; adrihill; andhrawithout being supported by anything;
hiindeed; apain the water; aviatdrowned; dhriyamacaptured;
apialthough; balibhiby the powerful demigods and demons;
gauravtfrom being very heavy; pu-nandanaO son of Pu
(Mahrja Parkit).
TRANSLATION
O son of the Pu dynasty, when Mandara Mountain was thus being used
as a churning rod in the ocean of milk, it had no support, and therefore
although held by the strong hands of the demigods and demons, it sank into the
water.
TEXT 7
F H F H l
F FH 9 8 " H NF ll O ll
te sunirvia-manasa
parimlna-mukha-riya
san sva-paurue nae
daiventibalyas
SYNONYMS
teall of them (the demigods and demons); sunirvia-manasatheir minds
being very disappointed; parimlnadried up; mukha-riyathe beauty of
295
their faces; sanbecame; sva-pauruewith their own prowess; naebeing
lost; daivenaby a providential arrangement; ati-balyaswhich is always
stronger than anything else.
TRANSLATION
Because the mountain had been sunk by the strength of providence, the
demigods and demons were disappointed, and their faces seemed to shrivel.
TEXT 8
H H H' "
" H 'H~F' l
d H H d"
H A ll ll
vilokya vighnea-vidhi tadevaro
duranta-vryo 'vitathbhisandhi
ktv vapu kacchapam adbhuta mahat
praviya toya girim ujjahra
SYNONYMS
vilokyaobserving; vighnathe obstruction (the sinking of the mountain);
a-vidhimby the providential arrangement; tadthen; varathe
Supreme Personality of Godhead; duranta-vryainconceivably powerful;
avitathainfallible; abhisandhiwhose determination; ktvexpanding;
vapubody; kacchapamtortoise; adbhutamwonderful; mahatvery
great; praviyaentering; toyamthe water; girimthe mountain (Mandara);
ujjahralifted.
296
TRANSLATION
Seeing the situation that had been created by the will of the Supreme, the
unlimitedly powerful Lord, whose determination is infallible, took the
wonderful shape of a tortoise, entered the water, and lifted the great Mandara
Mountain.
PURPORT
Here is evidence that the Supreme Personality of Godhead is the supreme
controller of everything. As we have previously described, there are two classes
of menthe demons and the demigodsbut neither of them are supremely
powerful. Everyone has experienced that hindrances are imposed upon us by
the supreme power. The demons regard these hindrances as mere accidents or
chance, but devotees accept them to be acts of the supreme ruler. When faced
with hindrances, therefore, devotees pray to the Lord. Tat te 'nukamp
susamkamo bhujna evtma-kta vipkam [SB 10.14.8]. Devotees endure
hindrances, accepting them to be caused by the Supreme Personality of
Godhead and regarding them as benedictions. Demons, however, being unable
to understand the supreme controller, regard such hindrances as accidental.
Here, of course, the Supreme Personality of Godhead was present personally. It
was by His will that there were hindrances, and by His will those hindrances
were removed. The Lord appeared as a tortoise to support the great mountain.
Kitir iha vipulatare tava tihati phe. The Lord held the great mountain on
His back. Keava dhta-krma-arra jaya jagada hare. Dangers can be created
by the Supreme Personality of Godhead, and they can also be removed by Him.
This is known to devotees, but demons cannot understand it.
TEXT 9
~ H d =
297
F U ~ F F l
"' B F
F H ll ll
tam utthita vkya kulcala puna
samudyat nirmathitu sursur
dadhra phena sa laka-yojana-
prastri dvpa ivparo mahn
SYNONYMS
tamthat mountain; utthitamlifted; vkyaobserving; kulcalamknown
as Mandara; punaagain; samudyatenlivened; nirmathitumto churn
the ocean of milk; sura-asurthe demigods and the demons;
dadhracarried; phenaby the back; sathe Supreme Lord;
laka-yojanaone hundred thousand yojanas (eight hundred thousand miles);
prastriextending; dvpaa big island; ivalike; aparaanother;
mahnvery big.
TRANSLATION
When the demigods and demons saw that Mandara Mountain had been
lifted, they were enlivened and encouraged to begin churning again. The
mountain rested on the back of the great tortoise, which extended for eight
hundred thousand miles like a large island.
TEXT 10
FF"HH
l B l
298
N "H "d
' ldB ll ! ll
sursurendrair bhuja-vrya-vepita
paribhramanta girim aga phata
bibhrat tad-vartanam di-kacchapo
mene 'ga-kayanam aprameya
SYNONYMS
sura-asura-indraiby the leaders of the demons and the demigods;
bhuja-vryaby the strength of their arms; vepitammoving;
paribhramantamrotating; girimthe mountain; agaO Mahrja Parkit;
phataon His back; bibhratbore; tatof that; vartanamthe rotating;
di-kacchapaas the supreme original tortoise; meneconsidered;
aga-kayanamas pleasing scratching of the body; aprameyaunlimited.
TRANSLATION
O King, when the demigods and demons, by the strength of their arms,
rotated Mandara Mountain on the back of the extraordinary tortoise, the
tortoise accepted the rolling of the mountain as a means of scratching His body,
and thus He felt a pleasing sensation.
PURPORT
The Supreme Personality of Godhead is always the unlimited. Although the
Supreme Personality of Godhead, in His body as a tortoise, held on His back
the largest of mountains, Mandara-parvata, He did not feel any
inconvenience. On the contrary, He apparently felt some itching, and thus the
rotation of the mountain was certainly very pleasing.
299
TEXT 11
~F H"F
^ 9 NH l
3 " H > H
" H " N '^ ll !! ll
tathsurn viad surea
rpea te bala-vryam rayan
uddpayan deva-ga ca viur
daivena ngendram abodha-rpa
SYNONYMS
taththereafter; asurnunto the demons; viatentered; sureaby
the quality of passion; rpeain such a form; temof them;
bala-vryamstrength and energy; rayanincreasing;
uddpayanencouraging; deva-ganthe demigods; caalso; viuLord
Viu; daivenaby the feature of goodness; nga-indramunto the King of
the serpents, Vsuki; abodha-rpaby the quality of ignorance.
TRANSLATION
Thereafter, Lord Viu entered the demons as the quality of passion, the
demigods as the quality of goodness, and Vsuki as the quality of ignorance to
encourage them and increase their various types of strength and energy.
PURPORT
Everyone in this material world is under the different modes of material
nature. There were three different parties in the churning of Mandara
Mountainthe demigods, who were in the mode of goodness, the demons,
300
who were in the mode of passion, and the snake Vsuki, who was in the mode
of ignorance. Since they were all becoming tired (Vsuki so much so that he
was almost going to die), Lord Viu, to encourage them to continue the work
of churning the ocean, entered into them according to their respective modes
of naturegoodness, passion and ignorance.
TEXT 12
3 " BH
F FMN l
F~ "H N H "
8 H F 'H 8 ll !- ll
upary agendra giri-r ivnya
kramya hastena sahasra-bhu
tasthau divi brahma-bhavendra-mukhyair
abhiuvadbhi sumano-'bhiva
SYNONYMS
uparion the top of; agendramthe big mountain; giri-rthe king of
mountains; ivalike; anyaanother; kramyacatching; hastenaby one
hand; sahasra-bhuexhibiting thousands of hands; tasthausituated;
diviin the sky; brahmaLord Brahm; bhavaLord iva; indrathe King
of heaven; mukhyaiheaded by; abhiuvadbhioffered prayers to the Lord;
sumanaby flowers; abhivabeing showered.
TRANSLATION
Manifesting Himself with thousands of hands, the Lord then appeared on
the summit of Mandara Mountain, like another great mountain, and held
301
Mandara Mountain with one hand. In the upper planetary systems, Lord
Brahm and Lord iva, along with Indra, King of heaven, and other demigods,
offered prayers to the Lord and showered flowers upon Him.
PURPORT
To balance Mandara Mountain while it was being pulled from both sides,
the Lord Himself appeared on its summit like another great mountain. Lord
Brahm, Lord iva and King Indra then expanded themselves and showered
flowers on the Lord.
TEXT 13
3 '>
H F ' l
~ =' F " d<
" = ll ! ll
upary adha ctmani gotra-netrayo
parea te prviat samedhit
mamanthur abdhi taras madotka
mahdri kobhita-nakra-cakram
SYNONYMS
upariupward; adha caand downward; tmaniunto the demons and
demigods; gotra-netrayounto the mountain and Vsuki, who was used as a
rope; pareathe Supreme Personality of Godhead; tethey;
prviatentering them; samedhitsufficiently agitated;
mamanthuchurned; abdhimthe ocean of milk; taraswith great
strength; mada-utkabeing mad; mah-adriwith the great Mandara
302
Mountain; kobhitaagitated; nakra-cakramall the alligators in the water.
TRANSLATION
The demigods and demons worked almost madly for the nectar, encouraged
by the Lord, who was above and below the mountain and who had entered the
demigods, the demons, Vsuki and the mountain itself. Because of the strength
of the demigods and demons, the ocean of milk was so powerfully agitated that
all the alligators in the water were very much perturbed. Nonetheless the
churning of the ocean continued in this way.
TEXT 14
"FMd"S
F ' H= F 'F l
d NH"
"H "' F HH ll !H ll
ahndra-shasra-kahora-d-mukha-
vsgni-dhmhata-varcaso 'sur
pauloma-kleya-ballvaldayo
davgni-dagdh saral ivbhavan
SYNONYMS
ahndraof the King of serpents; shasraby thousands; kahoravery, very
hard; dkall directions; mukhaby the mouth; vsabreathing; agnifire
coming out; dhmasmoke; hatabeing affected; varcasaby the rays;
asurthe demons; paulomaPauloma; kleyaKleya; baliBali;
ilvalaIlvala; dayaheaded by; dava-agniby a forest fire;
dagdhburned; saralsarala trees; ivalike; abhavanall of them
303
became.
TRANSLATION
Vsuki had thousands of eyes and mouths. From his mouths he breathed
smoke and blazing fire, which affected the demons, headed by Pauloma, Kleya,
Bali and Ilvala. Thus the demons, who appeared like sarala trees burned by a
forest fire, gradually became powerless.
TEXT 15
" H > HF
' NMHd d l
FH9 H
HH F " "HH ll !7 ll
dev ca tac-chvsa-ikh-hata-prabhn
dhmrmbara-srag-vara-kacuknann
samabhyavaran bhagavad-va ghan
vavu samudrormy-upagha-vyava
SYNONYMS
devnall the demigods; caalso; tatof Vsuki; vsafrom the breathing;
ikhby the flames; hatabeing affected; prabhntheir bodily luster;
dhmrasmoky; ambaradress; srak-varaexcellent garlands;
kacukaarmaments; nannand faces; samabhyavaransufficiently
rained; bhagavat-vaunder the control of the Supreme Personality of
Godhead; ghanclouds; vavublew; samudraof the ocean of milk;
rmifrom the waves; upaghabearing fragments of water;
304
vyavabreezes.
TRANSLATION
Because the demigods were also affected by the blazing breath of Vsuki,
their bodily lusters diminished, and their garments, garlands, weapons and faces
were blackened by smoke. However, by the grace of the Supreme Personality of
Godhead, clouds appeared on the sea, pouring torrents of rain, and breezes blew,
carrying particles of water from the sea waves, to give the demigods relief.
TEXT 16
~ ~ F' " HF H^~ l
" F ' ~ FH ll ! ll
mathyamnt tath sindhor
devsura-vartha-pai
yad sudh na jyeta
nirmamanthjita svayam
SYNONYMS
mathyamntsufficiently being churned; tathin this way; sindhofrom
the ocean of milk; devaof the demigods; asuraand the demons;
vartha-paiby the best; yadwhen; sudhnectar; na jyetadid not
come out; nirmamanthachurned; ajitathe Supreme Personality of
Godhead, Ajita; svayampersonally.
TRANSLATION
When nectar did not come from the ocean of milk, despite so much endeavor
305
by the best of the demigods and demons, the Supreme Personality of Godhead,
Ajita, personally began to churn the ocean.
TEXT 17
dd' d HU HU
' d= M' l
"""""d H
~ ~ H ~ ' " ll !O ll
megha-yma kanaka-paridhi kara-vidyota-vidyun
mrdhni bhrjad-vilulita-kaca srag-dharo rakta-netra
jaitrair dorbhir jagad-abhaya-dair dandaka ghtv
mathnan mathn pratigirir ivobhattho dhtdri
SYNONYMS
megha-ymablackish like a cloud; kanaka-paridhiwearing yellow
garments; karaon the ears; vidyota-vidyutwhose earrings shone like
lightning; mrdhnion the head; bhrjatgleaming; vilulitadisheveled;
kacawhose hair; srak-dharawearing a flower garland;
rakta-netrawith red eyes; jaitraiwith victorious; dorbhiwith arms;
jagatto the universe; abhaya-daiwhich give fearlessness;
dandakamthe snake (Vsuki); ghtvafter taking; mathnanchurning;
mathnby the churning rod (Mandara Mountain); pratigirianother
mountain; ivalike; aobhataHe appeared; athothen;
dhta-adrihaving taken the mountain.
TRANSLATION
The Lord appeared like a blackish cloud. He was dressed with yellow
306
garments, His earrings shone on His ears like lightning, and His hair spread
over His shoulders. He wore a garland of flowers, and His eyes were pinkish.
With His strong, glorious arms, which award fearlessness throughout the
universe, He took hold of Vsuki and began churning the ocean, using Mandara
Mountain as a churning rod. When engaged in this way, the Lord appeared like
a beautifully situated mountain named Indranla.
TEXT 18
~" "' 9
N l
F dd
ld ll ! ll
nirmathyamnd udadher abhd via
maholbaa hlahalhvam agrata
sambhrnta-mnonmakarhi-kacchapt
timi-dvipa-grha-timigilkult
SYNONYMS
nirmathyamntwhile the activities of churning were going on;
udadhefrom the ocean; abhtthere was; viampoison;
mah-ulbaamvery fierce; hlahala-hvamby the name hlahala;
agrataat first; sambhrntaagitated and going here and there;
mnavarious kinds of fish; unmakarasharks; ahidifferent kinds of
snakes; kacchaptand many kinds of tortoises; timiwhales; dvipawater
elephants; grhacrocodiles; timigilawhales that can swallow whales;
kultbeing very much agitated.
307
TRANSLATION
The fish, sharks, tortoises and snakes were most agitated and perturbed. The
entire ocean became turbulent, and even the large aquatic animals like whales,
water elephants, crocodiles and timigila fish [large whales that can swallow
small whales] came to the surface. While the ocean was being churned in this
way, it first produced a fiercely dangerous poison called hlahala.
TEXT 19
" H " " '
HF " F "F l
""Hl F
F"H ll ! ll
tad ugra-vega dii diy upary adho
visarpad utsarpad asahyam aprati
bht praj dudruvur aga sevar
arakyam araa sadivam
SYNONYMS
tatthat; ugra-vegamvery fierce and potent poison; dii diiin all
directions; upariupward; adhadownward; visarpatcurling;
utsarpatgoing upward; asahyamunbearable; apratiuncontrollable;
bhtbeing very much afraid; prajthe residents of all the worlds;
dudruvumoved here and there; agaO Mahrja Parkit;
sa-varwith the Supreme Lord; arakyamnot being protected;
araamshelter; sadivamunto the lotus feet of Lord iva.
308
TRANSLATION
O King, when that uncontrollable poison was forcefully spreading up and
down in all directions, all the demigods, along with the Lord Himself,
approached Lord iva [Sadiva]. Feeling unsheltered and very much afraid,
they sought shelter of him.
PURPORT
One may question that since the Supreme Personality of Godhead was
personally present, why did He accompany all the demigods and people in
general to take shelter of Lord Sadiva, instead of intervening Himself. In this
connection rla Madhvcrya warns:
rudrasya yaaso 'rthya
svaya viur via vibhu
na sajahre samartho 'pi
vyu coce prantaye
Lord Viu was competent to rectify the situation, but in order to give credit
to Lord iva, who later drank all the poison and kept it in his neck, Lord Viu
did not take action.
TEXT 20
H "HH
H " l
F" HH
F 9 F ll - ll
vilokya ta deva-vara tri-loky
309
bhavya devybhimata munnm
snam adrv apavarga-hetos
tapo jua stutibhi praemu
SYNONYMS
vilokyaobserving; tamhim; deva-varamthe best of the demigods;
tri-lokyof the three worlds; bhavyafor the flourishing; devywith his
wife, Bhavn; abhimatamaccepted by; munnmgreat saintly persons;
snamsitting together; adraufrom the top of Kailsa Hill;
apavarga-hetodesiring liberation; tapain austerity; juambeing
served by them; stutibhiby prayers; praemuoffered their respectful
obeisances.
TRANSLATION
The demigods observed Lord iva sitting on the summit of Kailsa Hill with
his wife, Bhavn, for the auspicious development of the three worlds. He was
being worshiped by great saintly persons desiring liberation. The demigods
offered him their obeisances and prayers with great respect.
TEXT 21
3=
"H"H "H H l
M "" H9 ll -! ll
r-prajpataya cu
deva-deva mah-deva
bhttman bhta-bhvana
trhi na arapanns
310
trailokya-dahand vit
SYNONYMS
r-prajpataya cuthe prajpatis said; deva-devaO Lord Mahdeva, best
of the demigods; mah-devaO great demigod; bhta-tmanO life and soul
of everyone in this world; bhta-bhvanaO the cause of the happiness and
flourishing of all of them; trhideliver; naus; araa-pannnwho have
taken shelter at your lotus feet; trailokyaof the three worlds;
dahantwhich is causing the burning; vitfrom this poison.
TRANSLATION
The prajpatis said: O greatest of all demigods, Mahdeva, Supersoul of all
living entities and cause of their happiness and prosperity, we have come to the
shelter of your lotus feet. Now please save us from this fiery poison, which is
spreading all over the three worlds.
PURPORT
Since Lord iva is in charge of annihilation, why should he be approached
for protection, which is given by Lord Viu? Lord Brahm creates, and Lord
iva annihilates, but both Lord Brahm and Lord iva are incarnations of
Lord Viu and are known as aktyvea-avatras. They are endowed with a
special power like that of Lord Viu, who is actually all-pervading in their
activities. Therefore whenever prayers for protection are offered to Lord iva,
actually Lord Viu is indicated, for otherwise Lord iva is meant for
destruction. Lord iva is one of the varas, or the controllers known as
aktyvea-avatras. Therefore he can be addressed as having the qualities of
Lord Viu.
TEXT 22
311
H d FH N' l
H= d ll -- ll
tvam eka sarva-jagata
varo bandha-mokayo
ta tvm arcanti kual
prapannrti-hara gurum
SYNONYMS
tvam ekaYour Lordship is indeed; sarva-jagataof the three worlds;
varathe controller; bandha-mokayoof both bondage and liberation;
tamthat controller; tvm arcantiworship you; kualpersons who want
good fortune; prapanna-rti-haramwho can mitigate all the distresses of a
sheltered devotee; gurumyou who act as a good advisor to all fallen souls.
TRANSLATION
O lord, you are the cause of bondage and liberation of the entire universe
because you are its ruler. Those who are advanced in spiritual consciousness
surrender unto you, and therefore you are the cause of mitigating their
distresses, and you are also the cause of their liberation. We therefore worship
Your Lordship.
PURPORT
Actually Lord Viu maintains and accomplishes all good fortune. If one
has to take shelter of Lord Viu, why should the demigods take shelter of
Lord iva? They did so because Lord Viu acts through Lord iva in the
creation of the material world. Lord iva acts on behalf of Lord Viu. When
the Lord says in Bhagavad-gt (14.4) that He is the father of all living entities
312
(aha bja-prada pit), this refers to actions performed by Lord Viu through
Lord iva. Lord Viu is always unattached to material activities, and when
material activities are to be performed, Lord Viu performs them through
Lord iva. Lord iva is therefore worshiped on the level of Lord Viu. When
Lord Viu is untouched by the external energy He is Lord Viu, but when
He is in touch with the external energy, He appears in His feature as Lord
iva.
TEXT 23
FHHF F F~H l
'F " FH" N H H' ll - ll
gua-mayy sva-aktysya
sarga-sthity-apyayn vibho
dhatse yad sva-dg bhman
brahma-viu-ivbhidhm
SYNONYMS
gua-mayyacting in three modes of activity; sva-aktyby the external
energy of Your Lordship; asyaof this material world;
sarga-sthiti-apyayncreation, maintenance and annihilation; vibhoO lord;
dhatseyou execute; yadwhen; sva-dkyou manifest yourself;
bhmanO great one; brahma-viu-iva-abhidhmas Lord Brahm, Lord
Viu or Lord iva.
TRANSLATION
O lord, you are self-effulgent and supreme. You create this material world by
your personal energy, and you assume the names Brahm, Viu and
313
Mahevara when you act in creation, maintenance and annihilation.
PURPORT
This prayer is actually offered to Lord Viu, the purua, who in His
incarnations as the gua-avatras assumes the names Brahm, Viu and
Mahevara.
TEXT 24
H N F"FHH l
FH " ll -H ll
tva brahma parama guhya
sad-asad-bhva-bhvanam
nn-aktibhir bhtas
tvam tm jagad-vara
SYNONYMS
tvamYour Lordship; brahmaimpersonal Brahman; paramamsupreme;
guhyamconfidential; sat-asat-bhva-bhvanamthe cause of varieties of
creation, its cause and effect; nn-aktibhiwith varieties of potencies;
bhtamanifest; tvamyou are; tmthe Supersoul; jagat-varathe
TRANSLATION
You are the cause of all causes, the self-effulgent, inconceivable, impersonal
Brahman, which is originally Parabrahman. You manifest various potencies in
this cosmic manifestation.
314
PURPORT
This prayer is offered to the impersonal Brahman, which consists of the
effulgent rays of Parabrahman. Parabrahman is the Supreme Personality of
Godhead (para brahma para dhma pavitra parama bhavn [Bg. 10.12]).
When Lord iva is worshiped as Parabrahman, the worship is meant for Lord
Viu.
TEXT 25
H =" ""
" " FHH l
d F = '
FH H " ll -7 ll
tva abda-yonir jagad-dir tm
prendriya-dravya-gua svabhva
kla kratu satyam ta ca dharmas
tvayy akara yat tri-vd-mananti
SYNONYMS
tvamYour Lordship; abda-yonithe origin and source of Vedic literature;
jagat-dithe original cause of material creation; tmthe soul;
prathe living force; indriyathe senses; dravyathe material elements;
guathe three qualities; sva-bhvamaterial nature; klaeternal time;
kratusacrifice; satyamtruth; tamtruthfulness; caand;
dharmatwo different types of religion; tvayiunto you; akaramthe
original syllable, okra; yatthat which; tri-vtconsisting of the letters a,
u and m; manantithey say.
315
TRANSLATION
O lord, you are the original source of Vedic literature. You are the original
cause of material creation, the life force, the senses, the five elements, the three
modes and the mahat-tattva. You are eternal time, determination and the two
religious systems called truth [satya] and truthfulness [ta]. You are the shelter
of the syllable o, which consists of three letters a-u-m.
TEXT 26
'" H
H" dHS l
d '" H
"> d F ll - ll
agnir mukha te 'khila-devattm
kiti vidur loka-bhavghri-pakajam
kla gati te 'khila-devattmano
dia ca karau rasana jaleam
SYNONYMS
agnifire; mukhammouth; teof Your Lordship; akhila-devat-tmthe
origin of all demigods; kitimthe surface of the globe; viduthey know;
loka-bhavaO origin of all planets; aghri-pakajamyour lotus feet;
klameternal time; gatimprogress; teof Your Lordship;
akhila-devat-tmanathe total aggregate of all the demigods; diaall
directions; caand; karauyour ears; rasanamtaste; jala-amthe
demigod controller of the water.
316
TRANSLATION
O father of all planets, learned scholars know that fire is your mouth, the
surface of the globe is your lotus feet, eternal time is your movement, all the
directions are your ears, and Varua, master of the waters, is your tongue.
PURPORT
In the ruti-mantras it is said, agni sarva-devat: "Fire is the aggregate of
all demigods." Agni is the mouth of the Supreme Personality of Godhead. It is
through Agni, or fire, that the Lord accepts all sacrificial oblations.
TEXT 27
F F FH
F > = 9 F l
H H
F U H F ll -O ll
nbhir nabhas te vasana nabhasvn
srya ca caki jala sma reta
parvartmrayaa tavtm
somo mano dyaur bhagavan iras te
SYNONYMS
nbhinavel; nabhathe sky; teof Your Lordship; vasanambreathing;
nabhasvnthe air; srya caand the sun globe; cakiyour eyes;
jalamthe water; smaindeed; retasemen;
para-avara-tma-rayaamthe shelter of all living entities, low and high;
tavayour; tmself; somathe moon; manamind; dyauthe higher
317
planetary systems; bhagavanO Your Lordship; irahead; teof you.
TRANSLATION
O lord, the sky is your navel, the air is your breathing, the sun is your eyes,
and the water is your semen. You are the shelter of all kinds of living entities,
high and low. The god of the moon is your mind, and the upper planetary
system is your head.
TEXT 28
d F " 'F~F
FH 9'H'F l
" F F H FR 'H
F " FH ' ll - ll
kuki samudr girayo 'sthi-sagh
romi sarvauadhi-vrudhas te
chandsi skt tava sapta dhtavas
tray-maytman hdaya sarva-dharma
SYNONYMS
kukiabdomen; samudrthe oceans; girayathe mountains;
asthibones; saghcombination; romithe hairs of the body;
sarvaall; auadhidrugs; vrudhaplants and creepers; teyour;
chandsiVedic mantras; sktdirectly; tavayour; saptaseven;
dhtavalayers of the body; tray-maya-tmanO three Vedas personified;
hdayamcore of the heart; sarva-dharmaall kinds of religion.
318
TRANSLATION
O lord, you are the three Vedas personified. The seven seas are your
abdomen, and the mountains are your bones. All drugs, creepers and vegetables
are the hairs on your body, the Vedic mantras like Gyatr are the seven layers
of your body, and the Vedic religious system is the core of your heart.
TEXT 29
9"FH
M "8 H l
H H
" H FH HF~F ll - ll
mukhni pacopaniadas tavea
yais triad-aottara-mantra-varga
yat tac chivkhya paramtma-tattva
deva svaya-jyotir avasthitis te
SYNONYMS
mukhnifaces; pacafive; upaniadaVedic literatures; tavayour;
aO lord; yaiby which; triat-aa-uttara-mantra-vargain the
category of thirty-eight important Vedic mantras; yatthat; tatas it is;
iva-khyamcelebrated by the name iva; paramtma-tattvamwhich
ascertain the truth about Paramtm; devaO lord;
svayam-jyotiself-illuminated; avasthitisituation; teof Your Lordship.
TRANSLATION
319
O lord, the five important Vedic mantras are represented by your five faces,
from which the thirty-eight most celebrated Vedic mantras have been
generated. Your Lordship, being celebrated as Lord iva, is self-illuminated.
You are directly situated as the supreme truth, known as Paramtm.
PURPORT
The five mantras mentioned in this connection are as follows: (1) Purua,
(2) Aghora, (3) Sadyojta, (4) Vmadeva, and (5) na. These five mantras are
within the category of thirty-eight special Vedic mantras chanted by Lord
iva, who is therefore celebrated as iva or Mahdeva. Another reason why
Lord iva is called iva, which means "all-auspicious," is that he is
self-illuminated, exactly like Lord Viu, who is the Paramtm. Because Lord
iva is directly an incarnation of Lord Viu, he is situated as Lord Viu's
direct representative. This fact is corroborated by a Vedic mantra: pati
vivasytmevara vatam. ivam acyutam. The Supersoul is called by many
names, of which Mahevara, iva and Acyuta are especially mentioned.
TEXT 30
H' 9 H F
FHF F l
F Md FH
" " H 9 ll ll
chy tv adharmormiu yair visargo
netra-traya sattva-rajas-tamsi
skhytmana stra-ktas tavek
chandomayo deva i pura
320
SYNONYMS
chyshadow; tubut; adharma-rmiuin the waves of irreligion, like
kma, krodha, lobha and moha; yaiby which; visargaso many varieties of
creation; netra-trayamthree eyes; sattvagoodness; rajapassion;
tamsiand darkness; skhya-tmanathe origin of all Vedic literatures;
strascriptures; ktamade; tavaby you; ksimply by glancing;
chanda-mayafull of Vedic verses; devaO lord; iall Vedic
literatures; puraand the puras, the supplementary Vedas.
TRANSLATION
O lord, your shadow is seen in irreligion, which brings about varieties of
irreligious creations. The three modes of naturegoodness, passion and
ignoranceare your three eyes. All the Vedic literatures, which are full of
verses, are emanations from you because their compilers wrote the various
scriptures after receiving your glance.
TEXT 31
d
HH d F " l
F>
FH " N F " ll ! ll
na te giri-trkhila-loka-pla-
virica-vaikuha-surendra-gamyam
jyoti para yatra rajas tama ca
sattva na yad brahma nirasta-bhedam
321
SYNONYMS
nanot; teof Your Lordship; giri-traO King of the mountains;
akhila-loka-plaall the directors of departments of material activities;
viricaLord Brahm; vaikuhaLord Viu; sura-indrathe King of
heaven; gamyamthey can understand; jyotieffulgence;
paramtranscendental; yatrawherein; rajathe mode of passion; tama
caand the mode of ignorance; sattvamthe mode of goodness; nanot; yat
brahmawhich is impersonal Brahman; nirasta-bhedamwithout distinction
between demigods and human beings.
TRANSLATION
O Lord Gira, since the impersonal Brahman effulgence is transcendental to
the material modes of goodness, passion and ignorance, the various directors of
this material world certainly cannot appreciate it or even know where it is. It is
not understandable even to Lord Brahm, Lord Viu or the King of heaven,
Mahendra.
PURPORT
The brahmajyoti is actually the effulgence of the Supreme Personality of
Godhead. As stated in Brahma-sahit (5.40):
yasya prabh prabhavato jagad-aa-koi-
koiv aea-vasudhdi-vibhti-bhinnam
tad brahma nikalam anantam aea-bhta
"I worship Govinda, the primeval Lord, who is endowed with great power. The
glowing effulgence of His transcendental form is the impersonal Brahman,
which is absolute, complete and unlimited and which displays the varieties of
322
countless planets, with their different opulences, in millions and millions of
universes." Although the impersonal feature of the Absolute is an expansion of
the rays of the Supreme Personality of Godhead, He does not need to take care
of the impersonalists who enter the brahmajyoti. Ka says in Bhagavad-gt
(9.4), may tatam ida sarva jagad avyakta-mrtin: "In My impersonal
feature I pervade this entire universe." Thus the avyakta-mrti, the impersonal
feature, is certainly an expansion of Ka's energy. Myvds, who prefer to
merge into this Brahman effulgence, worship Lord iva. The mantras referred
to in text 29 are called mukhni pacopaniadas tavea. Myvds take all
these mantras seriously in worshiping Lord iva. These mantras are as follows:
(1) tat puruya vidmahe ntyai, (2) mah-devya dhmahi vidyyai, (3) tan no
rudra pratihyai, (4) pracodayt dhtyai, (5) aghorebhyas tam. .., (6) atha
ghorebhyo moh. .., (7) aghorebhyo rak. .., (8) aghoratarebhyo nidr. .., (9)
sarvebhya sarva-vydhyai, (10) sarva-sarvebhyo mtyave, (11) namas te 'stu
kudh. .., (12) rudra-rpebhyas t. .., (13) vmadevya raj. .., (14) jyehya
svh. .., (15) rehya ratyai, (16) rudrya kalyyai, (17) klya km. .., (18)
kala-vikaraya sandhinyai, (19) bala-vikaraya kriy. .., (20) balya vddhyai,
(21) balacchy. .., (22) pramathanya dhtryai, (23) sarva-bhta-damanya
bhrmayai, (24) mana-oiyai, (25) unmanya jvar. .., (26) sadyojta
prapadymi siddhyai, (27) sadyojtya vai nama ddhyai, (28) bhave dityai, (29)
abhave lakmyai, (30) ntibhave medh. .., (31) bhajasva m kntyai, (32)
bhava svadh. .., (33) udbhavya prabh. .., (34) na sarva-vidyn ainyai,
(35) vara sarva-bhtnm abhaya-d. .., (36) brahmdhipatir
brahmaodhipatir brahman brahmea-d. .., (37) ivo me astu marcyai, (38)
sadiva jvlinyai.
The impersonal Brahman is unknown even to the other directors of the
material creation, including Lord Brahm, Lord Indra and even Lord Viu.
This does not mean, however, that Lord Viu is not omniscient. Lord Viu is
omniscient, but He does not need to understand what is going on in His
all-pervading expansion. Therefore in Bhagavad-gt the Lord says that
although everything is an expansion of Him (may tatam ida sarvam [Bg.
323
9.4]), He does not need to take care of everything (na cha tev avasthita),
since there are various directors like Lord Brahm, Lord iva and Indra.
TEXT 32
d dU d
" F l
FHd "d FH
HF l F H " ll - ll
kmdhvara-tripura-klagardy-aneka-
bhta-druha kapayata stutaye na tat te
yas tv anta-kla idam tma-kta sva-netra-
vahni-sphuliga-ikhay bhasita na veda
SYNONYMS
kma-adhvarasacrifices for sense gratification (like Daka-yaja, the
sacrifices performed by Daka); tripurathe demon named Tripursura;
klagaraKlagara; diand others; anekamany; bhta-druhawho are
meant for giving trouble to the living entities; kapayatabeing engaged in
their destruction; stutayeyour prayer; nanot; tatthat; tespeaking to
you; ya tubecause; anta-kleat the time of annihilation; idamin this
material world; tma-ktamdone by yourself; sva-netraby your eyes;
vahni-sphuliga-ikhayby the sparks of fire; bhasitamburned to ashes; na
vedaI do not know how it is happening.
TRANSLATION
When annihilation is performed by the flames and sparks emanating from
your eyes, the entire creation is burned to ashes. Nonetheless, you do not know
324
how this happens. What then is to be said of your destroying the Daka-yaja,
Tripursura and the klaka poison? Such activities cannot be subject matters
for prayers offered to you.
PURPORT
Since Lord iva considers the great acts he performs to be very
unimportant, what was to be said of counteracting the strong poison produced
by the churning? The demigods indirectly prayed that Lord iva counteract
the klaka poison, which was spreading throughout the universe.
TEXT 33
H " =S
= FR l
d~ 3 9
H" FH A ll ll
ye tv tma-rma-gurubhir hdi cintitghri-
dvandva carantam umay tapasbhitaptam
katthanta ugra-parua nirata mane
te nnam tim avidas tava hta-lajj
SYNONYMS
yepersons who; tuindeed; tma-rma-gurubhiby those who are
self-satisfied and who are considered to be spiritual masters of the world;
hdiwithin the heart; cintita-aghri-dvandvamthinking of your two lotus
feet; carantammoving; umaywith your consort, Um; tapas
abhitaptamhighly advanced through practice of austerity and penance;
katthantecriticize your acts; ugra-paruamnot a gentle person;
325
niratamalways; manein the crematorium; tesuch persons;
nnamindeed; timsuch activities; avidannot knowing; tavayour
activities; hta-lajjshameless.
TRANSLATION
Exalted, self-satisfied persons who preach to the entire world think of your
lotus feet constantly within their hearts. However, when persons who do not
know your austerity see you moving with Um, they misunderstand you to be
lusty, or when they see you wandering in the crematorium they mistakenly
think that you are ferocious and envious. Certainly they are shameless. They
cannot understand your activities.
PURPORT
Lord iva is the topmost Vaiava (vaiavn yath ambhu). It is
therefore said, vaiavera kriy-mudr vije n bujhaya. Even the most
intelligent person cannot understand what a Vaiava like Lord iva is doing
or how he is acting. Those who are conquered by lusty desires and anger
cannot estimate the glories of Lord iva, whose position is always
transcendental. In all the activities associated with lusty desires, Lord iva is
an implement of tma-rma. Ordinary persons, therefore, should not try to
understand Lord iva and his activities. One who tries to criticize the
activities of Lord iva is shameless.
TEXT 34
F F"F F
& FH^ H l
N " d F FH H
326
F F H9 ll H ll
tat tasya te sad-asato parata parasya
nja svarpa-gamane prabhavanti bhmna
brahmdaya kim uta sastavane vaya tu
tat-sarga-sarga-viay api akti-mtram
SYNONYMS
tattherefore; tasyaof that; teof Your Lordship; sat-asatoof the living
entities, moving and not moving; paratatranscendentally situated;
parasyavery difficult to understand; nanor; ajaas it is;
svarpa-gamaneto approach your reality; prabhavantiit is possible;
bhmnaO great one; brahma-dayaeven such persons as Lord Brahm;
kim utawhat to speak of others; sastavanein offering prayers; vayam
tuas far as we are concerned; tatof you; sarga-sarga-viaycreations of
the creation; apialthough; akti-mtramto our ability.
TRANSLATION
Even personalities like Lord Brahm and other demigods cannot understand
your position, for you are beyond the moving and nonmoving creation. Since no
one can understand you in truth, how can one offer you prayers? It is
impossible. As far as we are concerned, we are creatures of Lord Brahm's
creation. Under the circumstances, therefore, we cannot offer you adequate
prayers, but as far as our ability allows, we have expressed our feelings.
TEXT 35
l
327
B dF F 'd ll 7 ll
etat para prapaymo
na para te mahevara
manya hi lokasya
vyaktis te 'vyakta-karmaa
SYNONYMS
etatall these things; paramtranscendental; prapaymawe can see;
nanot; paramthe actual transcendental position; teof Your Lordship;
mah-varaO great ruler; manyafor the happiness; hiindeed;
lokasyaof all the world; vyaktimanifested; teof Your Lordship;
avyakta-karmaawhose activities are unknown to everyone.
TRANSLATION
O greatest of all rulers, your actual identity is impossible for us to
understand. As far as we can see, your presence brings flourishing happiness to
everyone. Beyond this, no one can appreciate your activities. We can see this
much, and nothing more.
PURPORT
When the demigods offered these prayers to Lord iva, their inner purpose
was to please him so that he would rectify the disturbing situation created by
the hlahala poison. As stated in Bhagavad-gt (7.20), kmais tais tair hta
jn prapadyante 'nya-devat: when one worships demigods, this is
certainly because of deep-rooted desires he wants fulfilled by the mercy of
those demigods. People are generally attached to the worship of demigods for
some motive.
328
TEXT 36
d 3H=
F F d B l
FH F " " H " F ll ll
r-uka uvca
tad-vkya vyasana ts
kpay bha-pita
sarva-bhta-suhd deva
idam ha sat priym
SYNONYMS
r-uka uvcar ukadeva Gosvm said; tatthis situation;
vkyaseeing; vyasanamdangerous; tsmof all the demigods;
kpayout of compassion; bha-pitagreatly aggrieved;
sarva-bhta-suhtthe friend of all living entities; devaMahdeva;
idamthis; hasaid; satmunto Satdev; priymhis very dear wife.
TRANSLATION
rla ukadeva Gosvm continued: Lord iva is always benevolent toward
all living entities. When he saw that the living entities were very much
disturbed by the poison, which was spreading everywhere, he was very
compassionate. Thus he spoke to his eternal consort, Sat, as follows.
TEXT 37
H 3H=
N H H F l
329
"~ " dd <" F~ ll O ll
r-iva uvca
aho bata bhavny etat
prajn paya vaiasam
kroda-mathanodbhtt
klakd upasthitam
SYNONYMS
r-iva uvcar iva said; aho batahow pitiable; bhavnimy dear wife,
Bhavn; etatthis situation; prajnmof all living entities; payajust see;
vaiasamvery dangerous; kra-udaof the ocean of milk;
mathana-udbhttproduced by the churning; klaktbecause of the
production of poison; upasthitamthe present situation.
TRANSLATION
Lord iva said: My dear Bhavn, just see how all these living entities have
been placed in danger because of the poison produced from the churning of the
ocean of milk.
TEXT 38
F F H' l
H ~ " " ll ll
s pra-parpsn
vidheyam abhaya hi me
etvn hi prabhor artho
yad dna-pariplanam
330
SYNONYMS
small of these living entities; pra-parpsnmvery strongly desiring to
protect their lives; vidheyamsomething must be done; abhayamsafety;
hiindeed; meby me; etvnthis much; hiindeed; prabhoof the
master; arthaduty; yatthat which; dna-pariplanamto give protection
to suffering humanity.
TRANSLATION
It is my duty to give protection and safety to all living entities struggling for
existence. Certainly it is the duty of the master to protect his suffering
dependents.
TEXT 39
FH F'H S l
NH 9 9 H ll ll
prai svai prina pnti
sdhava kaa-bhagurai
baddha-vaireu bhteu
mohitev tma-myay
SYNONYMS
praiby lives; svaitheir own; prinaother living entities;
pntiprotect; sdhavadevotees; kaa-bhaguraitemporary;
baddha-vaireuunnecessarily engaged in animosity; bhteuunto living
entities; mohiteubewildered; tma-myayby the external energy of the
331
Lord.
TRANSLATION
People in general, being bewildered by the illusory energy of the Supreme
Personality of Godhead, are always engaged in animosity toward one another.
But devotees, even at the risk of their own temporary lives, try to save them.
PURPORT
This is the characteristic of a Vaiava. Para-dukha-dukh: a Vaiava is
always unhappy to see the conditioned souls unhappy. Otherwise, he would
have no business teaching them how to become happy. In materialistic life,
people must certainly engage in activities of animosity. Materialistic life is
therefore compared to sasra-dvnala **(75), a blazing forest fire that
automatically takes place. Lord iva and his followers in the parampar system
try to save people from this dangerous condition of materialistic life. This is
the duty of devotees following the principles of Lord iva and belonging to the
Rudra-sampradya. There are four Vaiava sampradyas, and the
Rudra-sampradya is one of them because Lord iva (Rudra) is the best of the
Vaiavas (vaiavn yath ambhu). Indeed, as we shall see, Lord iva
drank all the poison for the benefit of humanity.
TEXT 40
F d " FH l
H ' F== l
F"" & FHFF ll H ll
pusa kpayato bhadre
sarvtm pryate hari
332
prte harau bhagavati
prye 'ha sacarcara
tasmd ida gara bhuje
prajn svastir astu me
SYNONYMS
pusawith a person; kpayataengaged in benevolent activities;
bhadreO most gentle Bhavn; sarva-tmthe Supersoul;
pryatebecomes pleased; harithe Supreme Personality of Godhead;
prtebecause of His pleasure; harauthe Supreme Lord, Hari;
bhagavatithe Personality of Godhead; pryealso become pleased; ahamI;
sa-cara-acarawith all others, moving and nonmoving; tasmttherefore;
idamthis; garampoison; bhujelet me drink; prajnmof the living
entities; svastiwelfare; astulet there be; meby me.
TRANSLATION
My dear gentle wife Bhavn, when one performs benevolent activities for
others, the Supreme Personality of Godhead, Hari, is very pleased. And when
the Lord is pleased, I am also pleased, along with all other living creatures.
Therefore, let me drink this poison, for all the living entities may thus become
happy because of me.
TEXT 41
d 3H=
H HH HH l
" H9 ' HH " ll H! ll
r-uka uvca
333
evam mantrya bhagavn
bhavn viva-bhvana
tad via jagdhum rebhe
prabhva-jnvamodata
SYNONYMS
mantryaaddressing; bhagavnLord iva; bhavnmBhavn;
viva-bhvanathe well-wisher of all the universe; tat viamthat poison;
jagdhumto drink; rebhebegan; prabhva-jmother Bhavn, who
perfectly knew the capability of Lord iva; anvamodatagave her permission.
TRANSLATION
rla ukadeva Gosvm continued: After informing Bhavn in this way,
Lord iva began to drink the poison, and Bhavn, who knew perfectly well the
capabilities of Lord iva, gave him her permission to do so.
TEXT 42
dd H9 l
" H d H ll H- ll
tata karatal-ktya
vypi hlhala viam
abhakayan mah-deva
kpay bhta-bhvana
SYNONYMS
tatathereafter; karatal-ktyataking in his hand; vypiwidespread;
334
hlhalamcalled hlahala; viampoison; abhakayatdrank;
mah-devaLord iva; kpayout of compassion; bhta-bhvanafor the
welfare of all living entities.
TRANSLATION
Thereafter, Lord iva, who is dedicated to auspicious, benevolent work for
humanity, compassionately took the whole quantity of poison in his palm and
drank it.
PURPORT
Although there was such a great quantity of poison that it spread all over
the universe, Lord iva had such great power that he reduced the poison to a
small quantity so that he could hold it in his palm. One should not try to
imitate Lord iva. Lord iva can do whatever he likes, but those who try to
imitate Lord iva by smoking ganja and other poisonous things will certainly
be killed because of such activities.
TEXT 43
F " F FHH d9 l
d F' H 9 ll H ll
tasypi daraym sa
sva-vrya jala-kalmaa
yac cakra gale nla
tac ca sdhor vibhaam
SYNONYMS
tasyaof Lord iva; apialso; daraym saexhibited; sva-vryamits own
335
potency; jala-kalmaathat poison born of the water; yatwhich;
cakramade; galeon the neck; nlambluish line; tatthat; caalso;
sdhoof the saintly person; vibhaamornament.
TRANSLATION
As if in defamation, the poison born from the ocean of milk manifested its
potency by marking Lord iva's neck with a bluish line. That line, however, is
now accepted as an ornament of the Lord.
TEXT 44
d F'H l
' 9F ll HH ll
tapyante loka-tpena
sdhava pryao jan
paramrdhana tad dhi
puruasykhiltmana
SYNONYMS
tapyantevoluntarily suffer; loka-tpenabecause of the suffering of people
in general; sdhavasaintly persons; pryaaalmost always; jansuch
persons; parama-rdhanamthe topmost method of worshiping; tatthat
activity; hiindeed; puruasyaof the Supreme Person;
akhila-tmanawho is the Supersoul of everyone.
TRANSLATION
It is said that great personalities almost always accept voluntary suffering
336
because of the suffering of people in general. This is considered the highest
method of worshiping the Supreme Personality of Godhead, who is present in
everyone's heart.
PURPORT
Here is an explanation of how those engaged in activities for the welfare of
others are very quickly recognized by the Supreme Personality of Godhead.
The Lord says in Bhagavad-gt (18.68-69), ya ida parama guhya
mad-bhaktev abhidhsyati. .. na ca tasmn manuyeu kacin me priya-kttama:
"One who preaches the message of Bhagavad-gt to My devotees is most dear
to Me. No one can excel him in satisfying Me by worship." There are different
kinds of welfare activities in this material world, but the supreme welfare
activity is the spreading of Ka consciousness. Other welfare activities
cannot be effective, for the laws of nature and the results of karma cannot be
checked. It is by destiny, or the laws of karma, that one must suffer or enjoy.
For instance, if one is given a court order, he must accept it, whether it brings
suffering or profit. Similarly, everyone is under obligations to karma and it
reactions. No one can change this. Therefore the stra says:
tasyaiva heto prayateta kovido
na labhyate yad bhramatm upary adha
(SB 1.5.18)
One should endeavor for that which is never obtained by wandering up and
down the universe as a result of the reactions of karma. What is that? One
should endeavor to become Ka conscious. If one tries to spread Ka
consciousness all over the world, he should be understood to be performing the
best welfare activity. The Lord is automatically very pleased with him. If the
Lord is pleased with him, what is left for him to achieve? If one has been
recognized by the Lord, even if he does not ask the Lord for anything, the
Lord, who is within everyone, supplies him whatever he wants. This is also
337
confirmed in Bhagavad-gt (te nitybhiyuktn yoga-kema vahmy
aham [Bg. 9.22]). Again, as stated here, tapyante loka-tpena sdhava pryao
jan. The best welfare activity is raising people to the platform of Ka
consciousness, since the conditioned souls are suffering only for want of Ka
consciousness. The Lord Himself also comes to mitigate the suffering of
humanity.
tadtmna sjmy aham
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sambhavmi yuge yuge
Myself. To deliver the pious and to annihilate the miscreants, as well as to
reestablish the principles of religion, I advent Myself millennium after
millennium." (Bg. 4.7-8) All the stras conclude, therefore, that spreading the
Ka consciousness movement is the best welfare activity in the world.
Because of the ultimate benefit this bestows upon people in general, the Lord
very quickly recognizes such service performed by a devotee.
TEXT 45
d "H"HF "9 l
" N H d > F ll H7 ll
338
niamya karma tac chambhor
deva-devasya mhua
praj dkya brahm
vaikuha ca aasire
SYNONYMS
niamyaafter hearing; karmathe act; tatthat; ambhoof Lord iva;
deva-devasyawho is worshipable even for the demigods; mhuahe who
bestows great benedictions upon people in general; prajthe people in
general; dkyaBhavn, the daughter of Daka; brahmLord Brahm;
vaikuha caLord Viu also; aasirepraised very much.
TRANSLATION
Upon hearing of this act, everyone, including Bhavn [the daughter of
Mahrja Daka], Lord Brahm, Lord Viu, and the people in general, very
highly praised this deed performed by Lord iva, who is worshiped by the
demigods and who bestows benedictions upon the people.
TEXT 46
Fd N dA F l
H >dH9 9' "" d> ' ll H ll
praskanna pibata per
yat kicij jaghu sma tat
vcikhi-viauadhyo
dandak ca ye 'pare
SYNONYMS
339
praskannamscattered here and there; pibataof Lord iva while drinking;
pefrom the palm; yatwhich; kicitvery little; jaghutook the
opportunity to drink; smaindeed; tatthat; vcikathe scorpions;
ahithe cobras; via-auadhyapoisonous drugs; dandak caand
animals whose bites are poisonous; yewho; apareother living entities.
TRANSLATION
Scorpions, cobras, poisonous drugs and other animals whose bites are
poisonous took the opportunity to drink whatever little poison had fallen and
scattered from Lord iva's hand while he was drinking.
PURPORT
Mosquitoes, jackals, dogs and other varieties of dandaka, or animals
whose bites are poisonous, drank the poison of the samudra-manthana, the
churned ocean, since it was available after it fell from the palms of Lord iva.
Thus end the Bhaktivedanta purports of the Eighth Canto, Seventh Chapter, of the
rmad-Bhgavatam, entitled "Lord iva Saves the Universe by Drinking Poison."
8. The Churning of the Milk Ocean
This chapter describes how the goddess of fortune appeared during the
churning of the ocean of milk and how she accepted Lord Viu as her
husband. As described later in the chapter, when Dhanvantari appeared with a
pot of nectar the demons immediately snatched it from him, but Lord Viu
340
appeared as the incarnation Mohin, the most beautiful woman in the world,
just to captivate the demons and save the nectar for the demigods.
After Lord iva drank all the poison, both the demigods and demons took
courage and resumed their activities of churning. Because of this churning,
first a surabhi cow was produced. Great saintly persons accepted this cow to
derive clarified butter from its milk and offer this clarified butter in oblations
for great sacrifices. Thereafter, a horse named Uccairav was generated.
This horse was taken by Bali Mahrja. Then there appeared Airvata and
other elephants that could go anywhere in any direction, and she-elephants
also appeared. The gem known as Kaustubha was also generated, and Lord
Viu took that gem and placed it on His chest. Thereafter, a prijta flower
and the Apsars, the most beautiful women in the universe, were generated.
Then the goddess of fortune, Lakm, appeared. The demigods, great sages,
Gandharvas and others offered her their respectful worship. The goddess of
fortune could not find anyone to accept as her husband. At last she selected
Lord Viu to be her master. Lord Viu gave her a place to stay everlastingly
at His chest. Because of this combination of Lakm and Nryaa, all who
were present, including the demigods and people in general, were very pleased.
The demons, however, being neglected by the goddess of fortune, were very
depressed. Then Vru, the goddess of drinking, was generated, and by the
order of Lord Viu the demons accepted her. Then the demons and demigods,
with renewed energy, began to churn again. This time a partial incarnation of
Lord Viu called Dhanvantari appeared. He was very beautiful, and he
carried a jug containing nectar. The demons immediately snatched the jug
from Dhanvantari's hand and began to run away, and the demigods, being very
morose, took shelter of Viu. After the demons snatched the jug from
Dhanvantari, they began to fight among themselves. Lord Viu solaced the
demigods, who therefore did not fight, but remained silent. While the fighting
was going on among the demons, the Lord Himself appeared as the incarnation
Mohin, the most beautiful woman in the universe.
341
TEXT 1
d 3H=
H 9 F '"H l
~ FF F' H' 'H ll ! ll
r-uka uvca
pte gare vkea
prts te 'mara-dnav
mamanthus taras sindhu
havirdhn tato 'bhavat
SYNONYMS
r-uka uvcar ukadeva Gosvm said; ptewas drunk; garewhen
the poison; va-akeaby Lord iva, who sits on a bull; prtbeing
pleased; teall of them; amarathe demigods; dnavand the demons;
mamanthuagain began to churn; taraswith great force; sindhumthe
ocean of milk; havirdhnthe surabhi cow, who is the source of clarified
butter; tatafrom that churning; abhavatwas generated.
TRANSLATION
ukadeva Gosvm continued: Upon Lord iva's drinking the poison, both
the demigods and the demons, being very pleased, began to churn the ocean
with renewed vigor. As a result of this, there appeared a cow known as surabhi.
PURPORT
The surabhi cow is described as havirdhn, the source of butter. Butter,
when clarified by melting, produces ghee, or clarified butter, which is
inevitably necessary for performing great ritualistic sacrifices. As stated in
342
Bhagavad-gt (18.5), yaja-dna-tapa-karma na tyjya kryam eva tat:
sacrifice, charity and austerity are essential to keep human society perfect in
peace and prosperity. Yaja, the performance of sacrifice, is essential; to
perform yaja, clarified butter is absolutely necessary; and to get clarified
butter, milk is necessary. Milk is produced when there are sufficient cows.
Therefore in Bhagavad-gt (18.44), cow protection is recommended
(ki-go-rakya-vijya vaiya-karma svabhva jam).
TEXT 2
9 N H" l
F " HF ' H9 ll - ll
tm agni-hotrm ayo
jaghur brahma-vdina
yajasya deva-ynasya
medhyya havie npa
SYNONYMS
tmthat cow; agni-hotrmabsolutely necessary for the production of
yogurt, milk and ghee to offer as oblations in the fire; ayasages who
perform such sacrifices; jaghutook in charge; brahma-vdinabecause
such sages know the Vedic ritualistic ceremonies; yajasyaof sacrifice;
deva-ynasyawhich fulfills the desire to be elevated to the higher planetary
systems and to Brahmaloka; medhyyafit for offering oblations; haviefor
the sake of pure clarified butter; npaO King.
TRANSLATION
O King Parkit, great sages who were completely aware of the Vedic
343
ritualistic ceremonies took charge of that surabhi cow, which produced all the
yogurt, milk and ghee absolutely necessary for offering oblations into the fire.
They did this just for the sake of pure ghee, which they wanted for the
performance of sacrifices to elevate themselves to the higher planetary systems,
up to Brahmaloka.
PURPORT
Surabhi cows are generally found on the Vaikuha planets. As described in
Brahma-sahit, Lord Ka, on His planet, Goloka Vndvana, engages in
tending the surabhi cows (surabhr abhiplayantam [Bs. 5.29]). These cows are
the Lord's pet animals. From the surabhi cows one can take as much milk as
one needs, and one may milk these cows as many times as he desires. In other
words, the surabhi cow can yield milk unlimitedly. Milk is necessary for the
performance of yaja. Sages know how to use milk to elevate human society to
the perfection of life. Since cow protection is recommended everywhere in the
stras, the brahm vds took charge of the surabhi cow, in which the demons
were not very interested.
TEXT 3
3 H ' " B l
FN F = " ll ll
tata uccairav nma
hayo 'bhc candra-pura
tasmin bali sph cakre
nendra vara-ikay
SYNONYMS
tatathereafter; uccairav nmaby the name Uccairav; hayaa
344
horse; abhtwas generated; candra-purabeing as white as the moon;
tasminunto it; baliMahrja Bali; sphm cakredesired to possess;
nanot; indrathe King of the demigods; vara-ikayby the previous
advice of the Lord.
TRANSLATION
Thereafter, a horse named Uccairav, which was as white as the moon,
was generated. Bali Mahrja desired to possess this horse, and Indra, the King
of heaven, did not protest, for he had previously been so advised by the
TEXT 4
H H " H l
" > " H ll H ll
tata airvato nma
vraendro vinirgata
dantai caturbhi vetdrer
haran bhagavato mahim
SYNONYMS
tatathereafter; airvata nmaof the name Airvata;
vraa-indrathe king of elephants; vinirgatawas generated;
dantaiwith its tusks; caturbhifour; vetawhite; adreof the
mountain; harandefying; bhagavataof Lord iva; mahimthe glories.
TRANSLATION
345
As the next result of the churning, the king of elephants, named Airvata,
was generated. This elephant was white, and with its four tusks it defied the
glories of Kailsa Mountain, the glorious abode of Lord iva.
TEXT 5
H"FH8 " H F l
'8 = dFHH ll 7 ll
airvadayas tv aau
dig-gaj abhavas tata
abhramu-prabhtayo 'au ca
kariyas tv abhavan npa
SYNONYMS
airvaa-dayaheaded by Airvaa; tubut; aaueight;
dik-gajelephants that could go in any direction; abhavanwere
generated; tatathereafter; abhramu-prabhtayaheaded by the
she-elephant named Abhramu; aaueight; caalso; kariyafemale
elephants; tuindeed; abhavanalso generated; npaO King.
TRANSLATION
Thereafter, O King, eight great elephants, which could go in any direction,
were generated. They were headed by Airvaa. Eight she-elephants, headed by
Abhramu, were also generated.
PURPORT
The names of the eight elephants were Airvaa, Puarka, Vmana,
Kumuda, Ajana, Pupadanta, Srvabhauma and Supratka.
346
TEXT 6
d F " m "' l
F F = H ' l
'H F dH 9 l
~ '~ " H ~ H ll ll
kaustubhkhyam abhd ratna
padmargo mahodadhe
tasmin maau sph cakre
vako-'lakarae hari
tato 'bhavat prijta
sura-loka-vibhaam
prayaty arthino yo 'rthai
avad bhuvi yath bhavn
SYNONYMS
kaustubha-khyamknown as Kaustubha; abhtwas generated; ratnama
valuable gem; padmargaanother gem, named Padmarga;
mah-udadhefrom that great ocean of milk; tasminthat; maaujewel;
sphm cakredesired to possess; vaka-alakaraeto decorate His chest;
harithe Lord, the Supreme Personality of Godhead; tatathereafter;
abhavatwas generated; prijtathe celestial flower named prijta;
sura-loka-vibhaamwhich decorates the heavenly planets;
prayatifulfills; arthinagiving persons desiring material wealth;
yathat which; arthaiby what is desired; avatalways; bhuvion this
planet; yathas; bhavnYour Lordship (Mahrja Parkit).
347
TRANSLATION
Generated thereafter from the great ocean were the celebrated gems
Kaustubha-mai and Padmarga-mai. Lord Viu, to decorate His chest,
desired to possess them. Generated next was the prijta flower, which
decorates the celestial planets. O King, as you fulfill the desires of everyone on
this planet by fulfilling all ambitions, the prijta fulfills the desires of everyone.
TEXT 7
>FF ddH F HFF l
FH H H d ll O ll
tata cpsaraso jt
nika-kahya suvsasa
ramaya svargi valgu-
gati-llvalokanai
SYNONYMS
tatathereafter; caalso; apsarasathe residents of Apsaroloka;
jtwere generated; nika-kahyadecorated with golden necklaces;
su-vsasadressed with fine clothing; ramayaextremely beautiful and
attractive; svargimof the inhabitants of the heavenly planets;
valgu-gati-ll-avalokanaimoving very softly, they attract everyone's heart.
TRANSLATION
Next there appeared the Apsars [who are used as prostitutes on the
heavenly planets]. They were fully decorated with golden ornaments and
lockets and were dressed in fine and attractive clothing. The Apsars move very
348
slowly in an attractive style that bewilders the inhabitants of the heavenly
planets.
TEXT 8
>H F H l
& " d HU F " ~ ll ll
tata cvirabht skc
chr ram bhagavat-par
rajayant dia knty
vidyut saudman yath
SYNONYMS
tatathereafter; caand; virabhtmanifested; sktdirectly; rthe
goddess of fortune; ramknown as Ram; bhagavat-parabsolutely
inclined to be possessed by the Supreme Personality of Godhead;
rajayantilluminating; diaall directions; kntyby luster;
vidyutlightning; saudmanSaudman; yathas.
TRANSLATION
Then there appeared the goddess of fortune, Ram, who is absolutely
dedicated to being enjoyed by the Supreme Personality of Godhead. She
appeared like electricity, surpassing the lightning that might illuminate a marble
mountain.
PURPORT
r means opulence. Ka is the owner of all opulences.
349
bhoktra yaja-tapas
sarva-loka-mahevaram
suhda sarva-bhtn
jtv m ntim cchati
This peace formula for the world is given in Bhagavad-gt (5.29). When
people know that the Supreme Lord, Ka, is the supreme enjoyer, the
supreme proprietor and the most intimate well-wishing friend of all living
entities, peace and prosperity will ensue all over the world. Unfortunately, the
conditioned souls, being placed into illusion by the external energy of the
Lord, want to fight with one another, and therefore peace is disturbed. The
first prerequisite for peace is that all the wealth presented by r, the goddess
of fortune, be offered to the Supreme Personality of Godhead. Everyone
should give up his false proprietorship over worldly possessions and offer
everything to Ka. This is the teaching of the Ka consciousness
movement.
TEXT 9
F = F FH FF F H l
^ " H H R= F ll ll
tasy cakru sph sarve
sasursura-mnav
rpaudrya-vayo-vara-
mahimkipta-cetasa
SYNONYMS
tasymunto her; cakrudid; sphmdesire; sarveeveryone;
sa-sura-asura-mnavthe demigods, the demons and the human beings;
350
rpa-audryaby the exquisite beauty and bodily features; vayayouth;
varacomplexion; mahimglories; kiptaagitated; cetasatheir
minds.
TRANSLATION
Because of her exquisite beauty, her bodily features, her youth, her
complexion and her glories, everyone, including the demigods, the demons and
the human beings, desired her. They were attracted because she is the source of
all opulences.
PURPORT
Who in this world does not want to possess wealth, beauty and the social
respectability that come from these opulences? People generally desire material
enjoyment, material opulence and the association of aristocratic family
members (bhogaivarya-prasaktnm [Bg. 2.44]). Material enjoyment entails
money, beauty and the reputation they bring, which can all be achieved by the
mercy of the goddess of fortune. The goddess of fortune, however, never
remains alone. As indicated in the previous verse by the word bhagavat-par,
she is the property of the Supreme Personality of Godhead and is enjoyable
only by Him. If one wants the favor of the goddess of fortune, mother Lakm,
because she is by nature bhagavat-par one must keep her with Nryaa. The
devotees who always engage in the service of Nryaa (nryaa-paryaa)
can easily achieve the favor of the goddess of fortune without a doubt, but
materialists who try to get the favor of the goddess of fortune only to possess
her for personal enjoyment are frustrated. Theirs is not a good policy. The
celebrated demon Rvaa, for example, wanted to deprive Rmacandra of
Lakm, St, and thus be victorious, but the result was just the opposite. St,
of course, was taken by force by Lord Rmacandra, and Rvaa and his entire
material empire were vanquished. The goddess of fortune is desirable for
everyone, including human beings, but one should understand that the goddess
351
of fortune is the exclusive property of the Supreme Personality of Godhead.
One cannot achieve the mercy of the goddess of fortune unless one prays both
to her and to the supreme enjoyer, the Personality of Godhead.
TEXT 10
F F " "" l
F B d = ll ! ll
tasy sanam ninye
mahendro mahad-adbhutam
mrtimatya saric-chreh
hema-kumbhair jala uci
SYNONYMS
tasyfor her; sanama sitting place; ninyebrought; mah-indrathe
King of heaven, Indra; mahatglorious; adbhutamwonderful;
mrti-matyaaccepting forms; sarit-rehthe best of various sacred
waters; hemagolden; kumbhaiwith waterpots; jalamwater; ucipure.
TRANSLATION
The King of heaven, Indra, brought a suitable sitting place for the goddess of
fortune. All the rivers of sacred water, such as the Ganges and Yamun,
personified themselves, and each of them brought pure water in golden
waterpots for mother Lakm, the goddess of fortune.
TEXT 11
9 =d Fd 9' l
352
H H HF ' 'H ll !! ll
bhiecanik bhmir
harat sakalauadh
gva paca pavitri
vasanto madhu-mdhavau
SYNONYMS
bhiecanikparaphernalia required for installing the Deity; bhmithe
land; haratcollected; sakalaall kinds of; auadhdrugs and herbs;
gvathe cows; pacafive different varieties of products from the cow,
namely milk, yogurt, clarified butter, cow dung and cow urine;
pavitriuncontaminated; vasantapersonified springtime;
madhu-mdhavauflowers and fruits produced during spring, or in the
months of Caitra and Vaikha.
TRANSLATION
The land became a person and collected all the drugs and herbs needed for
installing the Deity. The cows delivered five products, namely milk, yogurt,
ghee, urine and cow dung, and spring personified collected everything produced
in spring, during the months of Caitra and Vaikha [April and May].
PURPORT
Paca-gavya, the five products received from the cow, namely milk, yogurt,
ghee, cow dung and cow urine, are required in all ritualistic ceremonies
performed according to the Vedic directions. Cow urine and cow dung are
uncontaminated, and since even the urine and dung of a cow are important,
we can just imagine how important this animal is for human civilization.
Therefore the Supreme Personality of Godhead, Ka, directly advocates
353
go-rakya, the protection of cows. Civilized men who follow the system of
varrama, especially those of the vaiya class, who engage in agriculture and
trade, must give protection to the cows. Unfortunately, because people in
Kali-yuga are mand, all bad, and sumanda-mataya, misled by false
conceptions of life, they are killing cows in the thousands. Therefore they are
unfortunate in spiritual consciousness, and nature disturbs them in so many
ways, especially through incurable diseases like cancer and through frequent
wars and among nations. As long as human society continues to allow cows to
be regularly killed in slaughterhouses, there cannot be any question of peace
and prosperity.
TEXT 12
9 d = 9 d ~H' l
" 'H <H> ll !- ll
aya kalpay cakrur
bhieka yath-vidhi
jagur bhadri gandharv
naya ca nantur jagu
SYNONYMS
ayathe great sages; kalpaym cakruexecuted; bhiekamthe abhieka
ceremony, which is required during the installation of the Deity;
yath-vidhias directed in the authorized scriptures; jaguchanted Vedic
mantras; bhadriall good fortune; gandharvand the inhabitants of
Gandharvaloka; nayathe women who were professional dancers; caalso;
nantuvery nicely danced on the occasion; jaguand sang authorized
songs prescribed in the Vedas.
354
TRANSLATION
The great sages performed the bathing ceremony of the goddess of fortune as
directed in the authorized scriptures, the Gandharvas chanted all-auspicious
Vedic mantras, and the professional women dancers very nicely danced and
sang authorized songs prescribed in the Vedas.
TEXT 13
" lH d l
" H HF FH ll ! ll
megh mdaga-paava-
murajnaka-gomukhn
vyandayan akha-veu-
vs tumula-nisvann
SYNONYMS
meghpersonified clouds; mdagadrums; paavakettledrums;
murajaanother kind of drum; nakaanother type of drum; gomukhna
type of bugle; vyandayanvibrated; akhaconchshells; veuflutes;
vstringed instruments; tumulatumultuous; nisvannvibration.
TRANSLATION
The clouds in personified form beat various types of drums, known as
mdagas, paavas, murajas and nakas. They also blew conchshells and bugles
known as gomukhas and played flutes and stringed instruments. The combined
sound of these instruments was tumultuous.
355
TEXT 14
'99= " H d F l
" d F H ll !H ll
tato 'bhiiicur dev
riya padma-kar satm
digibh pra-kalaai
skta-vkyair dvijeritai
SYNONYMS
tatathereafter; abhiiicupoured all-auspicious water on the body;
devmthe goddess of fortune; riyamvery beautiful; padma-karmwith a
lotus in her hand; satmshe who is most chaste, not knowing anyone but the
Supreme Personality of Godhead; digibhthe great elephants;
pra-kalaaiby completely full water jugs; skta-vkyaiwith Vedic
mantras; dvi-jaby brhmaas; ritaichanted.
TRANSLATION
Thereafter, the great elephants from all the directions carried big water jugs
full of Ganges water and bathed the goddess of fortune, to the accompaniment
of Vedic mantras chanted by learned brhmaas. While thus being bathed, the
goddess of fortune maintained her original style, with a lotus flower in her
hand, and she appeared very beautiful. The goddess of fortune is the most
chaste, for she does not know anyone but the Supreme Personality of Godhead.
PURPORT
The goddess of fortune, Lakm, is described in this verse as riyam, which
means that she has six opulenceswealth, strength, influence, beauty,
356
knowledge and renunciation. These opulences are received from the goddess of
fortune. Lakm is addressed here as dev, the goddess, because in Vaikuha
she supplies all opulences to the Supreme Personality of Godhead and His
devotees, who in this way enjoy natural life in the Vaikuha planets. The
Supreme Personality of Godhead is pleased with His consort, the goddess of
fortune, who carries a lotus flower in her hand. Mother Lakm is described in
this verse as sat, the supremely chaste, because she never diverts her attention
from the Supreme Personality of Godhead to anyone else.
TEXT 15
F " d HFF F l
H M H ' 9< " ll !7 ll
samudra pta-kaueya-
vsas samupharat
varua sraja vaijayant
madhun matta-apadm
SYNONYMS
samudrathe ocean; pta-kaueyayellow silk; vsasboth the upper and
lower portions of a garment; samupharatpresented; varuathe
predominating deity of the water; srajamgarland; vaijayantmthe most
decorated and the biggest; madhunwith honey; mattadrunken;
a-padmbumblebees, which have six legs.
TRANSLATION
The ocean, which is the source of all valuable jewels, supplied the upper and
lower portions of a yellow silken garment. The predominating deity of the
357
water, Varua, presented flower garlands surrounded by six-legged bumblebees,
drunken with honey.
PURPORT
When bathing the Deity in the abhieka ceremony with various liquids,
such as milk, honey, yogurt, ghee, cow dung and cow urine, it is customary to
supply yellow garments. In this way the abhieka ceremony for the goddess of
fortune was performed according to the regular Vedic principles.
TEXT 16
9 H= Hd l
FFH > d B ll ! ll
bhani vicitri
vivakarm prajpati
hra sarasvat padmam
ajo ng ca kuale
SYNONYMS
bhanivarieties of ornaments; vicitriall very nicely decorated;
vivakarm prajpatiVivakarm, one of the prajpatis, the sons of Lord
Brahm who generate progeny; hramgarland or necklace; sarasvatthe
goddess of education; padmama lotus flower; ajaLord Brahm; ng
cathe inhabitants of Ngaloka; kualetwo earrings.
TRANSLATION
Vivakarm, one of the prajpatis, supplied varieties of decorated ornaments.
The goddess of learning, Sarasvat, supplied a necklace, Lord Brahm supplied a
358
lotus flower, and the inhabitants of Ngaloka supplied earrings.
TEXT 17
d FHF M
"" l
== H F d d B
FH BF "' F ll !O ll
tata kta-svastyayanotpala-sraja
nadad-dvireph parighya pin
cacla vaktra sukapola-kuala
savra-hsa dadhat suobhanam
SYNONYMS
tatathereafter; kta-svastyayanbeing worshiped regularly by
all-auspicious ritualistic ceremonies; utpala-srajama garland of lotuses;
nadathumming; dvirephmsurrounded by bumblebees;
parighyacapturing; pinby the hand; caclawent on; vaktramface;
su-kapola-kualamher cheeks decorated with earrings;
sa-vra-hsamsmiling with shyness; dadhatexpanding;
su-obhanamher natural beauty.
TRANSLATION
Thereafter, mother Lakm, the goddess of fortune, having been properly
celebrated with an auspicious ritualistic ceremony, began moving about, holding
in her hand a garland of lotus flowers, which were surrounded by humming
bumblebees. Smiling with shyness, her cheeks decorated by her earrings, she
looked extremely beautiful.
359
PURPORT
The goddess of fortune, mother Lakmj, accepted the ocean of milk as her
father, but she perpetually rests on the bosom of Nryaa. She offers
benedictions even to Lord Brahm and other living entities in this material
world, yet she is transcendental to all material qualities. Although she
appeared to have been born of the ocean of milk, she immediately resorted to
her eternal place on the bosom of Nryaa.
TEXT 18
F =d " F
="dSd l
F H &
H F H F N ll ! ll
stana-dvaya ctikodar sama
nirantara candana-kukumokitam
tatas tato npura-valgu ijitair
visarpat hema-lateva s babhau
SYNONYMS
stana-dvayamher two breasts; caalso; ati-ka-udarthe middle portion
of her body being very thin; samamequally; nirantaramconstantly;
candana-kukumawith sandalwood pulp and kukuma, a reddish powder;
ukitamsmeared; tata tatahere and there; npuraof ankle bells;
valguvery beautiful; ijitaiwith the light resounding; visarpatwalking;
hema-lata golden creeper; ivaexactly like; sthe goddess of fortune;
babhauappeared.
360
TRANSLATION
Her two breasts, which were symmetrical and nicely situated, were covered
with sandalwood pulp and kukuma powder, and her waist was very thin. As
she walked here and there, her ankle bells jingling softly, she appeared like a
creeper of gold.
TEXT 19
H d HU
" ' H ==F" l
'H FF =
8 "9 HH" ll ! ll
vilokayant niravadyam tmana
pada dhruva cvyabhicri-sad-guam
gandharva-siddhsura-yaka-craa-
traipiapeydiu nnvavindata
SYNONYMS
vilokayantobserving, examining; niravadyamwithout any fault;
tmanafor herself; padamposition; dhruvameternal; caalso;
avyabhicri-sat-guamwithout any change of qualities; gandharvaamong
the inhabitants of Gandharvaloka; siddhathe inhabitants of Siddhaloka;
asurathe demons; yakathe Yakas; craathe inhabitants of
Craaloka; traipiapeya-diuand among the demigods; nanot;
anvavindatacould accept any one of them.
361
TRANSLATION
While walking among the Gandharvas, Yakas, asuras, Siddhas, Craas and
denizens of heaven, Lakmdev, the goddess of fortune, was scrutinizingly
examining them, but she could not find anyone naturally endowed with all good
qualities. None of them was devoid of faults, and therefore she could not take
shelter of any of them.
PURPORT
The goddess of fortune, Lakmdev, having been generated from the ocean
of milk, was the daughter of the ocean. Thus she was allowed to select her own
husband in a svayavara ceremony. She examined every one of the
candidates, but she could not find anyone suitably qualified to be her shelter.
In other words, Nryaa, the natural husband of Lakm, cannot be
superseded by anyone in this material world.
TEXT 20
F
H= F lH l
d> FF d
F d ll - ll
nna tapo yasya na manyu-nirjayo
jna kvacit tac ca na saga-varjitam
kacin mahs tasya na kma-nirjaya
sa vara ki parato vyapraya
SYNONYMS
362
nnamcertainly; tapaausterity; yasyaof someone; nanot;
manyuanger; nirjayaconquered; jnamknowledge; kvacitin some
saintly person; tatthat; caalso; nanot; saga-varjitamwithout the
contamination of association; kacitsomeone; mahna very great exalted
person; tasyahis; nanot; kmamaterial desires; nirjayaconquered;
sasuch a person; varacontroller; kimhow can he be; parataof
others; vyaprayaunder the control.
TRANSLATION
The goddess of fortune, examining the assembly, thought in this way:
Someone who has undergone great austerity has not yet conquered anger.
Someone possesses knowledge, but he has not conquered material desires.
Someone is a very great personality, but he cannot conquer lusty desires. Even a
great personality depends on something else. How, then, can he be the supreme
controller?
PURPORT
Here is an attempt to find the supreme controller, or vara. Everyone may
be accepted as an vara, or controller, but still such controllers are controlled
by others. For example, one may have undergone severe austerities but still be
under the control of anger. By a scrutinizing analysis, we find that everyone is
controlled by something else. No one, therefore, can be the true controller but
the Supreme Personality of Godhead, Ka. This is supported by the stras.
vara parama ka: [Bs. 5.1] the supreme controller is Ka. Ka is
never controlled by anyone, for He is the controller of everyone
(sarva-kraa-kraam).
TEXT 21
363
' H= F "
H= d l
H F 'FH d
F lH ll -! ll
dharma kvacit tatra na bhta-sauhda
tyga kvacit tatra na mukti-kraam
vrya na puso 'sty aja-vega-nikta
na hi dvityo gua-saga-varjita
SYNONYMS
dharmareligion; kvacitone may have full knowledge of; tatratherein;
nanot; bhta-sauhdamfriendship with other living entities;
tygarenunciation; kvacitone may possess; tatratherein; nanot;
mukti-kraamthe cause of liberation; vryampower; nanot;
pusaof any person; astithere may be; aja-vega-niktamno release
from the power of time; nanor; hiindeed; dvityathe second one;
gua-saga-varjitacompletely freed from the contamination of the modes
of nature.
TRANSLATION
Someone may possess full knowledge of religion but still not be kind to all
living entities. In someone, whether human or demigod, there may be
renunciation, but that is not the cause of liberation. Someone may possess great
power and yet be unable to check the power of eternal time. Someone else may
have renounced attachment to the material world, yet he cannot compare to the
Supreme Personality of Godhead. Therefore, no one is completely freed from
the influence of the material modes of nature.
364
PURPORT
The statement dharma kvacit tatra na bhta-sauhdam is very important in
this verse. We actually see that there are many Hindus, Muslims, Christians,
Buddhists and religionists of other cults who adhere to their religious
principles very nicely but are not equal to all living entities. Indeed, although
they profess to be very religious, they kill poor animals. Such religion has no
meaning. rmad-Bhgavatam (1.2.8) says:
dharma svanuhita pus
vivaksena-kathsu ya
notpdayed yadi rati
rama eva hi kevalam
One may be very expert in following the religious principles of his own sect,
but if he has no tendency to love the Supreme Personality of Godhead, his
observance of religious principles is simply a waste of time. One must develop a
sense of loving Vsudeva (vsudeva sarvam iti sa mahtm sudurlabha [Bg.
7.19]). The sign of a devotee is that he is a friend to everyone (suhda
sarva-bhtnm [Bg. 5.29]). A devotee will never allow a poor animal to be
killed in the name of religion. This is the difference between a superficially
religious person and a devotee of the Supreme Personality of Godhead.
We find that there have been many great heroes in history, but they could
not escape from the cruel hands of death. Even the greatest hero cannot
escape from the ruling power of the Supreme Personality of Godhead when
Ka comes as death. That is described by Ka Himself: mtyu sarva-hara
cham [Bg. 10.34]. The Lord, appearing as death, takes away a hero's so-called
power. Even Hirayakaipu could not be saved when Nsihadeva appeared
before him as death. One's material strength is nothing before the strength of
the Supreme Personality of Godhead.
365
TEXT 22
H= l
H= "F H U 9 l
d = F ' l
F l d> d ll -- ll
kvacic ciryur na hi la-magala
kvacit tad apy asti na vedyam yua
yatrobhaya kutra ca so 'py amagala
sumagala kaca na kkate hi mm
SYNONYMS
kvacitsomeone; cira-yuhas a long duration of life; nanot; hiindeed;
la-magalamgood behavior or auspiciousness; kvacitsomeone; tat
apialthough possessing good behavior; astiis; nanot; vedyam
yuaaware of the duration of life; yatra ubhayamif there are both
(behavior and auspiciousness); kutrasomewhere; caalso; sathat person;
apialthough; amagalaa little inauspicious in some other detail;
su-magalaauspicious in every respect; kacasomeone; nanot;
kkatedesires; hiindeed; mmme.
TRANSLATION
Someone may have longevity but not have auspiciousness or good behavior.
Someone may have both auspiciousness and good behavior, but the duration of
his life is not fixed. Although such demigods as Lord iva have eternal life, they
have inauspicious habits like living in crematoriums. And even if others are
well qualified in all respects, they are not devotees of the Supreme Personality
of Godhead.
366
TEXT 23
H H =F"
H d l
HH H FH
d " F ll - ll
eva vimyvyabhicri-sad-guair
vara nijaikrayataygurayam
vavre vara sarva-guair apekita
ram mukunda nirapekam psitam
SYNONYMS
evamin this way; vimyaafter full deliberation;
avyabhicri-sat-guaiwith extraordinary transcendental qualities;
varamsuperior; nija-eka-rayataybecause of possessing all good qualities
without depending on others; agua-rayamthe reservoir of all
transcendental qualities; vavreaccepted; varamas a bridegroom;
sarva-guaiwith all transcendental qualities; apekitamqualified;
ramthe goddess of fortune; mukundamunto Mukunda;
nirapekamalthough He did not wait for her; psitamthe most desirable.
TRANSLATION
ukadeva Gosvm continued: In this way, after full deliberation, the
goddess of fortune accepted Mukunda as her husband because although He is
independent and not in want of her, He possesses all transcendental qualities
and mystic powers and is therefore the most desirable.
367
PURPORT
The Supreme Personality of Godhead, Mukunda, is self-sufficient. Since He
is fully independent, He was not in want of the support or association of
Lakmdev. Nonetheless, Lakmdev, the goddess of fortune, accepted Him as
her husband.
TEXT 24
F F" 3 Hd&
U' H H^~ 8 l
F~ ' d< " FH'
FH BFHdF ll -H ll
tasysa-dea uat nava-kaja-ml
mdyan-madhuvrata-vartha-giropaghum
tasthau nidhya nikae tad-ura sva-dhma
savra-hsa-vikasan-nayanena yt
SYNONYMS
tasyaof Him (the Supreme Personality of Godhead); asa-deeon the
shoulders; uatmvery beautiful; navanew; kaja-mlmgarland of lotus
flowers; mdyatmaddened; madhuvrata-varthaof bumblebees; girwith
the vibrating; upaghumsurrounded by their humming;
tasthauremained; nidhyaafter placing the garland; nikaenearby;
tat-urathe bosom of the Lord; sva-dhmaher real resort;
sa-vra-hsasmiling with shyness; vikasatglittering; nayanenawith the
eyes; ytso situated.
368
TRANSLATION
Approaching the Supreme Personality of Godhead, the goddess of fortune
placed upon His shoulders the garland of newly grown lotus flowers, which was
surrounded by humming bumblebees searching for honey. Then, expecting to
get a place on the bosom of the Lord, she remained standing by His side, her
face smiling in shyness.
TEXT 25
F M d
H HFd H l
FH Fd
F~ ' F' M d ll -7 ll
tasy riyas tri-jagato janako janany
vako nivsam akarot parama vibhte
r sv praj sakaruena nirkaena
yatra sthitaidhayata sdhipats tri-lokn
SYNONYMS
tasyof her; riyathe goddess of fortune; tri-jagataof the three
worlds; janakathe father; jananyof the mother; vakabosom;
nivsamresidence; akarotmade; paramamsupreme; vibhteof the
opulent; rthe goddess of fortune; svown; prajdescendants;
sa-karuenawith favorable mercy; nirkaenaby glancing over;
yatrawherein; sthitstaying; aidhayataincreased; sa-adhipatnwith the
great directors and leaders; tri-loknthe three worlds.
369
TRANSLATION
The Supreme Personality of Godhead is the father of the three worlds, and
His bosom is the residence of mother Lakm, the goddess of fortune, the
proprietor of all opulences. The goddess of fortune, by her favorable and
merciful glance, can increase the opulence of the three worlds, along with their
inhabitants and their directors, the demigods.
PURPORT
According to the desire of Lakmdev, the goddess of fortune, the Supreme
Personality of Godhead made His bosom her residence so that by her glance
she could favor everyone, including the demigods and ordinary human beings.
In other words, since the goddess of fortune stays on the bosom of Nryaa,
she naturally sees any devotee who worships Nryaa. When the goddess of
fortune understands that a devotee is in favor of devotional service to
Nryaa, she is naturally inclined to bless the devotee with all opulences. The
karms try to receive the favor and mercy of Lakm, but because they are not
devotees of Nryaa, their opulence is flickering. The opulence of devotees
who are attached to the service of Nryaa is not like the opulence of karms.
The opulence of devotees is as permanent as the opulence of Nryaa
Himself.
TEXT 26
" l H" ~ FH l
" H FM ll - ll
akha-trya-mdagn
vditr pthu svana
devnugn sastr
370
ntyat gyatm abht
SYNONYMS
akhaconchshells; tryabugles; mdagnmand of different types of
drums; vditrmof the musical instruments; pthuvery great;
svanasound; deva-anugnmthe inhabitants of the upper planets like the
Gandharvas and Craas, who follow the demigods; sa-strmas along with
their own wives; ntyatmengaged in dancing; gyatmsinging;
abhtbecame.
TRANSLATION
The inhabitants of Gandharvaloka and Craaloka then took the
opportunity to play their musical instruments, such as conchshells, bugles and
drums. They began dancing and singing along with their wives.
TEXT 27
N " l FH HF H l
B 'H~ F l H9 ll -O ll
brahma-rudrgiro-mukhy
sarve viva-sjo vibhum
ire 'vitathair mantrais
tal-ligai pupa-varia
SYNONYMS
brahmaLord Brahm; rudraLord iva; agirathe great sage Agir
Muni; mukhyheaded by; sarveall of them; viva-sjathe directors of
universal management; vibhumthe very great personality; ireworshiped;
371
avitathaireal; mantraiby chanting; tat-ligaiworshiping the Supreme
Personality of Godhead; pupa-variathrowing flowers like showers.
TRANSLATION
Lord Brahm, Lord iva, the great sage Agir, and similar directors of
universal management showered flowers and chanted mantras indicating the
transcendental glories of the Supreme Personality of Godhead.
TEXT 28
H d " H F l
" F H ll - ll
riyvalokit dev
saprajpataya praj
ldi-gua-sampann
lebhire nirvti parm
SYNONYMS
riyby the goddess of fortune, Lakm; avalokitbeing seen favorably
with mercy; devall the demigods; sa-prajpatayawith all the prajpatis;
prajand their generations; la-di-gua-sampannall blessed with
good behavior and good characteristics; lebhireachieved;
nirvtimsatisfaction; parmthe ultimate.
TRANSLATION
All the demigods, along with the prajpatis and their descendants, being
blessed by Lakmj's glance upon them, were immediately enriched with good
372
behavior and transcendental qualities. Thus they were very much satisfied.
TEXT 29
FH U l
" = N H " "H ll - ll
nisattv lolup rjan
nirudyog gata-trap
yad copekit lakmy
babhvur daitya-dnav
SYNONYMS
nisattvwithout strength; lolupvery greedy; rjanO King;
nirudyogfrustrated; gata-trapshameless; yadwhen; caalso;
upekitneglected; lakmyby the goddess of fortune; babhvuthey
became; daitya-dnavthe demons and Rkasas.
TRANSLATION
O King, because of being neglected by the goddess of fortune, the demons
and Rkasas were depressed, bewildered and frustrated, and thus they became
shameless.
TEXT 30
~F" H " H d d = l
F F H ll ll
athsd vru dev
373
kany kamala-locan
asur jaghus t vai
harer anumatena te
SYNONYMS
athathereafter (after the appearance of the goddess of fortune); stthere
was; vruVru; devthe demigoddess who controls drunkards;
kanya young girl; kamala-locanlotus-eyed; asurthe demons;
jaghuaccepted; tmher; vaiindeed; hareof the Supreme
Personality of Godhead; anumatenaby the order; tethey (the demons).
TRANSLATION
Next appeared Vru, the lotus-eyed goddess who controls drunkards. With
the permission of the Supreme Personality of Godhead, Ka, the demons,
headed by Bali Mahrja, took possession of this young girl.
TEXT 31
~ "' ~ d ~ l
3"B 9 " ll ! ll
athodadher mathyamnt
kyapair amtrthibhi
udatihan mahrja
purua paramdbhuta
SYNONYMS
athathereafter; udadhefrom the ocean of milk; mathyamntwhile
being churned; kyapaiby the sons of Kayapa, namely the demigods and
374
the demons; amta-arthibhianxious to get nectar from the churning;
udatihatthere appeared; mahrjaO King; puruaa male person;
paramahighly; adbhutawonderful.
TRANSLATION
O King, thereafter, while the sons of Kayapa, both demons and demigods,
were engaged in churning the ocean of milk, a very wonderful male person
appeared.
TEXT 32
" H" " B dN H ' l
F MH FH 9 ll - ll
drgha-pvara-dor-daa
kambu-grvo 'ruekaa
ymalas tarua sragv
sarvbharaa-bhita
SYNONYMS
drghalong; pvarastout and strong; do-daathe arms; kambulike a
conchshell; grvathe neck; arua-kaareddish eyes;
ymalablackish complexion; taruavery young; sragvwearing a
flower garland; sarvaall; bharaawith ornaments; bhitadecorated.
TRANSLATION
He was strongly built; his arms were long, stout and strong; his neck, which
was marked with three lines, resembled a conchshell; his eyes were reddish; and
375
his complexion was blackish. He was very young, he was garlanded with
flowers, and his entire body was fully decorated with various ornaments.
TEXT 33
HF Fd F 8d B l
m'd d F F H l
dF N " H 9 ll ll
pta-vs mahoraska
suma-mai-kuala
snigdha-kucita-kenta-
subhaga siha-vikrama
amtpra-kalasa
bibhrad valaya-bhita
SYNONYMS
pta-vswearing yellow garments; mah-uraskahis chest very broad;
su-ma-mai-kualawhose earrings were well polished and made of
pearls; snigdhapolished; kucita-keacurling hair; antaat the end;
su-bhagaseparated and beautiful; siha-vikramastrong like a lion;
amtawith nectar; prafilled to the top; kalasama jar;
bibhratmoving; valayawith bangles; bhitadecorated.
TRANSLATION
He was dressed in yellow garments and wore brightly polished earrings made
of pearls. The tips of his hair were anointed with oil, and his chest was very
broad. His body had all good features, he was stout and strong like a lion, and
he was decorated with bangles. In his hand he carried a jug filled to the top with
376
nectar.
TEXT 34
F H H F FH l
'H H "" d ll H ll
sa vai bhagavata skd
vior aa-sambhava
dhanvantarir iti khyta
yur-veda-dg ijya-bhk
SYNONYMS
sahe; vaiindeed; bhagavataof the Supreme Personality of Godhead;
sktdirectly; vioof Lord Viu; aa-aa-sambhavaincarnation
of the plenary portion of a plenary portion; dhanvantariDhanvantari;
itithus; khytacelebrated; yu-veda-dkfully conversant in the
medical science; ijya-bhkone of the demigods eligible to share the benefits
of sacrifices.
TRANSLATION
This person was Dhanvantari, a plenary portion of a plenary portion of Lord
Viu. He was very conversant with the science of medicine, and as one of the
demigods he was permitted to take a share in sacrifices.
PURPORT
rla Madhvcrya remarks:
te satyc clanrtha
377
harir dhanvantarir vibhu
samartho 'py asur tu
sva-hastd amucat sudhm
Dhanvantari, who was carrying the jug containing nectar, was a plenary
incarnation of the Supreme Personality of Godhead, but although he was very
strong, the asuras were able to take the jug of nectar from his hands.
TEXT 35
F FH dF = l
F FH HF dF F ll 7 ll
tam lokysur sarve
kalasa cmtbhtam
lipsanta sarva-vastni
kalasa tarasharan
SYNONYMS
tamhim; lokyaseeing; asurthe demons; sarveall of them;
kalasamthe container of nectar; caalso; amta-bhtamfilled with
nectar; lipsantadesiring strongly; sarva-vastniall objects; kalasamthe
jug; tarasimmediately; aharansnatched away.
TRANSLATION
Upon seeing Dhanvantari carrying the jug of nectar, the demons, desiring
the jug and its contents, immediately snatched it away by force.
TEXT 36
378
'F FFdF ' l
H9F " H ll ll
nyamne 'surais tasmin
kalase 'mta-bhjane
viaa-manaso dev
hari araam yayu
SYNONYMS
nyamnebeing carried; asuraiby the demons; tasminthat; kalasejug;
amta-bhjanecontaining nectar; viaa-manasaaggrieved in mind;
devall the demigods; harimunto the Supreme Lord; araamto take
shelter; yayuwent.
TRANSLATION
When the jug of nectar was carried off by the demons, the demigods were
morose. Thus they sought shelter at the lotus feet of the Supreme Personality of
Godhead, Hari.
TEXT 37
H dd l
U ~ '~ H F' FH ll O ll
iti tad-dainyam lokya
bhagavn bhtya-kma-kt
m khidyata mitho 'rtha va
sdhayiye sva-myay
379
SYNONYMS
itiin this way; tatof the demigods; dainyammoroseness; lokyaseeing;
bhagavnthe Supreme Personality of Godhead; bhtya-kma-ktwho is
always ready to fulfill the desires of His servants; m khidyatado not be
aggrieved; mithaby a quarrel; arthamto get nectar; vafor all of you;
sdhayiyeI shall execute; sva-myayby My own energy.
TRANSLATION
When the Supreme Personality of Godhead, who always desires to fulfill the
ambitions of His devotees, saw that the demigods were morose, He said to them,
"Do not be aggrieved. By My own energy I shall bewilder the demons by
creating a quarrel among them. In this way I shall fulfill your desire to have the
nectar."
TEXT 38
~ d 9 "~ 9 = F l
H H H H ll ll
mitha kalir abht te
tad-arthe tara-cetasm
aha prvam aha prva
na tva na tvam iti prabho
SYNONYMS
mithaamong themselves; kalidisagreement and quarrel; abhtthere
was; temof all of them; tat-arthefor the sake of nectar;
tara-cetasmbewildered in heart and soul by the illusory energy of Viu;
380
ahamI; prvamfirst; ahamI; prvamfirst; nanot; tvamyou;
nanot; tvamyou; itithus; prabhoO King.
TRANSLATION
O King, a quarrel then arose among the demons over who would get the
nectar first. Each of them said, "You cannot drink it first. I must drink it first.
Me first, not you!"
PURPORT
This is the symptom of demons. The first concern of a nondevotee is how to
enjoy his personal sense gratification at once, whereas the devotee's first
concern is to satisfy the Lord. This is the distinction between the nondevotee
and the devotee. In this material world, since most people are nondevotees,
they regularly compete, fight, disagree and war among themselves, for
everyone wants to enjoy and satisfy his own senses. Therefore, unless such
demons become Ka conscious and are trained to satisfy the senses of the
Lord, there can be no question of peace in human society or any society, even
that of the demigods. The demigods and devotees, however, always surrender
to the lotus feet of the Lord, and thus the Lord is always anxious to satisfy their
ambitions. While the demons fight to satisfy their own senses, devotees engage
in devotional service to satisfy the senses of the Lord. The members of the
Ka consciousness movement must be alert in regard to this point, and then
their preaching of the Ka consciousness movement will be successful.
TEXTS 39-40
" H FH F H l
F H F 9 ' F ll ll
FH 9 'H " F l
381
" N N dF ll H ll
dev sva bhgam arhanti
ye tulyysa-hetava
satra-yga ivaitasminn
ea dharma santana
iti svn pratyaedhan vai
daitey jta-matsar
durbal prabaln rjan
ghta-kalasn muhu
SYNONYMS
devthe demigods; svam bhgamtheir own share; arhantideserve to
take; yeall of them who; tulya-ysa-hetavawho made an equal endeavor;
satra-ygein the performance of sacrifices; ivasimilarly; etasminin this
matter; eathis; dharmareligion; santanaeternal; itithus;
svnamong themselves; pratyaedhanforbade one another; vaiindeed;
daiteythe sons of Diti; jta-matsarenvious; durbalweak;
prabalnby force; rjanO King; ghtapossessing; kalasnthe jug
containing nectar; muhuconstantly.
TRANSLATION
Some of the demons said, "All the demigods have taken part in churning the
ocean of milk. Now, as everyone has an equal right to partake in any public
sacrifice, according to the eternal religious system it is befitting that the
demigods now have a share of the nectar." O King, in this way the weaker
demons forbade the stronger demons to take the nectar.
PURPORT
382
Desiring to take the nectar, those among the demons who were less strong
spoke in favor of the demigods. The weaker Daityas naturally pleaded on
behalf of the demigods to stop the stronger Daityas from drinking the nectar
without sharing it. In this way, disagreement and trouble arose as they forbade
one another to drink the nectar.
TEXTS 41-46
F H FH H" l
9" " "' " ll H! ll
FH HHF " l
Fd F d F ll H- ll
HHHFd" l
" = ll H ll
N F d d l
F Hd F l" 9 ll HH ll
HNF HN l
d> HF = ll H7 ll
FH BFHR HFH d l
" ~= F d ll H ll
etasminn antare viu
sarvopya-vid vara
yoid-rpam anirdeya
dadhra-paramdbhutam
prekayotpala-yma
sarvvayava-sundaram
samna-karbharaa
383
sukapolonnasnanam
nava-yauvana-nirvtta-
stana-bhra-kodaram
mukhmodnuraktli-
jhakrodvigna-locanam
bibhrat sukea-bhrea
mlm utphulla-mallikm
sugrva-kahbharaa
su-bhujgada-bhitam
virajmbara-savta-
nitamba-dvpa-obhay
kcy pravilasad-valgu-
calac-caraa-npuram
savra-smita-vikipta-
bhr-vilsvalokanai
daitya-ytha-pa-cetasu
kmam uddpayan muhu
SYNONYMS
etasmin antareafter this incident; viuLord Viu; sarva-upya-vitone
who knows how to deal with different situations; varathe supreme
controller; yoit-rpamthe form of a beautiful woman; anirdeyamno one
could ascertain who She was; dadhraassumed; paramasupremely;
adbhutamwonderful; prekayapleasing to look at;
utpala-ymamblackish like a newly grown lotus; sarvaall; avayavaparts
of the body; sundaramvery beautiful; samnaequally adjusted;
kara-bharaamornaments on the ears; su-kapolavery beautiful cheeks;
unnasa-nanama raised nose on Her face; nava-yauvananewly youthful;
nirvtta-stanabreasts not agitated; bhraweight; kavery lean and thin;
384
udaramwaist; mukhaface; modacreating pleasure;
anuraktaattracted; alibumblebees; jhakramaking a humming sound;
udvignafrom anxiety; locanamHer eyes; bibhratmoving;
su-kea-bhreaby the weight of beautiful hair; mlmwith a flower
garland; utphulla-mallikmmade of fully grown mallik flowers; su-grvaa
nice neck; kaha-bharaamornamented with beautiful jewelry;
su-bhujavery beautiful arms; agada-bhitamdecorated with bangles;
viraja-ambaravery clean cloth; savtaspread; nitambabreast;
dvpaappearing like an island; obhayby such beauty; kcythe belt
on the waist; pravilasatspreading over; valguvery beautiful;
calat-caraa-npurammoving ankle bells; sa-vra-smitasmiling with
shyness; vikiptaglancing; bhr-vilsaactivities of the eyebrows;
avalokanaiglancing over; daitya-ytha-pathe leaders of the demons;
cetasuin the core of the heart; kmamlusty desire;
uddpayatawakening; muhuconstantly.
TRANSLATION
The Supreme Personality of Godhead, Viu, who can counteract any
unfavorable situation, then assumed the form of an extremely beautiful woman.
This incarnation as a woman, Mohin-mrti, was most pleasing to the mind.
Her complexion resembled in color a newly grown blackish lotus, and every part
of Her body was beautifully situated. Her ears were equally decorated with
earrings, Her cheeks were very beautiful, Her nose was raised and Her face full
of youthful luster. Her large breasts made Her waist seem very thin. Attracted
by the aroma of Her face and body, bumblebees hummed around Her, and thus
Her eyes were restless. Her hair, which was extremely beautiful, was garlanded
with mallik flowers. Her attractively constructed neck was decorated with a
necklace and other ornaments, Her arms were decorated with bangles, Her body
was covered with a clean sari, and Her breasts seemed like islands in an ocean
of beauty. Her legs were decorated with ankle bells. Because of the movements
385
of Her eyebrows as She smiled with shyness and glanced over the demons, all
the demons were saturated with lusty desires, and every one of them desired to
possess Her.
PURPORT
Because of the Supreme Lord's assuming the form of a beautiful woman to
arouse the lusty desires of the demons, a description of Her complete beauty is
given here.
Thus end the Bhaktivedanta purports of the Eighth Canto, Eighth Chapter, of the
rmad-Bhgavatam, entitled "The Churning of the Milk Ocean."
9. The Lord Incarnates as Mohin-Mrti
This chapter describes how the demons, being enchanted by the beauty of
the Mohin form, agreed to hand over the container of nectar to Mohindev,
who tactfully delivered it to the demigods.
When the demons got possession of the container of nectar, an
extraordinarily beautiful young woman appeared before them. All the demons
became captivated by the young woman's beauty and became attached to Her.
Now, because the demons were fighting among themselves to possess the
nectar, they selected this beautiful woman as a mediator to settle their quarrel.
Taking advantage of their weakness in this regard, Mohin, the incarnation of
the Supreme Personality of Godhead, got the demons to promise that whatever
decision She might give, they would not refuse to accept it. When the demons
made this promise, the beautiful woman, Mohin-mrti, had the demigods and
386
demons sit in different lines so that She could distribute the nectar. She knew
that the demons were quite unfit to drink the nectar. Therefore, by cheating
them She distributed all the nectar to the demigods. When the demons saw
this cheating of Mohin-mrti, they remained silent. But one demon, named
Rhu, dressed himself like a demigod and sat down in the line of the demigods.
He sat beside the sun and the moon. When the Supreme Personality of
Godhead understood how Rhu was cheating, He immediately cut off the
demon's head. Rhu, however, had already tasted the nectar, and therefore
although his head was severed, he remained alive. After the demigods finished
drinking the nectar, the Supreme Personality of Godhead assumed His own
form. ukadeva Gosvm ends this chapter by describing how powerful is the
chanting of the holy names, pastimes and paraphernalia of the Supreme
TEXT 1
d 3H=
' 'F FF " l
"F ' "" M ll ! ll
r-uka uvca
te 'nyonyato 'sur ptra
harantas tyakta-sauhd
kipanto dasyu-dharma
ynt dadu striyam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; tethe demons;
anyonyataamong themselves; asurthe demons; ptramthe container
of nectar; harantasnatching from one another; tyakta-sauhdbecame
387
inimical toward one another; kipantasometimes throwing;
dasyu-dharmasometimes snatching like robbers; yntmcoming
forward; dadusaw; striyama very beautiful and attractive woman.
TRANSLATION
ukadeva Gosvm said: Thereafter, the demons became inimical toward one
another. Throwing and snatching the container of nectar, they gave up their
friendly relationship. Meanwhile, they saw a very beautiful young woman
coming forward toward them.
TEXT 2
^ ' F H H l
" ll - ll
aho rpam aho dhma
aho asy nava vaya
iti te tm abhidrutya
papracchur jta-hc-chay
SYNONYMS
ahohow wonderful; rpamHer beauty; ahohow wonderful; dhmaHer
bodily luster; ahohow wonderful; asyof Her; navamnew;
vayabeautiful age; itiin this way; tethose demons; tmunto the
beautiful woman; abhidrutyagoing before Her hastily; papracchuinquired
from Her; jta-ht-aytheir hearts being filled with lust to enjoy Her.
TRANSLATION
388
Upon seeing the beautiful woman, the demons said, "Alas, how wonderful is
Her beauty, how wonderful the luster of Her body, and how wonderful the
beauty of Her youthful age!" Speaking in this way, they quickly approached
Her, full of lusty desires to enjoy Her, and began to inquire from Her in many
ways.
TEXT 3
d H d& d H d =d9 F l
dFF H" H ~H F ll ll
k tva kaja-palki
kuto v ki cikrasi
kasysi vada vmoru
mathnatva mansi na
SYNONYMS
kwho; tvamare You; kaja-pala-akihaving eyes like the petals of a
lotus; kutafrom where; veither; kim cikrasiwhat is the purpose for
which You have come here; kasyaof whom; asido You belong;
vadakindly tell us; vma-ruO You whose thighs are extraordinarily
beautiful; mathnatagitating; ivalike; mansiwithin our minds;
naour.
TRANSLATION
O wonderfully beautiful girl, You have such nice eyes, resembling the petals
of a lotus flower. Who are You? Where do You come from? What is Your
purpose in coming here, and to whom do You belong? O You whose thighs are
extraordinarily beautiful, our minds are becoming agitated simply because of
389
seeing You.
PURPORT
The demons inquired from the wonderfully beautiful girl, "To whom do You
belong?" A woman is supposed to belong to her father before her marriage, to
her husband after her marriage, and to her grown sons in her old age. In regard
to this inquiry, rla Vivantha Cakravart hkura says that the question
"To whom do You belong?" means "Whose daughter are You?" Since the
demons could understand that the beautiful girl was still unmarried, every one
of them desired to marry Her. Thus they inquired, "Whose daughter are You?"
TEXT 4
H H " F'H = l
F 8 H d > d ll H ll
na vaya tvmarair daityai
siddha-gandharva-craai
nspa-prv jnmo
lokeai ca kuto nbhi
SYNONYMS
nait is not; vayamwe; tvunto You; amaraiby the demigods;
daityaiby the demons; siddhaby the Siddhas; gandharvaby the
Gandharvas; craaiand by the Craas; nanot; aspa-prvmnever
enjoyed or touched by anyone; jnmaknow exactly; loka-aiby the
various directors of the universe; caalso; kutawhat to speak of;
nbhiby human society.
390
TRANSLATION
What to speak of human beings, even the demigods, demons, Siddhas,
Gandharvas, Craas and the various directors of the universe, the Prajpatis,
have never touched You before. It is not that we are unable to understand Your
identity.
PURPORT
Even the asuras observed the etiquette that no one should address a
married woman with lust. The great analyst Cakya Paita says, mtvat
para-dreu: one should consider another's wife to be one's mother. The asuras,
the demons, took it for granted that the beautiful young woman,
Mohin-mrti, who had arrived before them, was certainly not married.
Therefore they assumed that no one in the world, including the demigods, the
Gandharvas, the Craas and the Siddhas, had ever touched Her. The demons
knew that the young girl was unmarried, and therefore they dared to address
Her. They supposed that the young girl, Mohin-mrti, had come there to find
a husband among all those present (the Daityas, the demigods, the Gandharvas
and so on).
TEXT 5
H H' F 9F l
FH " H' F d ll 7 ll
nna tva vidhin subhr
preitsi arrim
sarvendriya-mana-prti
vidhtu saghena kim
391
SYNONYMS
nnamindeed; tvamYou; vidhinby Providence; su-bhrO You with
the beautiful eyebrows; preitsent; asicertainly You are so; arrimof
all embodied living entities; sarvaall; indriyaof the senses; manaand of
the mind; prtimwhat is pleasing; vidhtumto administer; sa-ghenaby
Your causeless mercy; kimwhether.
TRANSLATION
O beautiful girl with beautiful eyebrows, certainly Providence, by His
causeless mercy, has sent You to please the senses and minds of all of us. Is this
not a fact?
TEXT 6
F H F' dHF l
NH H'FH F ' ll ll
s tva na spardhamnnm
eka-vastuni mnini
jtn baddha-vair
a vidhatsva sumadhyame
SYNONYMS
sas such You are; tvamYour good self; naof all of us demons;
spardhamnnmof those who are becoming increasingly inimical;
eka-vastuniin one subject matter (the container of nectar); mniniO You
who are most beautiful in Your prestigious position; jtnmamong our
family members; baddha-vairmincreasingly becoming enemies;
392
amauspiciousness; vidhatsvamust execute; su-madhyameO beautiful
thin-waisted woman.
TRANSLATION
We are now all engaged in enmity among ourselves because of this one
subject matterthe container of nectar. Although we have been born in the
same family, we are becoming increasingly inimical. O thin-waisted woman,
who are so beautiful in Your prestigious position, we therefore request You to
favor us by settling our dispute.
PURPORT
The demons understood that the beautiful woman had attracted the
attention of them all. Therefore they unanimously requested Her to become
the arbiter to settle their dispute.
TEXT 7
H d"" d 9 l
HFH ~ H " ~ H ll O ll
vaya kayapa-dyd
bhrtara kta-pauru
vibhajasva yath-nyya
naiva bhedo yath bhavet
SYNONYMS
vayamall of us; kayapa-dyddescendants of Kayapa Muni;
bhrtarawe are all brothers; kta-pauruwho are all able and
competent; vibhajasvajust divide; yath-nyyamaccording to law; nanot;
393
evacertainly; bhedapartiality; yathas; bhavetshould so become.
TRANSLATION
All of us, both demons and demigods, have been born of the same father,
Kayapa, and thus we are related as brothers. But now we are exhibiting our
personal prowess in dissension. Therefore we request You to settle our dispute
and divide the nectar equally among us.
TEXT 8
" 9 l
F = l "N H ll ll
ity upmantrito daityair
my-yoid-vapur hari
prahasya rucirpgair
nirkann idam abravt
SYNONYMS
itithus; upmantritabeing fervently requested; daityaiby the demons;
my-yoitthe illusory woman; vapu harithe incarnation of the Supreme
Personality of Godhead; prahasyasmiling; rucirabeautiful; apgaiby
exhibiting attractive feminine features; nirkanlooking at them;
idamthese words; abravtsaid.
TRANSLATION
Having thus been requested by the demons, the Supreme Personality of
Godhead, who had assumed the form of a beautiful woman, began to smile.
394
Looking at them with attractive feminine gestures, She spoke as follows.
TEXT 9
H H=
d~ d"" > F l l
HF B d9 ll ll
r-bhagavn uvca
katha kayapa-dyd
pucaly mayi sagat
vivsa paito jtu
kminu na yti hi
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead in the form of
Mohin-mrti said; kathamhow is it so; kayapa-dydyou are all
descendants of Kayapa Muni; pucalymunto a prostitute who agitates the
minds of men; mayiunto Me; sagatyou come in My association;
vivsamfaith; paitathose who are learned; jtuat any time;
kminuunto a woman; nanever; ytitakes place; hiindeed.
TRANSLATION
The Supreme Personality of Godhead, in the form of Mohin, told the
demons: O sons of Kayapa Muni, I am only a prostitute. How is it that you
have so much faith in Me? A learned person never puts his faith in a woman.
PURPORT
Cakya Paita, the great politician and moral instructor, said, vivso
395
naiva kartavya stru rja-kuleu ca: "Never put your faith in a woman or a
politician." Thus the Supreme Personality of Godhead, who was pretending to
be a woman, warned the demons against putting so much faith in Her, for She
had appeared as an attractive woman ultimately to cheat them. Indirectly
disclosing the purpose for which She had appeared before them, She said to
the sons of Kayapa, "How is this? You were all born of a great i, yet you are
putting your faith in a woman who is loitering here and there like a prostitute,
unprotected by father or husband. Women in general should not be trusted,
and what to speak of a woman loitering like a prostitute?" The word kmin is
significant in this connection. Women, especially beautiful young women,
invoke the dormant lusty desires of a man. Therefore, according to
Manu-sahit, every woman should be protected, either by her husband, by
her father or by her grown sons. Without such protection, a woman will be
exploited. Indeed, women like to be exploited by men. As soon as a woman is
exploited by a man, she becomes a common prostitute. This is explained by
Mohin-mrti, the Supreme Personality of Godhead.
TEXT 10
FH d M = FH F 9 l
F m m H=H ll ! ll
slvk str ca
svairin sura-dvia
sakhyny hur anityni
ntna ntna vicinvatm
SYNONYMS
slvkmof monkeys, jackals and dogs; strm caand of women;
svairinmespecially women who are independent; sura-dviaO demons;
396
sakhynifriendship; huit is said; anitynitemporary; ntnamnew
friends; ntnamnew friends; vicinvatmall of whom are thinking.
TRANSLATION
O demons, as monkeys, jackals and dogs are unsteady in their sexual
relationships and want newer and newer friends every day, women who live
independently seek new friends daily. Friendship with such a woman is never
permanent. This is the opinion of learned scholars.
TEXT 11
d 3H=
H FF FF 'F l
F H "" > ll !! ll
r-uka uvca
iti te kvelitais tasy
vasta-manaso 'sur
jahasur bhva-gambhra
dadu cmta-bhjanam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; tethose demons;
kvelitaiby speaking as if jokingly; tasyof Mohin-mrti;
vastagrateful, with faith; manasatheir minds; asurall the demons;
jahasulaughed; bhva-gambhramalthough Mohin-mrti was full of
gravity; dadudelivered; caalso; amta-bhjanamthe container of
nectar.
397
TRANSLATION
r ukadeva Gosvm continued: After the demons heard the words of
Mohin-mrti, who had spoken as if jokingly, they were all very confident.
They laughed with gravity, and ultimately they delivered the container of
nectar into Her hands.
PURPORT
The Personality of Godhead in His form of Mohin was certainly not joking
but talking seriously, with gravity. The demons, however, being captivated by
Mohin-mrti's bodily features, took Her words as a joke and confidently
delivered the container of nectar into Her hands. Thus Mohin-mrti
resembles Lord Buddha, who appeared sammohya sura-dvim [SB 1.3.24]to
cheat the asuras. The word sura-dvim refers to those who are envious of the
demigods or devotees. Sometimes an incarnation of the Supreme Personality
of Godhead cheats the atheists. Thus we see here that although Mohin-mrti
was speaking factually to the asuras, the asuras took Her words to be facetious.
Indeed, they were so confident of Mohin-mrti's honesty that they
immediately delivered the container of nectar into Her hands, as if they would
allow Her to do with the nectar whatever She liked, whether She distributed
it, threw it away or drank it Herself without giving it to them.
TEXT 12
H
N 9 9F l
U H = FF' H
d H H F ' ll !- ll
398
tato ghtvmta-bhjana harir
babha at-smita-obhay gir
yady abhyupeta kva ca sdhv asdhu v
kta may vo vibhaje sudhm imm
SYNONYMS
tatathereafter; ghtvtaking possession of; amta-bhjanamthe pot
containing the nectar; harithe Supreme Personality of Godhead, Hari, in
the form of Mohin; babhaspoke; atslightly; smita-obhay girwith
smiling beauty and by words; yadiif; abhyupetampromised to be accepted;
kva cawhatever it may be; sdhu asdhu vwhether honest or dishonest;
ktam mayis done by Me; vaunto you; vibhajeI shall give you the
proper share; sudhmnectar; immthis.
TRANSLATION
Thereafter, the Supreme Personality of Godhead, having taken possession of
the container of nectar, smiled slightly and spoke in attractive words. She said:
My dear demons, if you accept whatever I may do, whether honest or dishonest,
then I can take responsibility for dividing the nectar among you.
PURPORT
The Supreme Personality of Godhead cannot abide by anyone's dictation.
Whatever He does is absolute. The demons, of course, were deluded by the
illusory potency of the Supreme Personality of Godhead, and thus
Mohin-mrti got them to promise that whatever She would do they would
accept.
TEXT 13
399
F d F lH l
H"FFF ~ H F ll ! ll
ity abhivyhta tasy
karysura-pugav
aprama-vidas tasys
tat tathety anvamasata
SYNONYMS
itithus; abhivyhtamthe words that were spoken; tasyHer;
karyaafter hearing; asura-pugavthe chiefs of the demons;
aprama-vidabecause they were all foolish; tasyof Her; tatthose
words; tathlet it be so; itithus; anvamasataagreed to accept.
TRANSLATION
The chiefs of the demons were not very expert in deciding things. Upon
hearing the sweet words of Mohin-mrti, they immediately assented. "Yes,"
they answered. "What You have said is all right." Thus the demons agreed to
accept Her decision.
TEXTS 14-15
~ d m H = H9 l
"H H d FHF ll !H ll
~ 9 HF F ' l
d 9 HFH H 9 ll !7 ll
athopoya kta-snn
400
hutv ca havinalam
dattv go-vipra-bhtebhya
kta-svastyayan dvijai
yathopajoa vssi
paridhyhatni te
kueu prvian sarve
prg-agrev abhibhit
SYNONYMS
athathereafter; upoyaobserving a fast; kta-snnperforming bathing;
hutvoffering oblations; caalso; haviwith clarified butter;
analaminto the fire; dattvgiving in charity; go-vipra-bhtebhyaunto
the cows, brhmaas and living beings in general;
kta-svastyayanperforming ritualistic ceremonies; dvijaias dictated by
the brhmaas; yath-upajoamaccording to one's taste; vssigarments;
paridhyaputting on; hatnifirst-class and new; teall of them;
kueuon seats made of kua grass; prviansitting on them; sarveall of
them; prk-agreufacing east; abhibhitproperly decorated with
ornaments.
TRANSLATION
The demigods and demons then observed a fast. After bathing, they offered
clarified butter and oblations into the fire and gave charity to the cows and to
the brhmaas and members of the other orders of society, namely the
katriyas, vaiyas and dras, who were all rewarded as they deserved.
Thereafter, the demigods and demons performed ritualistic ceremonies under
the directions of the brhmaas. Then they dressed themselves with new
garments according to their own choice, decorated their bodies with ornaments,
and sat facing east on seats made of kua grass.
401
PURPORT
The Vedas enjoin that for every ritualistic ceremony one must first become
clean by bathing either in the water of the Ganges or Yamun or in the sea.
Then one may perform the ritualistic ceremony and offer clarified butter into
the fire. In this verse the words paridhya hatni are especially significant. A
sannys or a person about to perform a ritualistic ceremony should not dress
himself in clothing sewn with a needle.
TEXTS 16-17
S9H89 F9 "9 = l
' " 8 "d ll ! ll
F " d d
<F "H l
F d dd &
d F dF~HH ll !O ll
pr-mukhepavieu
sureu ditijeu ca
dhpmodita-ly
juy mlya-dpakai
tasy narendra karabhorur uad-dukla-
ro-talasa-gatir mada-vihvalk
s kjat kanaka-npura-ijitena
kumbha-stan kalasa-pir athvivea
SYNONYMS
402
prk-mukheufacing east; upavieuwere sitting on their respective seats;
sureuall the demigods; diti-jeuthe demons; caalso;
dhpa-modita-lymin the arena, which was full of the smoke of incense;
juymfully decorated; mlya-dpakaiwith flower garlands and lamps;
tasymin that arena; nara-indraO King; karabha-ruhaving thighs
resembling the trunks of elephants; uat-dukladressed with a very beautiful
sari; ro-taabecause of big hips; alasa-gatistepping very slowly;
mada-vihvala-akwhose eyes were restless because of youthful pride;
sShe; kjattinkling; kanaka-npuraof golden ankle bells;
ijitenawith the sound; kumbha-stana woman whose breasts were like
water jugs; kalasa-piholding a waterpot in Her hand; athathus;
viveaentered the arena.
TRANSLATION
O King, as the demigods and demons sat facing east in an arena fully
decorated with flower garlands and lamps and fragrant with the smoke of
incense, that woman, dressed in a most beautiful sari, Her ankle bells tinkling,
entered the arena, walking very slowly because of Her big, low hips. Her eyes
were restless due to youthful pride, Her breasts were like water jugs, Her
thighs resembled the trunks of elephants, and She carried a waterpot in Her
hand.
TEXT 18
F ddd B=d
Fd H" " H l
F H F FH
" HF HF`d ll ! ll
403
t r-sakh kanaka-kuala-cru-kara-
ns-kapola-vadan para-devatkhym
savkya sammumuhur utsmita-vkaena
devsur vigalita-stana-paikntm
SYNONYMS
tmunto Her; r-sakhmappearing like a personal associate of the goddess
of fortune; kanaka-kualawith golden earrings; cruvery beautiful;
karaears; nsnose; kapolacheeks; vadanmface;
para-devat-khymthe Supreme Lord, the Personality of Godhead,
appearing in that form; savkyalooking at Her; sammumuhuall of them
became enchanted; utsmitaslightly smiling; vkaenaglancing over them;
deva-asurall the demigods and demons; vigalita-stana-paika-antmthe
border of the sari on the breasts moved slightly.
TRANSLATION
Her attractive nose and cheeks and Her ears, adorned with golden earrings,
made Her face very beautiful. As She moved, Her sari's border on Her breasts
moved slightly aside. When the demigods and demons saw these beautiful
features of Mohin-mrti, who was glancing at them and slightly smiling, they
were all completely enchanted.
PURPORT
rla Vivantha Cakravart hkura remarks here that Mohin-mrti is
the Supreme Personality of Godhead in a feminine form and that the goddess
of fortune is Her associate. This form assumed by the Personality of Godhead
challenged the goddess of fortune. The goddess of fortune is beautiful, but if
the Lord accepts the form of a woman, He surpasses the goddess of fortune in
beauty. It is not that the goddess of fortune, being female, is the most beautiful.
404
The Lord is so beautiful that He can excel any beautiful goddess of fortune by
assuming a female form.
TEXT 19
F F '" F H " l
H F " ll ! ll
asur sudh-dna
sarpm iva durnayam
matv jti-nasn
na t vyabhajad acyuta
SYNONYMS
asurmof the demons; sudh-dnamgiving of the nectar; sarpmof
snakes; ivalike; durnayammiscalculation; matvthinking like that;
jti-nasnmof those who are by nature very envious; nanot;
tmthe nectar; vyabhajatdelivered the share; acyutathe Supreme
Personality of Godhead, who never falls down.
TRANSLATION
Demons are by nature crooked like snakes. Therefore, to distribute a share
of the nectar to them was not at all feasible, since this would be as dangerous as
supplying milk to a snake. Considering this, the Supreme Personality of
Godhead, who never falls down, did not deliver a share of nectar to the demons.
PURPORT
It is said, sarpa krra khala krra sarpt krratara khala: "The snake
is very crooked and envious, and so also is a person like a demon."
405
Mantrauadhi-vaa sarpa khala kena nivryate: "One can bring a snake
under control with mantras, herbs and drugs, but an envious and crooked
person cannot be brought under control by any means." Considering this logic,
the Supreme Personality of Godhead thought it unwise to distribute nectar to
the demons.
TEXT 20
dH ~d 9 l
> H F FH 9 FH 9 = 9 ll - ll
kalpayitv pthak paktr
ubhaye jagat-pati
t copaveaym sa
sveu sveu ca paktiu
SYNONYMS
kalpayitvafter arranging; pthak paktdifferent seats; ubhayemof
both the demigods and the demons; jagat-patithe master of the universe;
tnall of them; caand; upaveaym saseated; sveu sveuin their own
places; caalso; paktiuall in order.
TRANSLATION
The Supreme Personality of Godhead as Mohin-mrti, the master of the
universe, arranged separate lines of sitting places and seated the demigods and
demons according to their positions.
TEXT 21
406
" dF H F l
" F~ F F ' ll -! ll
daityn ghta-kalaso
vacayann upasacarai
dra-sthn pyaym sa
jar-mtyu-har sudhm
SYNONYMS
daitynthe demons; ghta-kalasathe Lord, who bore the container of
nectar; vacayanby cheating; upasacaraiwith sweet words;
dra-sthnthe demigods, who were sitting at a distant place; pyaym
samade them drink; jar-mtyu-harmwhich can counteract invalidity,
old age and death; sudhmsuch nectar.
TRANSLATION
Taking the container of nectar in Her hands, She first approached the
demons, satisfied them with sweet words and thus cheated them of their share
of the nectar. Then She administered the nectar to the demigods, who were
sitting at a distant place, to make them free from invalidity, old age and death.
PURPORT
Mohin-mrti, the Personality of Godhead, gave the demigods seats at a
distance. Then She approached the demons and spoke with them very
graciously, so that they thought themselves very fortunate to talk with Her.
Since Mohin-mrti had seated the demigods at a distant place, the demons
thought that the demigods would get only a little of the nectar and that
Mohin-mrti was so pleased with the demons that She would give the demons
all the nectar. The words vacayann upasacarai indicate that the Lord's
407
whole policy was to cheat the demons simply by speaking sweet words. The
Lord's intention was to distribute the nectar only to the demigods.
TEXT 22
FF FHd l
Fd m MHH" F ll -- ll
te playanta samayam
asur sva-kta npa
tm san kta-sneh
str-vivda-jugupsay
SYNONYMS
tethe demons; playantakeeping in order; samayamequilibrium;
asurthe demons; sva-ktammade by them; npaO King; tm
sanremained silent; kta-snehbecause of having developed attachment
to Mohin-mrti; str-vivdadisagreeing with a woman; jugupsaybecause
of thinking such an action as abominable.
TRANSLATION
O King, since the demons had promised to accept whatever the woman did,
whether just or unjust, now, to keep this promise, to show their equilibrium
and to save themselves from fighting with a woman, they remained silent.
TEXT 23
F d d l
408
N =N = d H ll - ll
tasy kttipraay
praaypya-ktar
bahu-mnena cbaddh
nocu kicana vipriyam
SYNONYMS
tasymof Mohin-mrti; kta-ati-praaybecause of staunch friendship;
praaya-apya-ktarbeing afraid that their friendship with Her would be
broken; bahu-mnenaby great respect and honor; caalso;
baddhbeing too attached to Her; nanot; cuthey said;
kicanaeven the slightest thing; vipriyamby which Mohin-mrti might be
displeased with them.
TRANSLATION
The demons had developed affection for Mohin-mrti and a kind of faith in
Her, and they were afraid of disturbing their relationship. Therefore they
showed respect and honor to Her words and did not say anything that might
disturb their friendship with Her.
PURPORT
The demons were so captivated by the tricks and friendly words of
Mohin-mrti that although the demigods were served first, the demons were
pacified merely by sweet words. The Lord said to the demons, "The demigods
are very miserly and are excessively anxious to take the nectar first. So let
them have it first. Since you are not like them you can wait a little longer. You
are all heroes and are so pleased with Me. It is better for you to wait until after
the demigods drink."
409
TEXT 24
"Hl FH"HFF" l
H8 F N" d = F = ll -H ll
deva-liga-praticchanna
svarbhnur deva-sasadi
pravia somam apibac
candrrkbhy ca scita
SYNONYMS
deva-liga-praticchannacovering himself with the dress of a demigod;
svarbhnuRhu (who attacks and eclipses the sun and moon);
deva-sasadiin the group of the demigods; praviahaving entered;
somamthe nectar; apibatdrank; candra-arkbhymby both the moon
and the sun; caand; scitawas pointed out.
TRANSLATION
Rhu, the demon who causes eclipses of the sun and moon, covered himself
with the dress of a demigod and thus entered the assembly of the demigods and
drank nectar without being detected by anyone, even by the Supreme
Personality of Godhead. The moon and the sun, however, because of permanent
animosity toward Rhu, understood the situation. Thus Rhu was detected.
PURPORT
The Supreme Personality of Godhead, Mohin-mrti, was able to bewilder
all the demons, but Rhu was so clever that he was not bewildered. Rhu could
understand that Mohin-mrti was cheating the demons, and therefore he
410
changed his dress, disguised himself as a demigod, and sat down in the assembly
of the demigods. Here one may ask why the Supreme Personality of Godhead
could not detect Rhu. The reason is that the Lord wanted to show the effects
of drinking nectar. This will be revealed in the following verses. The moon
and sun, however, were always alert in regard to Rhu. Thus when Rhu
entered the assembly of the demigods, the moon and sun immediately detected
him, and then the Supreme Personality of Godhead also became aware of him.
TEXT 25
= ' N l
FF dN'F F 'H ' ll -7 ll
cakrea kura-dhrea
jahra pibata ira
haris tasya kabandhas tu
sudhayplvito 'patat
SYNONYMS
cakreaby the disc; kura-dhreawhich was sharp like a razor;
jahracut off; pibatawhile drinking nectar; irathe head; harithe
Supreme Personality of Godhead; tasyaof that Rhu; kabandha tubut the
headless body; sudhayby the nectar; aplvitawithout being touched;
apatatimmediately fell dead.
TRANSLATION
The Supreme Personality of Godhead, Hari, using His disc, which was sharp
like a razor, at once cut off Rhu's head. When Rhu's head was severed from
his body, the body, being untouched by the nectar, could not survive.
411
PURPORT
When the Personality of Godhead, Mohin-mrti, severed Rhu's head from
his body, the head remained alive although the body died. Rhu had been
drinking nectar through his mouth, and before the nectar entered his body, his
head was cut off. Thus Rhu's head remained alive whereas the body died. This
wonderful act performed by the Lord was meant to show that nectar is
miraculous ambrosia.
TEXT 26
FH = l
F H =" d H'H H ' ll - ll
iras tv amarat ntam
ajo graham ackpat
yas tu parvai candrrkv
abhidhvati vaira-dh
SYNONYMS
irathe head; tuof course; amaratmimmortality; ntamhaving
obtained; ajaLord Brahm; grahamas one of the planets;
ackpatrecognized; yathe same Rhu; tuindeed; parvaiduring the
periods of the full moon and dark moon; candra-arkauboth the moon and
the sun; abhidhvatichases; vaira-dhbecause of animosity.
TRANSLATION
Rhu's head, however, having been touched by the nectar, became immortal.
Thus Lord Brahm accepted Rhu's head as one of the planets. Since Rhu is
412
an eternal enemy of the moon and the sun, he always tries to attack them on
the nights of the full moon and the dark moon.
PURPORT
Since Rhu had become immortal, Lord Brahm accepted him as one of the
grahas, or planets, like the moon and the sun. Rhu, however, being an eternal
enemy of the moon and sun, attacks them periodically during the nights of the
full moon and the dark moon.
TEXT 27
' " H H dH l
F " FH ^ ll -O ll
pta-prye 'mte devair
bhagavn loka-bhvana
payatm asurendr
sva rpa jaghe hari
SYNONYMS
pta-pryewhen almost finished being drunk; amtethe nectar; devaiby
the demigods; bhagavnthe Supreme Personality of Godhead as
Mohin-mrti; loka-bhvanathe maintainer and well-wisher of the three
worlds; payatmin the presence of; asura-indrmall the demons, with
their chiefs; svamown; rpamform; jaghemanifested; harithe
TRANSLATION
The Supreme Personality of Godhead is the best friend and well-wisher of
413
the three worlds. Thus when the demigods had almost finished drinking the
nectar, the Lord, in the presence of all the demons, disclosed His original form.
TEXT 28
H F F F" d
H~ d ' Hd l
F &F
" " ll - ll
eva sursura-ga sama-dea-kla-
hetv-artha-karma-matayo 'pi phale vikalp
tatrmta sura-ga phalam ajaspur
yat-pda-pakaja-raja-rayan na daity
SYNONYMS
evamthus; surathe demigods; asura-gaand the demons;
samaequal; deaplace; klatime; hetucause; arthaobjective;
karmaactivities; matayaambition; apialthough one; phalein the
result; vikalpnot equal; tatrathereupon; amtamnectar;
sura-gathe demigods; phalamthe result; ajaseasily, totally or
directly; puachieved; yatbecause of; pda-pakajaof the lotus feet of
the Supreme Personality of Godhead; rajaof the saffron dust;
rayatbecause of receiving benedictions or taking shelter; nanot;
daitythe demons.
TRANSLATION
The place, the time, the cause, the purpose, the activity and the ambition
were all the same for both the demigods and the demons, but the demigods
414
achieved one result and the demons another. Because the demigods are always
under the shelter of the dust of the Lord's lotus feet, they could very easily
drink the nectar and get its result. The demons, however, not having sought
shelter at the lotus feet of the Lord, were unable to achieve the result they
desired.
PURPORT
In Bhagavad-gt (4.11) it is said, ye yath m prapadyante ts tathaiva
bhajmy aham: the Supreme Personality of Godhead is the supreme judge who
rewards or punishes different persons according to their surrender unto His
lotus feet. Therefore it can actually be seen that although karms and bhaktas
may work in the same place, at the same time, with the same energy and with
the same ambition, they achieve different results. The karms transmigrate
through different bodies in the cycle of birth and death, sometimes going
upward and sometimes downward, thus suffering the results of their actions in
the karma-cakra, the cycle of birth and death. The devotees, however, because
of fully surrendering at the lotus feet of the Lord, are never baffled in their
attempts. Although externally they work almost like the karms, the devotees
go back home, back to Godhead, and achieve success in every effort. The
demons or atheists have faith in their own endeavors, but although they work
very hard day and night, they cannot get any more than their destiny. The
devotees, however, can surpass the reactions of karma and achieve wonderful
results, even without effort. It is also said, phalena paricyate: one's success or
defeat in any activity is understood by its result. There are many karms in the
dress of devotees, but the Supreme Personality of Godhead can detect their
purpose. The karms want to use the property of the Lord for their selfish sense
gratification, but a devotee endeavors to use the Lord's property for God's
service. Therefore a devotee is always distinct from the karms, although the
karms may dress like devotees. As confirmed in Bhagavad-gt (3.9), yajrtht
karmao 'nyatra loko 'ya karma-bandhana. One who works for Lord Viu is
free from this material world, and after giving up his body he goes back home,
415
back to Godhead. A karm, however, although externally working like a
devotee, is entangled in his nondevotional activity, and thus he suffers the
tribulations of material existence. Thus from the results achieved by the
karms and devotees, one can understand the presence of the Supreme
Personality of Godhead, who acts differently for the karms and jns than for
the devotees. The author of r Caitanya-caritmta therefore says:
ka-bhaktanikma, ataeva 'nta'
bhukti-mukti-siddhi-kmsakali 'anta'
[Cc. Madhya 19.149]
The karms who desire sense gratification, the jns who aspire for the
liberation of merging into the existence of the Supreme, and the yogs who
seek material success in mystic power are all restless, and ultimately they are
baffled. But the devotee, who does not expect any personal benefit and whose
only ambition is to spread the glories of the Supreme Personality of Godhead,
is blessed with all the auspicious results of bhakti-yoga, without hard labor.
TEXT 29
" 'F HF d H=
" "9 F"F ~= l
H F" H ' ~=
FH F " H 9 = ll - ll
yad yujyate 'su-vasu-karma-mano-vacobhir
dehtmajdiu nbhis tad asat pthaktvt
tair eva sad bhavati yat kriyate 'pthaktvt
sarvasya tad bhavati mla-niecana yat
416
SYNONYMS
yatwhatever; yujyateis performed; asufor the protection of one's life;
vasuprotection of wealth; karmaactivities; manaby the acts of the
mind; vacobhiby the acts of words; deha-tma-ja-diufor the sake of
one's personal body or family, etc., with reference to the body; nbhiby the
human beings; tatthat; asatimpermanent, transient; pthaktvtbecause
of separation from the Supreme Personality of Godhead; taiby the same
activities; evaindeed; sat bhavatibecomes factual and permanent;
yatwhich; kriyateis performed; apthaktvtbecause of nonseparation;
sarvasyafor everyone; tat bhavatibecomes beneficial;
mla-niecanamexactly like pouring water on the root of a tree; yatwhich.
TRANSLATION
In human society there are various activities performed for the protection of
one's wealth and life by one's words, one's mind and one's actions, but they are
all performed for one's personal or extended sense gratification with reference
to the body. All these activities are baffled because of being separate from
devotional service. But when the same activities are performed for the
satisfaction of the Lord, the beneficial results are distributed to everyone, just
as water poured on the root of a tree is distributed throughout the entire tree.
PURPORT
This is the distinction between materialistic activities and activities
performed in Ka consciousness. The entire world is active, and this includes
the karms, the jns, the yogs and the bhaktas. However, all activities except
those of the bhaktas, the devotees, end in bafflement and a waste of time and
energy. Mogh mogha-karmo mogha jn vicetasa: [Bg. 9.12] if one is not
a devotee, his hopes, his activities and his knowledge are all baffled. A
417
nondevotee works for his personal sense gratification or for the sense
gratification of his family, society, community or nation, but because all such
activities are separate from the Supreme Personality of Godhead, they are
considered asat. The word asat means bad or temporary, and sat means
permanent and good. Activities performed for the satisfaction of Ka are
permanent and good, but asat activity, although sometimes celebrated as
philanthropy, altruism, nationalism, this "ism" or that "ism," will never produce
any permanent result and is therefore all bad. Even a little work done in Ka
consciousness is a permanent asset and is all-good because it is done for Ka,
the all-good Supreme Personality of Godhead, who is everyone's friend
(suhda sarva-bhtnm). The Supreme Personality of Godhead is the only
enjoyer and proprietor of everything (bhoktra yaja-tapas
sarva-loka-mahevaram [Bg. 5.29]). Therefore any activity performed for the
Supreme Lord is permanent. As a result of such activities, the performer is
immediately recognized. Na ca tasmn manuyeu kacin me priya-kttama [Bg.
18.69]. Such a devotee, because of full knowledge of the Supreme Personality of
Godhead, is immediately transcendental, although he may superficially appear
to be engaged in materialistic activities. The only distinction between
materialistic activity and spiritual activity is that material activity is performed
only to satisfy one's own senses whereas spiritual activity is meant to satisfy the
transcendental senses of the Supreme Personality of Godhead. By spiritual
activity everyone factually benefits, whereas by materialistic activity no one
benefits and instead one becomes entangled in the laws of karma.
Thus ends the Bhaktivedanta purports of the Eighth Canto, Ninth Chapter, of the
rmad-Bhgavatam, entitled "The Lord Incarnates as Mohin-mrti."
418
10. The Battle Between the Demigods and the Demons
The summary of Chapter Ten is as follows. Because of envy, the fight
between the demons and the demigods continued. When the demigods were
almost defeated by demoniac maneuvers and became morose, Lord Viu
appeared among them.
Both the demigods and the demons are expert in activities involving the
material energy, but the demigods are devotees of the Lord, whereas the
demons are just the opposite. The demigods and demons churned the ocean of
milk to get nectar from it, but the demons, not being devotees of the Lord,
could derive no profit. After feeding nectar to the demigods, Lord Viu
returned to His abode on the back of Garua, but the demons, being most
aggrieved, again declared war against the demigods. Bali Mahrja, the son of
Virocana, became the commander in chief of the demons. In the beginning of
the battle, the demigods prepared to defeat the demons. Indra, King of heaven,
fought with Bali, and other demigods, like Vyu, Agni and Varua, fought
against other leaders of the demons. In this fight the demons were defeated,
and to save themselves from death they began to manifest many illusions
through material maneuvers, killing many soldiers on the side of the demigods.
The demigods, finding no other recourse, surrendered again to the Supreme
Personality of Godhead, Viu, who then appeared and counteracted all the
illusions presented by the jugglery of the demons. Heroes among the demons
such as Klanemi, Ml, Suml and Mlyavn fought the Supreme Personality
of Godhead and were all killed by the Lord. The demigods were thus freed
from all dangers.
419
TEXT 1
d 3H=
"H" H" l
d > HF " HS ll ! ll
r-uka uvca
iti dnava-daitey
nvindann amta npa
yukt karmai yatt ca
vsudeva-parmukh
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; dnava-daiteythe
asuras and the demons; nanot; avindanachieved (the desired result);
amtamnectar; npaO King; yuktall being combined; karmaiin
the churning; yattengaged with full attention and effort; caand;
vsudevaof the Supreme Personality of Godhead, Ka;
parmukhbecause of being nondevotees.
TRANSLATION
ukadeva Gosvm said: O King, the demons and Daityas all engaged with
full attention and effort in churning the ocean, but because they were not
devotees of Vsudeva, the Supreme Personality of Godhead, Ka, they were
not able to drink the nectar.
TEXT 2
F'H H FHdF l
420
FH BH ll - ll
sdhayitvmta rjan
pyayitv svakn surn
payat sarva-bhtn
yayau garua-vhana
SYNONYMS
sdhayitvafter executing; amtamgeneration of the nectar; rjanO
King; pyayitvand feeding; svaknto His own devotees; surnto the
demigods; payatmin the presence of; sarva-bhtnmall living entities;
yayauwent away; garua-vhanathe Supreme Personality of Godhead,
carried by Garua.
TRANSLATION
O King, after the Supreme Personality of Godhead had brought to
completion the affairs of churning the ocean and feeding the nectar to the
demigods, who are His dear devotees, He left the presence of them all and was
carried by Garua to His own abode.
TEXT 3
Fm " "" l
3 " H U ' ll ll
sapatnn parm ddhi
dv te diti-nandan
amyam utpetur
devn pratyudyatyudh
421
SYNONYMS
sapatnnmof their rivals, the demigods; parmthe best;
ddhimopulence; dvobserving; teall of them; diti-nandanthe
sons of Diti, the Daityas; amyambeing intolerant; utpeturan
toward (just to create a disturbance); devnthe demigods;
pratyudyata-yudhtheir weapons raised.
TRANSLATION
Seeing the victory of the demigods, the demons became intolerant of their
superior opulence. Thus they began to march toward the demigods with raised
weapons.
TEXT 4
F FH F ' ' l
F ' M " ll H ll
tata sura-ga sarve
sudhay ptayaidhit
pratisayuyudhu astrair
nryaa-padray
SYNONYMS
tatathereafter; sura-gathe demigods; sarveall of them; sudhayby
the nectar; ptaywhich had been drunk; edhitbeing enlivened by such
drinking; pratisayuyudhuthey counterattacked the demons; astraiby
regular weapons; nryaa-pada-raytheir real weapon being shelter at
422
the lotus feet of Nryaa.
TRANSLATION
Thereafter, being enlivened because of drinking the nectar, the demigods,
who are always at the shelter of the lotus feet of Nryaa, used their various
weapons to counterattack the demons in a fighting spirit.
TEXT 5
" HF " l
'F "H F 9 ll 7 ll
tatra daivsuro nma
raa parama-drua
rodhasy udanvato rjas
tumulo roma-haraa
SYNONYMS
tatrathere (at the beach of the ocean of milk); daivathe demigods;
asurathe demons; nmaas they are celebrated; raafighting;
paramavery much; druafierce; rodhasion the beach of the sea;
udanvataof the ocean of milk; rjanO King; tumulatumultuous;
roma-haraahair standing on the body.
TRANSLATION
O King, a fierce battle on the beach of the ocean of milk ensued between the
demigods and the demons. The fighting was so terrible that simply hearing
about it would make the hair on one's body stand on end.
423
TEXT 6
FmF F ='F l
FFUFN H H' ' ll ll
tatrnyonya sapatns te
sarabdha-manaso rae
samsdysibhir bair
nijaghnur vividhyudhai
SYNONYMS
tatrathereupon; anyonyamone another; sapatnall of them becoming
fighters; tethey; sarabdhavery angry; manasawithin their minds;
raein that battle; samsdyagetting the opportunity to fight between
themselves; asibhiwith swords; baiwith arrows; nijaghnubegan to
beat one another; vividha-yudhaiwith varieties of weapons.
TRANSLATION
Both parties in that fight were extremely angry at heart, and in enmity they
beat one another with swords, arrows and varieties of other weapons.
PURPORT
There are always two kinds of men in this universe, not only on this planet
but also in higher planetary systems. All the kings dominating planets like the
sun and moon also have enemies like Rhu. It is because of occasional attacks
upon the sun and moon by Rhu that eclipses take place. The fighting between
the demons and demigods is perpetual; it cannot be stopped unless intelligent
persons from both sides take to Ka consciousness.
424
TEXT 7
" l B l
F~ " FH 'H ll O ll
akha-trya-mdagn
bher-amari mahn
hasty-ava-ratha-pattn
nadat nisvano 'bhavat
SYNONYMS
akhaof conchshells; tryaof big bugles; mdagnmand of drums;
bherof bugles; amarimof kettledrums; mahngreat and tumultuous;
hastiof elephants; avaof horses; ratha-pattnmof fighters on chariots
or on the ground; nadatmall of them making sounds together; nisvanaa
tumultuous sound; abhavatso became.
TRANSLATION
The sounds of the conchshells, bugles, drums, bhers and amars
[kettledrums], as well as the sounds made by the elephants, horses and soldiers,
who were both on chariots and on foot, were tumultuous.
TEXT 8
~ ~F F l
> FFA F ll ll
rathino rathibhis tatra
425
pattibhi saha pattaya
hay hayair ibh cebhai
samasajjanta sayuge
SYNONYMS
rathinafighters on chariots; rathibhiwith the charioteers of the enemy;
tatrain the battlefield; pattibhiwith the infantry soldiers; sahawith;
pattayathe infantry of the enemy soldiers; haythe horses;
hayaiwith the enemy's soldiers; ibhthe soldiers fighting on the backs of
elephants; caand; ibhaiwith the enemy's soldiers on the backs of
elephants; samasajjantabegan to fight together on an equal level;
sayugeon the battlefield.
TRANSLATION
On that battlefield, the charioteers fought with the opposing charioteers, the
infantry soldiers with the opposing infantry, the soldiers on horseback with the
opposing soldiers on horseback, and the soldiers on the backs of elephants with
the enemy soldiers on elephants. In this way, the fighting took place between
equals.
TEXT 9
38 d =" d =" ' l
d =" < ll ll
urai kecid ibhai kecid
apare yuyudhu kharai
kecid gaura-mukhair kair
dvpibhir haribhir bha
426
SYNONYMS
uraion the backs of camels; kecitsome persons; ibhaion the backs of
elephants; kecitsome persons; apareothers; yuyudhuengaged in
fighting; kharaion the backs of asses; kecitsome persons;
gaura-mukhaion white-faced monkeys; kaion red-faced monkeys;
dvpibhion the backs of tigers; haribhion the backs of lions; bhaall
the soldiers engaged in this way.
TRANSLATION
Some soldiers fought on the backs of camels, some on the backs of elephants,
some on asses, some on white-faced and red-faced monkeys, some on tigers and
some on lions. In this way, they all engaged in fighting.
TEXTS 10-12
' d N d F F l l
9 H 9 H ll ! ll
H d = d dF l
NF d d F F = F d ll !! ll
F~ FH H d H l
F HH F ' ' ll !- ll
gdhrai kakair bakair anye
yena-bhsais timigilai
arabhair mahiai khagair
go-vair gavayruai
ivbhir khubhi kecit
427
kkalsai aair narai
bastair eke ka-srair
hasair anye ca skarai
anye jala-sthala-khagai
sattvair vikta-vigrahai
senayor ubhayo rjan
vivius te 'grato 'grata
SYNONYMS
gdhraion the backs of vultures; kakaion the backs of eagles;
bakaion the backs of ducks; anyeothers; yenaon the backs of hawks;
bhsaion the backs of bhsas; timigilaion the backs of big fish known
as timigilas; arabhaion the backs of arabhas; mahiaion the backs of
buffalo; khagaion the backs of rhinoceroses; goon the backs of cows;
vaion the backs of bulls; gavaya-aruaion the backs of gavayas and
aruas; ivbhion the backs of jackals; khubhion the backs of big rats;
kecitsome persons; kkalsaion the backs of big lizards; aaion the
backs of big rabbits; naraion the backs of human beings; bastaion the
backs of goats; ekesome; ka-sraion the backs of black deer;
hasaion the backs of swans; anyeothers; caalso; skaraion the
backs of boars; anyeothers; jala-sthala-khagaianimals moving on the
water, on land and in the sky; sattvaiby creatures being used as vehicles;
viktaare deformed; vigrahaiby such animals whose bodies; senayoof
the two parties of soldiers; ubhayoof both; rjanO King;
viviuentered; teall of them; agrata agratagoing forward face to face.
TRANSLATION
O King, some soldiers fought on the backs of vultures, eagles, ducks, hawks
and bhsa birds. Some fought on the backs of timigilas, which can devour huge
428
whales, some on the backs of arabhas, and some on buffalo, rhinoceroses, cows,
bulls, jungle cows and aruas. Others fought on the backs of jackals, rats,
lizards, rabbits, human beings, goats, black deer, swans and boars. In this way,
mounted on animals of the water, land and sky, including animals with
deformed bodies, both armies faced each other and went forward.
TEXTS 13-15
=< F l
'H"BN= ll ! ll
H " ' 9 = H 9 l
F H " M F F ll !H ll
" H"HH B " l
H "FH F ll !7 ll
citra-dhvaja-paai rjann
tapatrai sitmalai
mah-dhanair vajra-daair
vyajanair brha-cmarai
vtoddhtottaroair
arcirbhir varma-bhaai
sphuradbhir viadai astrai
sutar srya-ramibhi
deva-dnava-vr
dhvajinyau pu-nandana
rejatur vra-mlbhir
ydasm iva sgarau
SYNONYMS
429
citra-dhvaja-paaiwith very nicely decorated flags and canopies; rjanO
King; tapatraiwith umbrellas for protection from the sunshine;
sita-amalaimost of them very clean and white; mah-dhanaiby very
valuable; vajra-daaiwith rods made of valuable jewels and pearls;
vyajanaiwith fans; brha-cmaraiwith other fans made of peacock
feathers; vta-uddhtaflapping with the breeze; uttara-uaiwith upper
and lower garments; arcirbhiby the effulgence; varma-bhaaiwith
ornaments and shields; sphuradbhishining; viadaisharp and clean;
astraiwith weapons; sutarmexcessively; srya-ramibhiwith the
dazzling illumination of the sunshine; deva-dnava-vrmof all the heroes
of the parties of both the demons and the demigods; dhvajinyauthe two
parties of soldiers, each one bearing his own flag; pu-nandanaO
descendant of Mahrja Pu; rejatudistinctly recognized;
vra-mlbhiwith garlands used by heroes; ydasmof aquatics; ivajust
like; sgarautwo oceans.
TRANSLATION
O King, O descendant of Mahrja Pu, the soldiers of both the demigods
and demons were decorated by canopies, colorful flags, and umbrellas with
handles made of valuable jewels and pearls. They were further decorated by fans
made of peacock feathers and by other fans also. The soldiers, their upper and
lower garments waving in the breeze, naturally looked very beautiful, and in the
light of the glittering sunshine their shields, ornaments and sharp, clean
weapons appeared dazzling. Thus the ranks of soldiers seemed like two oceans
with bands of aquatics.
TEXTS 16-18
H = N F F 'F = l
H F d ll ! ll
430
FH Fd FH > l
" " " ll !O ll
F~F" H FH d'H l
N =" H " ll ! ll
vairocano bali sakhye
so 'sur cam-pati
yna vaihyasa nma
kma-ga maya-nirmitam
sarva-sgrmikopeta
sarvcaryamaya prabho
apratarkyam anirdeya
dyamnam adaranam
sthitas tad vimngrya
sarvnkdhipair vta
bla-vyajana-chatrgryai
reje candra ivodaye
SYNONYMS
vairocanathe son of Virocana; baliMahrja Bali; sakhyein the
battle; sahe, so celebrated; asurmof the demons;
cam-paticommander in chief; ynamairplane; vaihyasamcalled
Vaihyasa; nmaby the name; kma-gamable to fly anywhere he desired;
maya-nirmitammade by the demon Maya; sarvaall;
sgrmika-upetamequipped with all kinds of weapons required for fighting
with all different types of enemies; sarva-carya-mayamwonderful in every
respect; prabhoO King; apratarkyaminexplicable;
anirdeyamindescribable; dyamnamsometimes visible;
adaranamsometimes not visible; sthitabeing seated on such; tatthat;
431
vimna-agryamexcellent airplane; sarvaall; anka-adhipaiby the
commanders of soldiers; vtasurrounded;
bla-vyajana-chatra-agryaiprotected by beautifully decorated umbrellas and
the best of cmaras; rejebrilliantly situated; candrathe moon; ivalike;
udayeat the time of rising in the evening.
TRANSLATION
For that battle the most celebrated commander in chief, Mahrja Bali, son
of Virocana, was seated on a wonderful airplane named Vaihyasa. O King, this
beautifully decorated airplane had been manufactured by the demon Maya and
was equipped with weapons for all types of combat. It was inconceivable and
indescribable. Indeed, it was sometimes visible and sometimes not. Seated in
this airplane under a beautiful protective umbrella and being fanned by the best
of cmaras, Mahrja Bali, surrounded by his captains and commanders,
appeared just like the moon rising in the evening, illuminating all directions.
TEXTS 19-24
FFFH ~ 'F l
= N N H = ll ! ll
' d '~ H l
d F H " 8 H = ll - ll
H S d d " " l
d>" d 3d ll -! ll
8 '8 > > ' l
d HdH=" ll -- ll
=' F F d H =l l
FH N ll - ll
432
F"H "'H l
" Fm FN d ll -H ll
tasysan sarvato ynair
ythn patayo 'sur
namuci ambaro bo
vipracittir ayomukha
dvimrdh klanbho 'tha
prahetir hetir ilvala
akunir bhtasantpo
vajradaro virocana
hayagrva akuir
kapilo meghadundubhi
traka cakradk umbho
niumbho jambha utkala
ario 'rianemi ca
maya ca tripurdhipa
anye pauloma-kley
nivtakavacdaya
alabdha-bhg somasya
kevala klea-bhgina
sarva ete raa-mukhe
bahuo nirjitmar
siha-ndn vimucanta
akhn dadhmur mah-ravn
dv sapatnn utsiktn
balabhit kupito bham
433
SYNONYMS
tasyaof him (Mahrja Bali); sansituated; sarvataall around;
ynaiby different vehicles; ythnmof the soldiers; patayathe
commanders; asurdemons; namuciNamuci; ambaraambara;
baBa; vipracittiVipracitti; ayomukhaAyomukha;
dvimrdhDvimrdh; klanbhaKlanbha; athaalso;
prahetiPraheti; hetiHeti; ilvalaIlvala; akuniakuni;
bhtasantpaBhtasantpa; vajra-daraVajradara;
virocanaVirocana; hayagrvaHayagrva; akuirakuir;
kapilaKapila; megha-dundubhiMeghadundubhi; trakaTraka;
cakradkCakradk; umbhaumbha; niumbhaNiumbha;
jambhaJambha; utkalaUtkala; ariaAria;
arianemiArianemi; caand; maya caand Maya;
tripurdhipaTripurdhipa; anyeothers; pauloma-kleythe sons of
Puloma and the Kleyas; nivtakavaca-dayaNivtakavaca and other
demons; alabdha-bhgall unable to take a share; somasyaof the nectar;
kevalammerely; klea-bhginathe demons took a share of the labor;
sarveall of them; etethe demons; raa-mukhein the front of the battle;
bahuaby excessive strength; nirjita-amarbeing very troublesome to
the demigods; siha-ndnvibrations like those of lions;
vimucantauttering; akhnconchshells; dadhmublew;
mah-ravnmaking a tumultuous sound; dvafter seeing;
sapatnntheir rivals; utsiktnferocious; balabhit(Lord Indra) being
afraid of the strength; kupitahaving become angry; bhamextremely.
TRANSLATION
Surrounding Mahrja Bali on all sides were the commanders and captains of
the demons, sitting on their respective chariots. Among them were the
following demons: Namuci, ambara, Ba, Vipracitti, Ayomukha, Dvimrdh,
434
Klanbha, Praheti, Heti, Ilvala, akuni, Bhtasantpa, Vajradara,
Virocana, Hayagrva, akuir, Kapila, Meghadundubhi, Traka, Cakradk,
umbha, Niumbha, Jambha, Utkala, Aria, Arianemi, Tripurdhipa, Maya,
the sons of Puloma, the Kleyas and Nivtakavaca. All of these demons had
been deprived of their share of the nectar and had shared merely in the labor of
churning the ocean. Now, they fought against the demigods, and to encourage
their armies, they made a tumultuous sound like the roaring of lions and blew
loudly on conchshells. Balabhit, Lord Indra, upon seeing this situation of his
ferocious rivals, became extremely angry.
TEXT 25
H "^" FH< l
~ MH MH "" ll -7 ll
airvata dik-kariam
rha uubhe sva-r
yath sravat-prasravaam
udaydrim ahar-pati
SYNONYMS
airvatamAirvata; dik-kariamthe great elephant who could go
everywhere; rhamounted on; uubhebecame very beautiful to see;
sva-rIndra; yathjust as; sravatflowing; prasravaamwaves of wine;
udaya-adrimon Udayagiri; aha-patithe sun.
TRANSLATION
Sitting on Airvata, an elephant who can go anywhere and who holds water
and wine in reserve for showering, Lord Indra looked just like the sun rising
435
from Udayagiri, where there are reservoirs of water.
PURPORT
On the top of the mountain called Udayagiri are large lakes from which
water continuously pours in waterfalls. Similarly, Indra's carrier, Airvata,
holds water and wine in reserve and showers it in the direction of Lord Indra.
Thus Indra, King of heaven, sitting on the back of Airvata, appeared like the
brilliant sun rising above Udayagiri.
TEXT 26
FFFH " H H ' l
d F H H H" ll - ll
tasysan sarvato dev
nn-vha-dhvajyudh
lokapl saha-gaair
vyv-agni-varudaya
SYNONYMS
tasyaof Lord Indra; sansituated; sarvataall around; devall the
demigods; nn-vhawith varieties of carriers; dhvaja-yudhand with
flags and weapons; loka-plall the chiefs of various higher planetary
systems; sahawith; gaaitheir associates; vyuthe demigod controlling
air; agnithe demigod controlling fire; varuathe demigod controlling
water; dayaall of them surrounding Lord Indra.
TRANSLATION
Surrounding Lord Indra, King of heaven, were the demigods, seated on
436
various types of vehicles and decorated with flags and weapons. Present among
them were Vyu, Agni, Varua and other rulers of various planets, along with
their associates.
TEXT 27
' F F ~ l
H ' ' ' ll -O ll
te 'nyonyam abhisastya
kipanto marmabhir mitha
hvayanto vianto 'gre
yuyudhur dvandva-yodhina
SYNONYMS
teall of them (the demigods and the demons); anyonyamone another;
abhisastyahaving come forward face to face; kipantachastising one
another; marmabhi mithawith much pain to the cores of the hearts of one
another; hvayantaaddressing one another; viantahaving entered the
battlefield; agrein front; yuyudhufought; dvandva-yodhinatwo
combatants chose each other.
TRANSLATION
The demigods and demons came before each other and reproached one
another with words piercing to the heart. Then they drew near and began
fighting face to face in pairs.
TEXT 28
437
' N" d 'F l
H ' ll - ll
yuyodha balir indrea
trakea guho 'syata
varuo hetinyudhyan
mitro rjan prahetin
SYNONYMS
yuyodhafought; baliMahrja Bali; indreawith King Indra;
trakeawith Traka; guhaKrttikeya; asyataengaged in fighting;
varuathe demigod Varua; hetinwith Heti; ayudhyatfought one
another; mitrathe demigod Mitra; rjanO King; prahetinwith Praheti.
TRANSLATION
O King, Mahrja Bali fought with Indra, Krttikeya with Traka, Varua
with Heti, and Mitra with Praheti.
TEXT 29
F d Hd H l
N ' H8 FH H = ll - ll
yamas tu klanbhena
vivakarm mayena vai
ambaro yuyudhe tvar
savitr tu virocana
SYNONYMS
438
yamaYamarja; tuindeed; klanbhenawith Klanbha;
vivakarmVivakarm; mayenawith Maya; vaiindeed;
ambaraambara; yuyudhefought; tvarwith Tva; savitrwith
the sun-god; tuindeed; virocanathe demon Virocana.
TRANSLATION
Yamarja fought with Klanbha, Vivakarm with Maya Dnava, Tva
with ambara, and the sun-god with Virocana.
TEXTS 30-31
= H 9H l
F NF " H N B = ll ll
= ~ F ' ' l
" H " d FH ll ! ll
aparjitena namucir
avinau vaparva
sryo bali-sutair devo
ba-jyehai atena ca
rhu ca tath soma
pulomn yuyudhe 'nila
niumbha-umbhayor dev
bhadrakl tarasvin
SYNONYMS
aparjitenawith the demigod Aparjita; namucithe demon Namuci;
avinauthe Avin brothers; vaparvawith the demon Vaparv;
439
sryathe sun-god; bali-sutaiwith the sons of Bali; devathe god;
ba-jyehaithe chief of whom is Ba; atenanumbering one hundred;
caand; rhuby Rhu; caalso; tathas well as; somathe
moon-god; pulomnPuloma; yuyudhefought; anilathe demigod Anila,
who controls air; niumbhathe demon Niumbha; umbhayowith
umbha; devthe goddess Durg; bhadraklBhadra Kl;
tarasvinextremely powerful.
TRANSLATION
The demigod Aparjita fought with Namuci, and the two Avin-kumra
brothers fought with Vaparv. The sun-god fought with the one hundred sons
of Mahrja Bali, headed by Ba, and the moon-god fought with Rhu. The
demigod controlling air fought with Puloma, and umbha and Niumbha fought
the supremely powerful material energy, Durgdev, who is called Bhadra Kl.
TEXTS 32-34
H 9dF 9 HHF l
H F HN " ll - ll
d" H " 9 3d F l
N F> F d > ll ll
HdH= d H FH ' l
H " HF " 'H F ll H ll
vkapis tu jambhena
mahiea vibhvasu
ilvala saha vtpir
brahma-putrair arindama
440
kmadevena durmara
utkalo mtbhi saha
bhaspati coanas
narakea anaicara
maruto nivtakavacai
kleyair vasavo 'mar
vivedevs tu paulomai
rudr krodhavaai saha
SYNONYMS
vkapiLord iva; tuindeed; jambhenawith Jambha; mahieawith
Mahisura; vibhvasuthe fire-god; ilvalathe demon Ilvala; saha
vtpiwith his brother, Vtpi; brahma-putraiwith the sons of Brahm,
such as Vasiha; arim-damaO Mahrja Parkit, suppressor of enemies;
kmadevenawith Kmadeva; durmaraDurmara; utkalathe demon
Utkala; mtbhi sahawith the demigoddesses known as the Mtks;
bhaspatithe demigod Bhaspati; caand; uanaswith ukrcrya;
narakeawith the demon known as Naraka; anaicarathe demigod ani,
or Saturn; marutathe demigods of air; nivtakavacaiwith the demon
Nivtakavaca; kleyaiwith the Klakeyas; vasava amarthe Vasus
fought; vivedevthe Vivedeva demigods; tuindeed; paulomaiwith
the Paulomas; rudrthe eleven Rudras; krodhavaai sahawith the
Krodhavaa demons.
TRANSLATION
O Mahrja Parkit, suppressor of enemies [Arindama], Lord iva fought
with Jambha, and Vibhvasu fought with Mahisura. Ilvala, along with his
brother Vtpi, fought the sons of Lord Brahm. Durmara fought with Cupid,
the demon Utkala with the Mtk demigoddesses, Bhaspati with ukrcrya,
441
and anaicara [Saturn] with Naraksura. The Maruts fought Nivtakavaca,
the Vasus fought the Klakeya demons, the Vivedeva demigods fought the
Pauloma demons, and the Rudras fought the Krodhavaa demons, who were
victims of anger.
TEXT 35
HHF F"
F = ' l
FU F
9HFF ll 7 ll
ta evam jv asur surendr
dvandvena sahatya ca yudhyamn
anyonyam sdya nijaghnur ojas
jigavas tka-arsi-tomarai
SYNONYMS
teall of them; evamin this way; jauon the battlefield; asurthe
demons; sura-indrand the demigods; dvandvenatwo by two;
sahatyamixing together; caand; yudhyamnengaged in fighting;
anyonyamwith one another; sdyaapproaching; nijaghnuslashed with
weapons and killed; ojaswith great strength; jigavaeveryone desiring
victory; tkasharp; arawith arrows; asiwith swords; tomaraiwith
lances.
TRANSLATION
All of these demigods and demons assembled on the battlefield with a
fighting spirit and attacked one another with great strength. All of them
442
desiring victory, they fought in pairs, hitting one another severely with
sharpened arrows, swords and lances.
TEXT 36
B>"8 `
H d F' l
M F 9
F" > F =" ll ll
bhuuibhi cakra-gadari-paiai
akty-ulmukai prsa-paravadhair api
nistria-bhallai parighai samudgarai
sabhindiplai ca irsi cicchidu
SYNONYMS
bhuuibhiwith weapons called bhuui; cakrawith discs; gadwith
clubs; iwith the weapons called i; paiaiwith the weapons called
paia; aktiwith the akti weapons; ulmukaiwith the weapons called
ulmukas; prsawith the prsa weapons; paravadhaiwith the weapons
called paravadha; apialso; nistriawith nistrias; bhallaiwith
lances; parighaiwith the weapons named parighas; sa-mudgaraiwith the
weapons known as mudgara; sa-bhindiplaiwith the bhindipla weapons;
caalso; irsiheads; cicchiducut off.
TRANSLATION
They severed one another's heads, using weapons like bhuuis, cakras,
clubs, is, paias, aktis, ulmukas, prsas, paravadhas, nistrias, lances,
parighas, mudgaras and bhindiplas.
443
TEXT 37
F l F~ "
F H HH' HB l
d N 'S
HF 9 ll O ll
gajs turag sarath padtaya
sroha-vh vividh vikhait
niktta-bhru-irodharghraya
chinna-dhvajevsa-tanutra-bha
SYNONYMS
gajelephants; turaghorses; sa-rathwith chariots;
padtayainfantry soldiers; sroha-vhcarriers with the riders;
vividhvarieties; vikhaitcut to pieces; niktta-bhucut off arms;
ruthighs; irodharanecks; aghrayalegs; chinnacut up;
dhvajaflags; ivsabows; tanutraarmor; bhaornaments.
TRANSLATION
The elephants, horses, chariots, charioteers, infantry soldiers and various
kinds of carriers, along with their riders, were slashed to pieces. The arms,
thighs, necks and legs of the soldiers were severed, and their flags, bows, armor
and ornaments were torn apart.
TEXT 38
9 "~ l=
444
" '" N 3~F" l
" U = "
H F M ll ll
te padghta-rathga-critd
yodhand ulbaa utthitas tad
reur dia kha dyumai ca chdayan
nyavartatsk-srutibhi pariplutt
SYNONYMS
temof all the people engaged on the battlefield; padghtabecause of
beating on the ground by the legs of the demons and demigods;
ratha-agaand by the wheels of the chariots; crittwhich was made into
pieces of dust; yodhantfrom the battlefield; ulbaavery forceful;
utthitarising; tadat that time; reuthe dust particles; diaall
directions; khamouter space; dyumaimup to the sun; caalso;
chdayancovering all of space up to that; nyavartatadropped floating in
the air; askof blood; srutibhiby particles; paripluttbecause of being
widely sprinkled.
TRANSLATION
Because of the impact on the ground of the legs of the demons and demigods
and the wheels of the chariots, particles of dust flew violently into the sky and
made a dust cloud that covered all directions of outer space, as far as the sun.
But when the particles of dust were followed by drops of blood being sprinkled
all over space, the dust cloud could no longer float in the sky.
TEXT 39
445
" ' d<d B
F " "8"" l
F F '
F F d N ll ll
irobhir uddhta-kira-kualai
sarambha-dgbhi paridaa-dacchadai
mah-bhujai sbharaai sahyudhai
s prstt bh karabhorubhir babhau
SYNONYMS
irobhiby the heads; uddhtaseparated, scattered from; kirahaving
their helmets; kualaiand earrings; sarambha-dgbhieyes staring in
anger (although the heads were severed from their bodies); paridaahaving
been bitten by the teeth; dacchadaithe lips; mah-bhujaiwith big arms;
sa-bharaaidecorated with ornaments; saha-yudhaiand with weapons
in their hands, although the hands were severed; sthat battlefield;
prsttscattered; bhthe warfield; karabha-rubhiand with thighs
and legs resembling the trunks of elephants; babhauit so became.
TRANSLATION
In the course of the battle, the warfield became strewn with the severed
heads of heroes, their eyes still staring and their teeth still pressed against their
lips in anger. Helmets and earrings were scattered from these severed heads.
Similarly, many arms, decorated with ornaments and clutching various
weapons, were strewn here and there, as were many legs and thighs, which
resembled the trunks of elephants.
TEXT 40
446
dN'F = FH ' l
3U '" " B 'H < ' ll H ll
kabandhs tatra cotpetu
patita-sva-iro-'kibhi
udyatyudha-dordaair
dhvanto bhan mdhe
SYNONYMS
kabandhtrunks (bodies without heads); tatrathere (on the battlefield);
caalso; utpetugenerated; patitafallen; sva-ira-akibhiby the eyes
in one's head; udyataraised; yudhaequipped with weapons;
dordaaithe arms of whom; dhvantarushing toward; bhanthe
soldiers; mdheon the battlefield.
TRANSLATION
Many headless trunks were generated on that battlefield. With weapons in
their arms, those ghostly trunks, which could see with the eyes in the fallen
heads, attacked the enemy soldiers.
PURPORT
It appears that the heroes who died on the battlefield immediately became
ghosts, and although their heads had been severed from their bodies, new
trunks were generated, and these new trunks, seeing with the eyes in the
severed heads, began to attack the enemy. In other words, many ghosts were
generated to join the fight, and thus new trunks appeared on the battlefield.
TEXT 41
447
N " "M H l
= > H d ll H! ll
balir mahendra daabhis
tribhir airvata arai
caturbhi caturo vhn
ekenroham rcchayat
SYNONYMS
baliMahrja Bali; mah-indramthe King of heaven; daabhiwith ten;
tribhiwith three; airvatamAirvata, carrying Indra; araiby arrows;
caturbhiby four arrows; caturathe four; vhnmounted soldiers;
ekenaby one; rohamthe driver of the elephants; rcchayatattacked.
TRANSLATION
Mahrja Bali then attacked Indra with ten arrows and attacked Airvata,
Indra's carrier elephant, with three arrows. With four arrows he attacked the
four horsemen guarding Airvata's legs, and with one arrow he attacked the
driver of the elephant.
PURPORT
The word vhn refers to the soldiers on horseback who protected the legs
of the carrier elephants. According to the system of military arrangement, the
legs of the elephant bearing the commander were also protected.
TEXT 42
F FH H l
448
= " F RFH ll H- ll
sa tn patata akras
tvadbhi ghra-vikrama
ciccheda niitair bhallair
asamprptn hasann iva
SYNONYMS
sahe (Indra); tnarrows; patatawhile moving toward him and falling
down; akraIndra; tvadbhiimmediately; ghra-vikramawas
practiced to oppress very soon; cicchedacut to pieces; niitaivery sharp;
bhallaiwith another type of arrow; asamprptnthe enemy's arrows not
being received; hasan ivaas if smiling.
TRANSLATION
Before Bali Mahrja's arrows could reach him, Indra, King of heaven, who
is expert in dealing with arrows, smiled and counteracted the arrows with
arrows of another type, known as bhalla, which were extremely sharp.
TEXT 43
F d H " 9 "" l
H d FF~ ll H ll
tasya karmottama vkya
durmara aktim dade
t jvalant maholkbh
hasta-sthm acchinad dhari
449
SYNONYMS
tasyaof King Indra; karma-uttamamthe very expert service in military art;
vkyaafter observing; durmarabeing in a very angry mood; aktimthe
akti weapon; dadetook up; tmthat weapon; jvalantmblazing fire;
mah-ulk-bhmappearing like a great firebrand; hasta-sthmwhile still
in the hand of Bali; acchinatcut to pieces; hariIndra.
TRANSLATION
When Bali Mahrja saw the expert military activities of Indra, he could not
restrain his anger. Thus he took up another weapon, known as akti, which
blazed like a great firebrand. But Indra cut that weapon to pieces while it was
still in Bali's hand.
TEXT 44
F F 8 l
" M F"UFH "" H ll HH ll
tata la tata prsa
tatas tomaram aya
yad yac chastra samdadyt
sarva tad acchinad vibhu
SYNONYMS
tatathereafter; lamlance; tatathereafter; prsamthe prsa
weapon; tatathereafter; tomaramthe tomara weapon; ayathe i
weapons; yat yatwhatever and whichever; astramweapon;
samdadytBali Mahrja tried to use; sarvamall of them; tatthose same
450
weapons; acchinatcut to pieces; vibhuthe great Indra.
TRANSLATION
Thereafter, one by one, Bali Mahrja used a lance, prsa, tomara, is and
other weapons, but whatever weapons he took up, Indra immediately cut them
to pieces.
TEXT 45
FF ~F ' 'F l
" F d ll H7 ll
sasarjthsur mym
antardhna-gato 'sura
tata prdurabhc chaila
surnkopari prabho
SYNONYMS
sasarjareleased; athanow; surmdemoniac; mymillusion;
antardhnaout of vision; gatahaving gone; asuraBali Mahrja;
tatathereafter; prdurabhtthere appeared; ailaa big mountain;
sura-anka-upariabove the heads of the soldiers of the demigods; prabhoO
my lord.
TRANSLATION
My dear King, Bali Mahrja then disappeared and resorted to demoniac
illusions. A giant mountain, generated from illusion, then appeared above the
heads of the demigod soldiers.
451
TEXT 46
FH " "H l
F<> 9 ll H ll
tato nipetus taravo
dahyamn davgnin
il saaka-ikhar
crayantyo dviad-balam
SYNONYMS
tatafrom that great mountain; nipetubegan to fall; taravalarge trees;
dahyamnblazing in fire; dava-agninby the forest fire; iland
stones; sa-aka-ikharhaving edges with points as sharp as stone picks;
crayantyasmashing; dviat-balamthe strength of the enemies.
TRANSLATION
From that mountain fell trees blazing in a forest fire. Chips of stone, with
sharp edges like picks, also fell and smashed the heads of the demigod soldiers.
TEXT 47
F " " d FH >d l
F H> " ll HO ll
mahorag samutpetur
dandak savcik
siha-vyghra-varh ca
452
mardayanto mah-gaj
SYNONYMS
mah-uragbig serpents; samutpetufell upon them; dandakother
poisonous animals and insects; sa-vcikwith scorpions; sihalions;
vyghratigers; varh caand forest boars; mardayantasmashing;
mah-gajgreat elephants.
TRANSLATION
Scorpions, large snakes and many other poisonous animals, as well as lions,
tigers, boars and great elephants, all began falling upon the demigod soldiers,
crushing everything.
TEXT 48
'> F HHFF l
' ' H"F~ ll H ll
ytudhnya ca ataa
la-hast vivsasa
chindhi bhindhti vdinyas
tath rako-ga prabho
SYNONYMS
ytudhnyacarnivorous female demons; caand; ataahundreds upon
hundreds; la-hastevery one of them with a trident in hand;
vivsasacompletely naked; chindhicut to pieces; bhindhipierce;
itithus; vdinyatalking; tathin that way; raka-gaa band of
453
Rkasas (a type of demon); prabhoO my King.
TRANSLATION
O my King, many hundreds of male and female carnivorous demons,
completely naked and carrying tridents in their hands, then appeared, crying
the slogans "Cut them to pieces! Pierce them!"
TEXT 49
9FH l
l=H FmH ll H ll
tato mah-ghan vyomni
gambhra-parua-svan
agrn mumucur vtair
hat stanayitnava
SYNONYMS
tatathereafter; mah-ghanbig clouds; vyomniin the sky;
gambhra-parua-svanmaking very deep rumbling sounds;
agrnembers; mumucureleased; vtaiby the strong winds;
hatharassed; stanayitnavawith the sound of thunder.
TRANSLATION
Fierce clouds, harassed by strong winds, then appeared in the sky. Rumbling
very gravely with the sound of thunder, they began to shower live coals.
TEXT 50
454
F 8 " F H FF~ l
F H d H HN ''d ll 7 ll
so daityena sumahn
vahni vasana-srathi
svartaka ivtyugro
vibudha-dhvajinm adhk
SYNONYMS
sacreated; daityenaby the demon (Bali Mahrja); su-mahnvery
great, devastating; vahnia fire; vasana-srathibeing carried by the
blasting wind; svartakathe fire named Svartaka, which appears
during the time of dissolution; ivajust like; ativery much; ugraterrible;
vibudhaof the demigods; dhvajinmthe soldiers; adhkburned to ashes.
TRANSLATION
A great devastating fire created by Bali Mahrja began burning all the
soldiers of the demigods. This fire, accompanied by blasting winds, seemed as
terrible as the Svartaka fire, which appears at the time of dissolution.
TEXT 51
F " 3 FH " l
=BH " ' lH 9 ll 7! ll
tata samudra udvela
sarvata pratyadyata
pracaa-vtair uddhta-
455
taragvarta-bhaa
SYNONYMS
tatathereafter; samudrathe sea; udvelabeing agitated;
sarvataeverywhere; pratyadyataappeared before everyone's vision;
pracaafierce; vtaiby the winds; uddhtaagitated; taragaof the
waves; vartawhirling water; bhaaferocious.
TRANSLATION
Thereafter, whirlpools and sea waves, agitated by fierce blasts of wind,
appeared everywhere, before everyone's vision, in a furious flood.
TEXT 52
H " l
F F F H9 " F F d ll 7- ll
eva daityair mah-myair
alakya-gatibh rae
sjyamnsu mysu
viedu sura-sainik
SYNONYMS
evamthus; daityaiby the demons; mah-myaiwho were expert in
creating illusions; alakya-gatibhibut invisible; raein the fight;
sjyamnsu mysubecause of the creation of such an illusory atmosphere;
viedubecame morose; sura-sainikthe soldiers of the demigods.
456
TRANSLATION
While this magical atmosphere in the fight was being created by the invisible
demons, who were expert in such illusions, the soldiers of the demigods became
morose.
TEXT 53
H' H" " " l
' " HHH ll 7 ll
na tat-pratividhi yatra
vidur indrdayo npa
dhyta prdurabht tatra
bhagavn viva-bhvana
SYNONYMS
nanot; tat-pratividhimthe counteraction of such an illusory atmosphere;
yatrawherein; viducould understand; indra-dayathe demigods,
headed by Indra; npaO King; dhytabeing meditated upon;
prdurabhtappeared there; tatrain that place; bhagavnthe Supreme
Personality of Godhead; viva-bhvanathe creator of the universe.
TRANSLATION
O King, when the demigods could find no way to counteract the activities of
the demons, they wholeheartedly meditated upon the Supreme Personality of
Godhead, the creator of the universe, who then immediately appeared.
457
TEXT 54
F Fd S H
lHF Hd& = l
" 8 'N F
d F d<d B ll 7H ll
tata suparsa-ktghri-pallava
piaga-vs nava-kaja-locana
adyatyudha-bhur ullasac-
chr-kaustubhnarghya-kira-kuala
SYNONYMS
tatathereafter; supara-asa-kta-aghri-pallavathe Supreme
Personality of Godhead, whose lotus feet spread over the two shoulders of
Garua; piaga-vswhose dress is yellow; nava-kaja-locanaand
whose eyes are just like the petals of a newly blossomed lotus;
adyatabecame visible (in the presence of the demigods);
aa-yudhaequipped with eight kinds of weapons; bhuarms;
ullasatbrilliantly exhibiting; rthe goddess of fortune; kaustubhathe
Kaustubha gem; anarghyaof incalculable value; kirahelmet;
kualahaving earrings.
TRANSLATION
The Supreme Personality of Godhead, whose eyes resemble the petals of a
newly blossomed lotus, sat on the back of Garua, spreading His lotus feet over
Garua's shoulders. Dressed in yellow, decorated by the Kaustubha gem and the
goddess of fortune, and wearing an invaluable helmet and earrings, the Supreme
Lord, holding various weapons in His eight hands, became visible to the
458
demigods.
TEXT 55
F H8 'F d <d
H F l
FH ~ N '
F FH H ll 77 ll
tasmin pravie 'sura-ka-karmaj
my vineur mahin mahyasa
svapno yath hi pratibodha gate
hari-smti sarva-vipad-vimokaam
SYNONYMS
tasmin pravieupon the entrance of the Supreme Personality of Godhead;
asuraof the demons; ka-karma-jbecause of the illusory, magical
activities; mythe false manifestations; vineuwere immediately curbed;
mahinby the superior power; mahyasaof the Supreme Personality of
Godhead, who is greater than the greatest; svapnadreams; yathas;
hiindeed; pratibodhewhen awakening; gatehas arrived;
hari-smtiremembrance of the Supreme Personality of Godhead;
sarva-vipatof all kinds of dangerous situations; vimokaamimmediately
vanquishes.
TRANSLATION
As the dangers of a dream cease when the dreamer awakens, the illusions
created by the jugglery of the demons were vanquished by the transcendental
prowess of the Supreme Personality of Godhead as soon as He entered the
459
battlefield. Indeed, simply by remembrance of the Supreme Personality of
Godhead, one becomes free from all dangers.
TEXT 56
" ' BHH
H' "~ d l
B ' " H
FH ' ll 7 ll
dv mdhe garua-vham ibhri-vha
vidhya lam ahinod atha klanemi
tal llay garua-mrdhni patad ghtv
tenhanan npa savham ari tryadha
SYNONYMS
dvseeing; mdheon the battlefield; garua-vhamthe Supreme
Personality of Godhead, carried by Garua; ibhri-vhathe demon, who was
carried by a big lion; vidhyawhirling around; lamtrident;
ahinotdischarged at him; athathus; klanemithe demon Klanemi;
tatsuch an attack by the demon against the Supreme Lord; llayvery
easily; garua-mrdhnion the head of His carrier, Garua; patatwhile
falling down; ghtvafter taking it immediately, without difficulty;
tenaand by the same weapon; ahanatkilled; npaO King;
sa-vhamwith his carrier; arimthe enemy; tri-adhathe Supreme
Personality of Godhead, the proprietor of the three worlds.
TRANSLATION
O King, when the demon Klanemi, who was carried by a lion, saw that the
460
Supreme Personality of Godhead, carried by Garua, was on the battlefield, the
demon immediately took his trident, whirled it and discharged it at Garua's
head. The Supreme Personality of Godhead, Hari, the master of the three
worlds, immediately caught the trident, and with the very same weapon he
killed the enemy Klanemi, along with his carrier, the lion.
PURPORT
In this regard, rla Madhvcrya says:
klanemy-daya sarve
kari nihat api
ukreojjvit santa
punas tenaiva ptit
"Klanemi and all the other demons were killed by the Supreme Personality of
Godhead, Hari, and when ukrcrya, their spiritual master, brought them
back to life, they were again killed by the Supreme Personality of Godhead."
TEXT 57
F N '
d FH~ H F l
""B "
H '" " 'U ll 7O ll
ml sumly atibalau yudhi petatur yac-
cakrea ktta-irasv atha mlyavs tam
hatya tigma-gadayhanad aajendra
tvac chiro 'cchinad arer nadato 'ridya
461
SYNONYMS
ml sumltwo demons named Ml and Suml; ati-balauvery powerful;
yudhion the battlefield; petatufell down; yat-cakreaby whose disc;
ktta-irasautheir heads having been cut off; athathereupon;
mlyavnMlyavn; tamthe Supreme Personality of Godhead;
hatyaattacking; tigma-gadaywith a very sharp club; ahanatattempted
to attack, kill; aa-ja-indramGarua, the king of all the birds, who are born
from eggs; tvatat that time; irathe head; acchinatcut off; areof
the enemy; nadataroaring like a lion; ariby the disc; dyathe
original Personality of Godhead.
TRANSLATION
Thereafter, two very powerful demons named Ml and Suml were killed
by the Supreme Lord, who severed their heads with His disc. Then Mlyavn,
another demon, attacked the Lord. With his sharp club, the demon, who was
roaring like a lion, attacked Garua, the lord of the birds, who are born from
eggs. But the Supreme Personality of Godhead, the original person, used His
disc to cut off the head of that enemy also.
Thus end the Bhaktivedanta purports of the Eighth Canto, Tenth Chapter, of the
rmad-Bhgavatam, entitled "The Battle Between the Demigods and the
Demons."
11. King Indra Annihilates the Demons
462
As described in this chapter, the great saint Nrada Muni, being very
compassionate to the demons who had been killed by the demigods, forbade
the demigods to continue killing. Then ukrcrya, by his mystic power,
renewed the lives of all the demons.
Having been graced by the Supreme Personality of Godhead, the demigods
began fighting the demons again, with renewed energy. King Indra released his
thunderbolt against Bali, and when Bali fell, his friend Jambhsura attacked
Indra, who then cut off Jambhsura's head with his thunderbolt. When Nrada
Muni learned that Jambhsura had been killed, he informed Jambhsura's
relatives Namuci, Bala and Pka, who then went to the battlefield and
attacked the demigods. Indra, King of heaven, severed the heads of Bala and
Pka and released the weapon known as kulia, the thunderbolt, against
Namuci's shoulder. The thunderbolt, however, returned unsuccessful, and thus
Indra became morose. At that time, an unseen voice came from the sky. The
voice declared, "A dry or wet weapon cannot kill Namuci." Hearing this voice,
Indra began to think of how Namuci could be killed. He then thought of foam,
which is neither moist nor dry. Using a weapon of foam, he was able to kill
Namuci. Thus Indra and the other demigods killed many demons. Then, at the
request of Lord Brahm, Nrada went to the demigods and forbade them to kill
the demons any longer. All the demigods then returned to their abodes.
Following the instructions of Nrada, whatever demons remained alive on the
battlefield took Bali Mahrja to Asta Mountain. There, by the touch of
ukrcrya's hand, Bali Mahrja regained his senses and consciousness, and
those demons whose heads and bodies had not been completely lost were
brought back to life by the mystic power of ukrcrya.
TEXT 1
d 3H=
463
~ F ='= F
F F d l
F"
F F F ll ! ll
r-uka uvca
atho sur pratyupalabdha-cetasa
parasya pusa paraynukampay
jaghnur bha akra-samradayas
ts tn rae yair abhisahat pur
SYNONYMS
r-uka uvcar ukadeva Gosvm said; athothereafter; surall the
demigods; pratyupalabdha-cetasabeing enlivened again by revival of their
consciousness; parasyaof the Supreme; pusaof the Personality of
Godhead; paraysupreme; anukampayby the mercy; jaghnubegan to
beat; bhamagain and again; akraIndra; samraaVyu; dayaand
others; tn tnto those demons; raein the fight; yaiby whom;
abhisahatthey were beaten; purbefore.
TRANSLATION
ukadeva Gosvm said: Thereafter, by the supreme grace of the Supreme
Personality of Godhead, r Hari, all the demigods, headed by Indra and Vyu,
were brought back to life. Being enlivened, the demigods began severely beating
the very same demons who had defeated them before.
TEXT 2
H = F =' HdF l
464
3"" " H = ll - ll
vairocanya sarabdho
bhagavn pka-sana
udayacchad yad vajra
praj h heti cukruu
SYNONYMS
vairocanyaunto Bali Mahrja (just to kill him); sarabdhabeing very
angry; bhagavnthe most powerful; pka-sanaIndra; udayacchattook
in his hand; yadat which time; vajramthe thunderbolt; prajall the
demons; h halas, alas; itithus; cukruubegan to resound.
TRANSLATION
When the most powerful Indra became angry and took his thunderbolt in
hand to kill Mahrja Bali, the demons began lamenting, "Alas, alas!"
TEXT 3
H F " Fd F~ l
FH F F H= ' ll ll
vajra-pis tam heda
tirasktya pura-sthitam
manasvina susampanna
vicaranta mah-mdhe
SYNONYMS
vajra-piIndra, who always carries in his hand the thunderbolt;
465
tamunto Bali Mahrja; haaddressed; idamin this way;
tirasktyachastising him; pura-sthitamstanding before him;
manasvinamvery sober and tolerant; su-sampannamwell equipped with
paraphernalia for fighting; vicarantammoving; mah-mdheon the great
battlefield.
TRANSLATION
Sober and tolerant and well equipped with paraphernalia for fighting, Bali
Mahrja moved before Indra on the great battlefield. King Indra, who always
carries the thunderbolt in his hand, rebuked Bali Mahrja as follows.
TEXT 4
<H " 9F l
H N N < ll H ll
naavan mha mybhir
myen no jigasi
jitv bln nibaddhkn
nao harati tad-dhanam
SYNONYMS
naa-vatlike a cheater or rogue; mhayou rascal; mybhiby
exhibiting illusions; my-nunto the demigods, who can control all such
illusory manifestations; naunto us; jigasiyou are trying to become
victorious; jitvconquering; blnsmall children; nibaddha-aknby
binding the eyes; naaa cheater; haratitakes away; tat-dhanamthe
property in the possession of a child.
466
TRANSLATION
Indra said: O rascal, as a cheater sometimes binds the eyes of a child and
takes away his possessions, you are trying to defeat us by displaying some
mystic power, although you know that we are the masters of all such mystic
powers.
TEXT 5
FF F "H l
"F H' H F ""' ll 7 ll
rurukanti mybhir
utsispsanti ye divam
tn dasyn vidhunomy ajn
prvasmc ca padd adha
SYNONYMS
rurukantipersons who desire to come to the upper planetary systems;
mybhiby so-called mystic power or material advancement of science;
utsispsantior want to be liberated by such false attempts; yesuch persons
who; divamthe higher planetary system known as Svargaloka; tnsuch
rogues and ruffians; dasynsuch thieves; vidhunomiI force to go down;
ajnrascals; prvasmtprevious; caalso; padtfrom the position;
adhadownward.
TRANSLATION
Those fools and rascals who want to ascend to the upper planetary system by
mystic power or mechanical means, or who endeavor to cross even the upper
467
planets and achieve the spiritual world or liberation, I cause to be sent to the
lowest region of the universe.
PURPORT
There are undoubtedly different planetary systems for different persons. As
stated in Bhagavad-gt (14.18), rdhva gacchanti sattva-sth: persons in the
mode of goodness can go to the upper planets. Those in the modes of darkness
and passion, however, are not allowed to enter the higher planets. The word
divam refers to the higher planetary system known as Svargaloka. Indra, King
of the higher planetary system, has the power to push down any conditioned
soul attempting to go from the lower to the higher planets without proper
qualifications. The modern attempt to go to the moon is also an attempt by
inferior men to go to Svargaloka by artificial, mechanical means. This attempt
cannot be successful. From this statement of Indra it appears that anyone
attempting to go to the higher planetary systems by mechanical means, which
are here called my, is condemned to go the hellish planets in the lower
portion of the universe. To go to the higher planetary system, one needs
sufficient good qualities. A sinful person situated in the mode of ignorance and
addicted to drinking, meat-eating and illicit sex will never enter the higher
planets by mechanical means.
TEXT 6
F ' " F 'U H H l
"<FH F ll ll
so 'ha durmyinas te 'dya
vajrea ata-parva
iro hariye mandtman
ghaasva jtibhi saha
468
SYNONYMS
saI am the same powerful person; ahamI; durmyinaof you, who can
perform so much jugglery with illusions; teof you; adyatoday; vajreaby
the thunderbolt; ata-parvawhich has hundreds of sharp edges; irathe
head; hariyeI shall separate; manda-tmanO you with a poor fund of
knowledge; ghaasvajust try to exist on this battlefield; jtibhi sahawith
your relatives and assistants.
TRANSLATION
Today, with my thunderbolt, which has hundreds of sharp edges, I, the same
powerful person, shall sever your head from your body. Although you can
produce so much jugglery through illusion, you are endowed with a poor fund of
knowledge. Now, try to exist on this battlefield with your relatives and friends.
TEXT 7
NH=
F H d= "d l
d ' FH 9 F ll O ll
r-balir uvca
sagrme vartamnn
kla-codita-karmam
krtir jayo 'jayo mtyu
sarve syur anukramt
SYNONYMS
r-bali uvcaBali Mahrja said; sagrmein the battlefield;
469
vartamnnmof all persons present here; kla-coditainfluenced by the
course of time; karmamfor persons engaged in fighting or any other
activities; krtireputation; jayavictory; ajayadefeat; mtyudeath;
sarvemof all of them; syumust be done; anukramtone after another.
TRANSLATION
Bali Mahrja replied: All those present on this battlefield are certainly
under the influence of eternal time, and according to their prescribed activities,
they are destined to receive fame, victory, defeat and death, one after another.
PURPORT
If one is victorious on the battlefield, he becomes famous; and if one is not
victorious but is defeated, he may die. Both victory and defeat are possible,
whether on such a battlefield as this or on the battlefield of the struggle for
existence. Everything takes place according to the laws of nature (prakte
kriyamni guai karmi sarvaa [Bg. 3.27]). Since everyone, without
exception, is subject to the modes of material nature, whether one is victorious
or defeated he is not independent, but is under the control of material nature.
Bali Mahrja, therefore, was very sensible. He knew that the fighting was
arranged by eternal time and that under time's influence one must accept the
results of one's own activities. Therefore even though Indra threatened that he
would now kill Bali Mahrja by releasing the thunderbolt, Bali Mahrja was
not at all afraid. This is the spirit of a katriya: yuddhe cpy apalyanam (Bg.
18.43). A katriya must be tolerant in all circumstances, especially on the
battlefield. Thus Bali Mahrja asserted that he was not at all afraid of death,
although he was threatened by such a great personality as the King of heaven.
TEXT 8
470
"" d F l
= B ll ll
tad ida kla-raana
jagat payanti sraya
na hyanti na ocanti
tatra yyam apait
SYNONYMS
tattherefore; idamthis whole material world; kla-raanamis moving
because of time eternal; jagatmoving forward (this whole universe);
payantiobserve; srayathose who are intelligent by admission of the
truth; nanot; hyantibecome jubilant; nanor; ocantilament;
tatrain such; yyamall of you demigods; apaitnot very learned
(having forgotten that you are working under eternal time).
TRANSLATION
Seeing the movements of time, those who are cognizant of the real truth
neither rejoice nor lament for different circumstances. Therefore, because you
are jubilant due to your victory, you should be considered not very learned.
PURPORT
Bali Mahrja knew that Indra, King of heaven, was extremely powerful,
certainly more powerful than he himself. Nonetheless, Bali Mahrja
challenged Indra by saying that Indra was not a very learned person. In
Bhagavad-gt (2.11) Ka rebuked Arjuna by saying:
aocyn anvaocas tva
praj-vd ca bhase
471
gatsn agats ca
nnuocanti pait
"While speaking learned words, you are mourning for what is not worthy of
grief. Those who are wise lament neither for the living nor the dead." Thus as
Ka challenged Arjuna by saying that he was not a paita, or a learned
person, Bali Mahrja also challenged King Indra and his associates. In this
material world, everything happens under the influence of time.
Consequently, for a learned person who sees how things are taking place, there
is no question of being sorry or happy because of the waves of material nature.
After all, since we are being carried away by these waves, what is the meaning
of being jubilant or morose? One who is fully conversant with the laws of
nature is never jubilant or morose because of nature's activities. In
Bhagavad-gt (2.14), Ka advises that one be tolerant: ts titikasva
bhrata. Following this advice of Ka's, one should not be morose or unhappy
because of circumstantial changes. This is the symptom of a devotee. A
devotee carries out his duty in Ka consciousness and is never unhappy in
awkward circumstances. He has full faith that in such circumstances, Ka
protects His devotee. Therefore a devotee never deviates from his prescribed
duty of devotional service. The material qualities of jubilation and moroseness
are present even in the demigods, who are very highly situated in the upper
planetary system. Therefore, when one is undisturbed by the so-called
favorable and unfavorable circumstances of this material world, he should be
understood to be brahma-bhta [SB 4.30.20], or self-realized. As stated in
Bhagavad-gt (18.54), brahma-bhta prasanntm na ocati na kkati: "One
who is transcendentally situated at once realizes the Supreme Brahman and
becomes fully joyful." When one is undisturbed by material circumstances, he
should be understood to be on the transcendental stage, above the reactions of
the three modes of material nature.
TEXT 9
472
H F' l
H F' B ll ll
na vaya manyamnnm
tmna tatra sdhanam
giro va sdhu-ocyn
ghmo marma-tan
SYNONYMS
nanot; vayamwe; manyamnnmwho are considering; tmnamthe
self; tatrain victory or defeat; sdhanamthe cause; girathe words;
vaof you; sdhu-ocynmwho are to be pitied by the saintly persons;
ghmaaccept; marma-tanwhich afflict the heart.
TRANSLATION
You demigods think that your own selves are the cause of your attaining
fame and victory. Because of your ignorance, saintly persons feel sorry for you.
Therefore, although your words afflict the heart, we do not accept them.
TEXT 10
d 3H=
H H = H" l
d " ll ! ll
r-uka uvca
ity kipya vibhu vro
nrcair vra-mardana
kara-prairahanad
473
kepair ha ta puna
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; kipyachastising;
vibhumunto King Indra; vrathe valiant Bali Mahrja; nrcaiby the
arrows named nrcas; vra-mardanaBali Mahrja, who could subdue even
great heros; kara-praidrawn up to his ear; ahanatattacked;
kepaiby words of chastisement; hasaid; tamunto him;
punaagain.
TRANSLATION
ukadeva Gosvm said: After thus rebuking Indra, King of heaven, with
sharp words, Bali Mahrja, who could subdue any other hero, drew back to his
ear the arrows known as nrcas and attacked Indra with these arrows. Then he
again chastised Indra with strong words.
TEXT 11
H d " H H ~H" l
"' H ll !! ll
eva nirkto devo
vairi tathya-vdin
nmyat tad-adhikepa
totrhata iva dvipa
SYNONYMS
evamthus; nirktabeing defeated; devaKing Indra; vairiby his
enemy; tathya-vdinwho was competent to speak the truth; nanot;
474
amyatlamented; tatof him (Bali); adhikepamthe chastisement;
totraby the scepter or rod; hatabeing beaten; ivajust like; dvipaan
elephant.
TRANSLATION
Since Mahrja Bali's rebukes were truthful, King Indra did not at all
become sorry, just as an elephant beaten by its driver's rod does not become
agitated.
TEXT 12
d F " l
F " H= ll !- ll
prharat kulia tasm
amogha para-mardana
sayno nyapatad bhmau
chinna-paka ivcala
SYNONYMS
prharatinflicted; kuliamthunderbolt scepter; tasmaiunto him (Bali
Mahrja); amoghaminfallible; para-mardanaIndra, who is expert in
defeating the enemy; sa-ynawith his airplane; nyapatatfell down;
bhmauon the ground; chinna-pakawhose wings have been taken away;
ivalike; acalaa mountain.
TRANSLATION
When Indra, the defeater of enemies, released his infallible thunderbolt
475
scepter at Bali Mahrja with a desire to kill him, Bali Mahrja indeed fell to
the ground with his airplane, like a mountain with its wings cut off.
PURPORT
In many descriptions in Vedic literature it is found that mountains also fly
in the sky with wings. When such mountains are dead, they fall to the ground,
where they stay as very large dead bodies.
TEXT 13
F " NF F l
F " F F F= ll ! ll
sakhya patita dv
jambho bali-sakha suht
abhyayt sauhda sakhyur
hatasypi samcaran
SYNONYMS
sakhyamhis intimate friend; patitamhaving fallen; dvafter seeing;
jambhathe demon Jambha; bali-sakhaa very intimate friend of Bali
Mahrja; suhtand constant well-wisher; abhyaytappeared on the scene;
sauhdamvery compassionate friendship; sakhyuof his friend;
hatasyawho was injured and fallen; apialthough; samcaranjust to
perform friendly duties.
TRANSLATION
When the demon Jambhsura saw that his friend Bali had fallen, he appeared
before Indra, the enemy, just to serve Bali Mahrja with friendly behavior.
476
TEXT 14
F F H FU " U F l
HB = F N ll !H ll
sa siha-vha sdya
gadm udyamya rahas
jatrv atayac chakra
gaja ca sumah-bala
SYNONYMS
saJambhsura; siha-vhabeing carried by a lion; sdyacoming
before King Indra; gadmhis club; udyamyataking up; rahaswith
great force; jatrauon the base of the neck; atayathit; akramIndra;
gajam caas well as his elephant; su-mah-balathe greatly powerful
Jambhsura.
TRANSLATION
The greatly powerful Jambhsura, carried by a lion, approached Indra and
forcefully struck him on the shoulder with his club. He also struck Indra's
elephant.
TEXT 15
" ~ H l
' F d ll !7 ll
gad-prahra-vyathito
477
bha vihvalito gaja
jnubhy dhara spv
kamala parama yayau
SYNONYMS
gad-prahra-vyathitabeing aggrieved because of the blow from
Jambhsura's club; bhamvery much; vihvalitaupset; gajathe
elephant; jnubhymwith its two knees; dharamthe earth;
spvtouching; kamalamunconsciousness; paramamultimate;
yayauentered.
TRANSLATION
Being beaten by Jambhsura's club, Indra's elephant was confused and
aggrieved. Thus it touched its knees to the ground and fell unconscious.
TEXT 16
~ " H l
F ~ H ll ! ll
tato ratho mtalin
haribhir daa-atair vta
nto dvipam utsjya
ratham ruruhe vibhu
SYNONYMS
tatathereafter; rathachariot; mtalinby his chariot driver named
Mtali; haribhiwith horses; daa-ataiby ten times one hundred (one
thousand); vtayoked; ntabeing brought in; dvipamthe elephant;
478
utsjyakeeping aside; rathamthe chariot; ruruhegot up; vibhuthe
great Indra.
TRANSLATION
Thereafter, Mtali, Indra's chariot driver, brought Indra's chariot, which
was drawn by one thousand horses. Indra then left his elephant and got onto
the chariot.
TEXT 17
F d " HF l
H F ' ' ll !O ll
tasya tat pjayan karma
yantur dnava-sattama
lena jvalat ta tu
smayamno 'hanan mdhe
SYNONYMS
tasyaof Mtali; tatthat service (bringing the chariot before Indra);
pjayanappreciating; karmasuch service to the master; yantuof the
chariot driver; dnava-sat-tamathe best of the demons, namely Jambhsura;
lenaby his trident; jvalatwhich was blazing fire; tamMtali;
tuindeed; smayamnasmiling; ahanatstruck; mdhein the battle.
TRANSLATION
Appreciating Mtali's service, Jambhsura, the best of the demons, smiled.
Nonetheless, he struck Mtali in the battle with a trident of blazing fire.
479
TEXT 18
F F " 9 FH= l
" F FS d H ll ! ll
sehe ruja sudurmar
sattvam lambya mtali
indro jambhasya sakruddho
vajrepharac chira
SYNONYMS
sehetolerated; rujamthe pain; su-durmarmintolerable;
sattvampatience; lambyataking shelter of; mtalithe charioteer
Mtali; indraKing Indra; jambhasyaof the great demon Jambha;
sakruddhabeing very angry at him; vajreawith his thunderbolt;
apharatseparated; irathe head.
TRANSLATION
Although the pain was extremely severe, Mtali tolerated it with great
patience. Indra, however, became extremely angry at Jambhsura. He struck
Jambhsura with his thunderbolt and thus severed his head from his body.
TEXT 19
H F "" 9 l
=> N dF FHH ll ! ll
jambha rutv hata tasya
480
jtayo nradd e
namuci ca bala pkas
tatrpetus tvarnvit
SYNONYMS
jambhamJambhsura; rutvafter hearing; hatamhad been killed;
tasyahis; jtayafriends and relatives; nradtfrom the source Nrada;
efrom the great saint; namucithe demon Namuci; caalso;
balathe demon Bala; pkathe demon Pka; tatrathere;
petuimmediately arrived; tvar-anvitwith great haste.
TRANSLATION
When Nrada i informed Jambhsura's friends and relatives that
Jambhsura had been killed, the three demons named Namuci, Bala and Pka
arrived on the battlefield in great haste.
TEXT 20
H= 9 " " 'F F l
Hd 'H H ll - ll
vacobhi paruair indram
ardayanto 'sya marmasu
arair avkiran megh
dhrbhir iva parvatam
SYNONYMS
vacobhiwith harsh words; paruaivery rough and cruel; indramKing
Indra; ardayantachastising, piercing; asyaof Indra; marmasuin the
481
heart, etc.; araiwith arrows; avkirancovered all around;
meghclouds; dhrbhiwith showers of rain; ivajust as; parvatama
mountain.
TRANSLATION
Rebuking Indra with harsh, cruel words that were piercing to the heart,
these demons showered him with arrows, just as torrents of rain wash a great
mountain.
TEXT 21
" F N l
H" F FH ll -! ll
harn daa-atny jau
haryavasya bala arai
tvadbhir ardaym sa
yugapal laghu-hastavn
SYNONYMS
harnhorses; daa-atniten times one hundred (one thousand); jauon
the battlefield; haryavasyaof King Indra; balathe demon Bala;
araiwith arrows; tvadbhiwith so many; ardaym saput into
tribulation; yugapatsimultaneously; laghu-hastavnwith quick handling.
TRANSLATION
Quickly handling the situation on the battlefield, the demon Bala put all of
Indra's one thousand horses into tribulation by simultaneously piercing them all
482
with an equal number of arrows.
TEXT 22
d ~ FHH ~d l
Fd F' "" " ll -- ll
atbhy mtali pko
ratha svayava pthak
sakt sandhna-mokea
tad adbhutam abhd rae
SYNONYMS
atbhymwith two hundred arrows; mtalimunto the chariot driver
Mtali; pkathe demon named Pka; rathamthe chariot;
sa-avayavamwith all paraphernalia; pthakseparately; saktonce, at one
time; sandhnaby yoking the arrows to the bow; mokeaand releasing;
tatsuch an action; adbhutamwonderful; abhtso became; raeon the
battlefield.
TRANSLATION
Pka, another demon, attacked both the chariot, with all its paraphernalia,
and the chariot driver, Mtali, by fitting two hundred arrows to his bow and
releasing them all simultaneously. This was indeed a wonderful act on the
battlefield.
TEXT 23
= " FH 9 l
483
"F F H " ll - ll
namuci paca-daabhi
svara-pukhair maheubhi
hatya vyanadat sakhye
satoya iva toyada
SYNONYMS
namucithe demon named Namuci; paca-daabhiwith fifteen;
svara-pukhaiwith golden feathers attached; mah-iubhivery
powerful arrows; hatyapiercing; vyanadatresounded; sakhyeon the
battlefield; sa-toyabearing water; ivalike; toya-daa cloud that delivers
rain.
TRANSLATION
Then Namuci, another demon, attacked Indra and injured him with fifteen
very powerful golden-feathered arrows, which roared like a cloud full of water.
TEXT 24
FH d < F~F~ l
"F F H < F HN " ll -H ll
sarvata ara-kena
akra saratha-srathim
chdaym sur asur
prv-sryam ivmbud
SYNONYMS
484
sarvataall around; ara-kenaby a dense shower of arrows;
akramIndra; sa-rathawith his chariot; srathimand with his chariot
driver; chdaym sucovered; asurall the demons; prvin the rainy
season; sryamthe sun; ivalike; ambu-dclouds.
TRANSLATION
Other demons covered Indra, along with his chariot and chariot driver, with
incessant showers of arrows, just as clouds cover the sun in the rainy season.
TEXT 25
FH H
H= " H F l
d N
H~ H ~ H ll -7 ll
alakayantas tam atva vihval
vicukruur deva-ga sahnug
anyak atru-balena nirjit
vaik-path bhinna-navo yathrave
SYNONYMS
alakayantabeing unable to see; tamKing Indra; atvafiercely;
vihvalbewildered; vicukruubegan to lament; deva-gaall the
demigods; saha-anugwith their followers; anyakwithout any captain
or leader; atru-balenaby the superior power of their enemies;
nirjitoppressed severely; vaik-pathtraders; bhinna-navawhose
ship is wrecked; yath araveas in the middle of the ocean.
485
TRANSLATION
The demigods, being severely oppressed by their enemies and being unable to
see Indra on the battlefield, were very anxious. Having no captain or leader,
they began lamenting like traders in a wrecked vessel in the midst of the ocean.
PURPORT
From this statement it appears that in the upper planetary system there is
shipping and that traders there engage in navigation as their occupational
duty. Sometimes, as on this planet, these traders are shipwrecked in the middle
of the ocean. It appears that even in the upper planetary system, such
calamities occasionally take place. The upper planetary system in the creation
of the Lord is certainly not vacant or devoid of living entities. From
rmad-Bhgavatam we understand that every planet is full of living entities,
just as earth is. There is no reason to accept that on other planetary systems
there are no living beings.
TEXT 26
F9B9N&"
H F~ l
N " ~H = =
FH F F H ll - ll
tatas tur iu-baddha-pajard
vinirgata sva-ratha-dhvajgra
babhau dia kha pthiv ca rocayan
sva-tejas srya iva kaptyaye
486
SYNONYMS
tatathereafter; turanother name of Indra; iu-baddha-pajartfrom
the cage of the network of arrows; vinirgatabeing released; sawith;
avahorses; rathachariot; dhvajaflag; agraand chariot driver;
babhaubecame; diaall directions; khamthe sky; pthivmthe earth;
caand; rocayanpleasing everywhere; sva-tejasby his personal
effulgence; sryathe sun; ivalike; kap-atyayeat the end of night.
TRANSLATION
Thereafter, Indra released himself from the cage of the network of arrows.
Appearing with his chariot, flag, horses and chariot driver and thus pleasing the
sky, the earth and all directions, he shone effulgently like the sun at the end of
night. Indra was bright and beautiful in the vision of everyone.
TEXT 27
" H " l
3"" H H' 9 ll -O ll
nirkya ptan deva
parair abhyardit rae
udayacchad ripu hantu
vajra vajra-dharo ru
SYNONYMS
nirkyaafter observing; ptanmhis own soldiers; devathe demigod
Indra; paraiby the enemies; abhyarditmput into great difficulties or
oppressed; raein the battlefield; udayacchattook up; ripumthe enemies;
487
hantumto kill; vajramthe thunderbolt; vajra-dharathe carrier of the
thunderbolt; ruin great anger.
TRANSLATION
When Indra, who is known as Vajra-dhara, the carrier of the thunderbolt,
saw his own soldiers so oppressed by the enemies on the battlefield, he became
very angry. Thus he took up his thunderbolt to kill the enemies.
TEXT 28
F H8' F Nd l
& ll - ll
sa tenaiva-dhrea
iras bala-pkayo
jtn payat rja
jahra janayan bhayam
SYNONYMS
sahe (Indra); tenaby that; evaindeed; aa-dhreaby the
thunderbolt; irasthe two heads; bala-pkayoof the two demons known
as Bala and Pka; jtnm payatmwhile their relatives and soldiers were
watching; rjanO King; jahra(Indra) cut off; janayancreating;
bhayamfear (among them).
TRANSLATION
O King Parkit, King Indra used his thunderbolt to cut off the heads of both
Bala and Pka in the presence of all their relatives and followers. In this way he
488
created a very fearful atmosphere on the battlefield.
TEXT 29
=F' " d9 9H l
F " =d U ll - ll
namucis tad-vadha dv
okmara-runvita
jighsur indra npate
cakra paramodyamam
SYNONYMS
namucithe demon Namuci; tatof those two demons; vadhamthe
massacre; dvafter seeing; oka-amaralamentation and grief;
ru-anvitabeing very angry at this; jighsuwanted to kill;
indramKing Indra; n-pateO Mahrja Parkit; cakramade;
paramaa great; udyamamendeavor.
TRANSLATION
O King, when Namuci, another demon, saw the killing of both Bala and
Pka, he was full of grief and lamentation. Thus he angrily made a great
attempt to kill Indra.
TEXT 30
F <H 9 l
" H 'F H l
489
" " H " BH ll ll
amasramaya la
ghavad dhema-bhaam
praghybhyadravat kruddho
hato 'sti vitarjayan
prhiod deva-rjya
ninadan mga-r iva
SYNONYMS
amasra-mayammade of steel; lama spear; gha-vatbound with
bells; hema-bhaamdecorated with ornaments of gold; praghyataking in
his hand; abhyadravatforcefully went; kruddhain an angry mood; hata
asi itinow you are killed; vitarjayanroaring like that; prhiotstruck;
deva-rjyaunto King Indra; ninadanresounding; mga-ra lion;
ivalike.
TRANSLATION
Being angry and roaring like a lion, the demon Namuci took up a steel spear,
which was bound with bells and decorated with ornaments of gold. He loudly
cried, "Now you are killed!" Thus coming before Indra to kill him, Namuci
released his weapon.
TEXT 31
"" H
H=" 9 FM' l
d d'
490
9HM" ll ! ll
tadpatad gagana-tale mah-java
vicicchide harir iubhi sahasradh
tam hanan npa kuliena kandhare
runvitas tridaa-pati iro haran
SYNONYMS
tadat that time; apatatfalling like a meteor; gagana-talebeneath the
sky or on the ground; mah-javamextremely powerful; vicicchidecut to
pieces; hariIndra; iubhiby his arrows; sahasradhinto thousands of
pieces; tamthat Namuci; hanatstruck; npaO King; kulienawith his
thunderbolt; kandhareon the shoulder; ru-anvitabeing very angry;
tridaa-patiIndra, the King of the demigods; irathe head; haranto
separate.
TRANSLATION
O King, when Indra, King of heaven, saw this very powerful spear falling
toward the ground like a blazing meteor, he immediately cut it to pieces with his
arrows. Then, being very angry, he struck Namuci's shoulder with his
thunderbolt to cut off Namuci's head.
TEXT 32
F H= H 3
N " F F l
"" H H
Fd = 'H= ll - ll
491
na tasya hi tvacam api vajra rjito
bibheda ya sura-patinaujaserita
tad adbhuta param ativrya-vtra-bhit
tiraskto namuci-irodhara-tvac
SYNONYMS
nanot; tasyaof him (Namuci); hiindeed; tvacam apieven the skin;
vajrathe thunderbolt; rjitavery powerful; bibhedacould pierce;
yathe weapon which; sura-patinby the king of the demigods;
ojasvery forcefully; ritahad been released; tattherefore; adbhutam
paramit was extraordinarily wonderful; ativrya-vtra-bhitso powerful that
it could pierce the body of the very powerful Vtrsura; tiraskta(now in
the future) which had been repelled; namuci-irodhara-tvacby the skin of
Namuci's neck.
TRANSLATION
Although King Indra hurled his thunderbolt at Namuci with great force, it
could not even pierce his skin. It is very wonderful that the famed thunderbolt
that had pierced the body of Vtrsura could not even slightly injure the skin of
Namuci's neck.
TEXT 33
F"" 'N H l
d" " H dH ll ll
tasmd indro 'bibhec chatror
vajra pratihato yata
kim ida daiva-yogena
492
bhta loka-vimohanam
SYNONYMS
tasmttherefore; indrathe King of heaven; abibhetbecame very fearful;
atrofrom the enemy (Namuci); vajrathe thunderbolt; pratihatawas
unable to hit and returned; yatabecause; kim idamwhat is this;
daiva-yogenaby some superior force; bhtamit has happened;
loka-vimohanamso wonderful to the people in general.
TRANSLATION
When Indra saw the thunderbolt return from the enemy, he was very much
afraid. He began to wonder whether this had happened because of some
miraculous superior power.
PURPORT
Indra's thunderbolt is invincible, and therefore when Indra saw that it had
returned without doing any injury to Namuci, he was certainly very much
afraid.
TEXT 34
H " " l
d H H ll H ll
yena me prvam adr
paka-ccheda prajtyaye
kto niviat bhrai
patattrai patat bhuvi
493
SYNONYMS
yenaby the same thunderbolt; meby me; prvamformerly; adrmof
the mountains; paka-cchedathe cutting of the wings; praj-atyayewhen
there was killing of the people in general; ktawas done; niviatmof
those mountains which entered; bhraiby the great weight; patattraiby
wings; patatmfalling; bhuvion the ground.
TRANSLATION
Indra thought: Formerly, when many mountains flying in the sky with
wings would fall to the ground and kill people, I cut their wings with this same
thunderbolt.
TEXT 35
F H8 H H< l
= N FH M H= ll 7 ll
tapa-sramaya tvra
vtro yena vipita
anye cpi balopet
sarvstrair akata-tvaca
SYNONYMS
tapaausterities; sra-mayamgreatly powerful; tvramperformed by
Tva; vtraVtrsura; yenaby which; vipitawas killed;
anyeothers; caalso; apiindeed; bala-upetvery powerful persons;
sarvaall kinds; astraiby weapons; akatawithout being injured;
494
tvacatheir skin.
TRANSLATION
Vtrsura was the essence of the austerities undergone by Tva, yet the
thunderbolt killed him. Indeed, not only he but also many other stalwart
heroes, whose very skin could not be injured even by all kinds of weapons, were
killed by the same thunderbolt.
TEXT 36
F ' H 'F 'd l
""" "B N 'd ll ll
so 'ya pratihato vajro
may mukto 'sure 'lpake
nha tad dade daa
brahma-tejo 'py akraam
SYNONYMS
sa ayamtherefore, this thunderbolt; pratihatarepelled;
vajrathunderbolt; mayby me; muktareleased; asureunto that
demon; alpakeless important; nanot; ahamI; tatthat; dadehold;
daamit is now just like a rod; brahma-tejaas powerful as a brahmstra;
apialthough; akraamnow it is useless.
TRANSLATION
But now, although the same thunderbolt has been released against a less
important demon, it has been ineffectual. Therefore, although it was as good as
495
a brahmstra, it has now become useless like an ordinary rod. I shall therefore
hold it no longer.
TEXT 37
H9" H l
d ~ " H ' "H ll O ll
iti akra vidantam
ha vg aarri
nya ukair atho nrdrair
vadham arhati dnava
SYNONYMS
itiin this way; akramunto Indra; vidantamlamenting; haspoke;
vka voice; aarriwithout any body, or from the sky; nanot;
ayamthis; ukaiby anything dry; athoalso; nanor; rdraiby
anything moist; vadhamannihilation; arhatiis befitting; dnavathis
demon (Namuci).
TRANSLATION
ukadeva Gosvm continued: While the morose Indra was lamenting in this
way, an ominous, unembodied voice said from the sky, "This demon Namuci is
not to be annihilated by anything dry or moist."
TEXT 38
F " H " H" d l
496
'>F 3 H ll ll
maysmai yad varo datto
mtyur naivrdra-ukayo
ato 'nya cintanyas te
upyo maghavan ripo
SYNONYMS
mayby me; asmaiunto him; yatbecause; varaa benediction;
dattahas been granted; mtyudeath; nanot; evaindeed; rdraby
either a moist; ukayoor by a dry medium; atatherefore;
anyasomething else, another; cintanyahas to be thought of; teby you;
upyameans; maghavanO Indra; ripoof your enemy.
TRANSLATION
The voice also said, "O Indra, because I have given this demon the
benediction that he will never be killed by any weapon that is dry or moist, you
have to think of another way to kill him."
TEXT 39
" H d HF F l
' ~" d ll ll
t daiv giram karya
maghavn susamhita
dhyyan phenam athpayad
upyam ubhaytmakam
497
SYNONYMS
tmthat; daivmominous; giramvoice; karyaafter hearing;
maghavnLord Indra; su-samhitabecoming very careful;
dhyyanmeditating; phenamappearance of foam; athathereafter;
apayathe saw; upyamthe means; ubhaya-tmakamsimultaneously dry
and moist.
TRANSLATION
After hearing the ominous voice, Indra, with great attention, began to
meditate on how to kill the demon. He then saw that foam would be the means,
for it is neither moist nor dry.
TEXT 40
d =" = l
8 H >HdH ll H ll
na ukea na crdrea
jahra namuce ira
ta tuuvur muni-ga
mlyai cvkiran vibhum
SYNONYMS
naneither; ukeaby dry means; nanor; caalso; rdreaby a moist
weapon; jahrahe separated; namuceof Namuci; irathe head;
tamhim (Indra); tuuvusatisfied; muni-gaall the sages;
mlyaiwith flower garlands; caalso; avkirancovered; vibhumthat
498
great personality.
TRANSLATION
Thus Indra, King of heaven, severed Namuci's head with a weapon of foam,
which was neither dry nor moist. Then all the sages satisfied Indra, the exalted
personality, by showering flowers and garlands upon him, almost covering him.
PURPORT
In this regard, the ruti-mantras say, ap phenena namuce ira indro
'drayat: Indra killed Namuci with watery foam, which is neither moist nor
dry.
TEXT 41
'H H HF HF l
"H"" " " ll H! ll
gandharva-mukhyau jagatur
vivvasu-parvas
deva-dundubhayo nedur
nartakyo nantur mud
SYNONYMS
gandharva-mukhyauthe two chiefs of the Gandharvas; jagatubegan to
sing nice songs; vivvasunamed Vivvasu; parvasnamed Parvasu;
deva-dundubhayathe kettledrums beaten by the demigods; nedumade
their sound; nartakyathe dancers known as Apsars; nantubegan to
dance; mudin great happiness.
499
TRANSLATION
Vivvasu and Parvasu, the two chiefs of the Gandharvas, sang in great
happiness. The kettledrums of the demigods sounded, and the Apsars danced
in jubilation.
TEXT 42
' H HH H" l
F "F F d F ~ ll H- ll
anye 'py eva pratidvandvn
vyv-agni-varudaya
sdaym sur asurn
mgn kesario yath
SYNONYMS
anyeothers; apialso; evamin this way; pratidvandvnthe opposing
party of belligerants; vyuthe demigod known as Vyu; agnithe demigod
known as Agni; varua-dayathe demigod known as Varua and others;
sdaym subegan to kill vigorously; asurnall the demons;
mgndeer; kesarialions; yathjust as.
TRANSLATION
Vyu, Agni, Varua and other demigods began killing the demons who
opposed them, just as lions kill deer in a forest.
TEXT 43
500
N 9 "H"H9" l
HF HN '" "HF ll H ll
brahma preito devn
devarir nrado npa
vraym sa vibudhn
dv dnava-sakayam
SYNONYMS
brahmaby Lord Brahm; preitasent; devnunto the demigods;
deva-ithe great sage of the heavenly planets; nradaNrada Muni;
npaO King; vraym saforbade; vibudhnall the demigods;
dvafter seeing; dnava-sakayamthe total annihilation of the
demons.
TRANSLATION
O King, when Lord Brahm saw the imminent total annihilation of the
demons, he sent a message with Nrada, who went before the demigods to make
them stop fighting.
TEXT 44
" 3H=
H R l
F ' FH 3 H ll HH ll
r-nrada uvca
bhavadbhir amta prpta
nryaa-bhujrayai
501
riy samedhit sarva
upramata vigraht
SYNONYMS
r-nrada uvcaNrada Muni prayed to the demigods; bhavadbhiby all
of you; amtamnectar; prptamhas been obtained; nryaaof the
Supreme Personality of Godhead; bhuja-rayaibeing protected by the
arms; riyby all fortune; samedhithave flourished; sarveall of you;
upramatanow cease; vigrahtfrom this fighting.
TRANSLATION
The great sage Nrada said: All of you demigods are protected by the arms of
Nryaa, the Supreme Personality of Godhead, and by His grace you have
gotten the nectar. By the grace of the goddess of fortune, you are glorious in
every way. Therefore, please stop this fighting.
TEXT 45
d 3H=
F F H = l
3 = FH H8 ll H7 ll
r-uka uvca
sayamya manyu-sarambha
mnayanto muner vaca
upagyamnnucarair
yayu sarve triviapam
SYNONYMS
502
r-uka uvcar ukadeva Gosvm said; sayamyacontrolling;
manyuof anger; sarambhamthe aggravation; mnayantaaccepting;
mune vacathe words of Nrada Muni; upagyamnabeing praised;
anucaraiby their followers; yayureturned; sarveall of the demigods;
triviapamto the heavenly planets.
TRANSLATION
r ukadeva Gosvm said: Accepting the words of Nrada, the demigods
gave up their anger and stopped fighting. Being praised by their followers, they
returned to their heavenly planets.
TEXT 46
'H8 F " l
N H" F ll H ll
ye 'vai rae tasmin
nradnumatena te
bali vipannam dya
asta girim upgaman
SYNONYMS
yesome of the demons who; avairemained; raein the fight;
tasminin that; nrada-anumatenaby the order of Nrada; teall of them;
balimMahrja Bali; vipannamin reverses; dyataking; astamnamed
Asta; girimto the mountain; upgamanwent.
TRANSLATION
503
Following the order of Nrada Muni, whatever demons remained on the
battlefield took Bali Mahrja, who was in a precarious condition, to the hill
known as Astagiri.
TEXT 47
H8HH HU ' l
3 HF F&H FHHU ll HO ll
tatrvinavayavn
vidyamna-irodharn
uan jvaym sa
sajvany sva-vidyay
SYNONYMS
tatraon that hill; avinaa-avayavnthe demons who had been killed but
whose bodily parts had not been lost; vidyamna-irodharnwhose heads
were still existing on their bodies; uanukrcrya; jvaym sabrought
to life; sajvanyby the Sajvan mantra; sva-vidyayby his own
achievement.
TRANSLATION
There, on that hill, ukrcrya brought to life all the dead demoniac soldiers
who had not lost their heads, trunks and limbs. He achieved this by his own
mantra, known as Sajvan.
TEXT 48
N> F F 8 " F l
504
' U dHH= ll H ll
bali coanas spa
pratypannendriya-smti
parjito 'pi nkhidyal
loka-tattva-vicakaa
SYNONYMS
baliMahrja Bali; caalso; uanasby ukrcrya; spabeing
touched; pratypannawas brought back; indriya-smtirealization of the
actions of the senses and memory; parjitahe was defeated; apialthough;
na akhidyathe did not lament; loka-tattva-vicakaabecause he was very
experienced in universal affairs.
TRANSLATION
Bali Mahrja was very experienced in universal affairs. When he regained
his senses and memory by the grace of ukrcrya, he could understand
everything that had happened. Therefore, although he had been defeated, he did
not lament.
PURPORT
It is significant that Bali Mahrja is here said to be very experienced.
Although defeated, he was not at all sorry, for he knew that nothing can take
place without the sanction of the Supreme Personality of Godhead. Since he
was a devotee, he accepted his defeat without lamentation. As stated by the
Supreme Personality of Godhead in Bhagavad-gt (2.47), karmay evdhikras
te m phaleu kadcana. Everyone in Ka consciousness should execute his
duty, without regard for victory or defeat. One must execute his duty as
ordered by Ka or His representative, the spiritual master. nuklyena
505
knulana bhaktir uttam [Cc. Madhya 19.167]. In first-class devotional
service, one always abides by the orders and will of Ka.
Thus end the Bhaktivedanta purports of the Eighth Canto, Eleventh Chapter, of
the rmad-Bhgavatam, entitled "King Indra Annihilates the Demons."
12. The Mohin-mrti Incarnation Bewilders Lord iva
This chapter describes how Lord iva was bewildered upon seeing the
beautiful Mohin-mrti incarnation of the Supreme Personality of Godhead
and how he later came to his senses. When Lord iva heard about the pastimes
performed by the Supreme Personality of Godhead, Hari, in the form of an
attractive woman, he mounted his bull and went to see the Lord. Accompanied
by his wife, Um, and his servants, the bhta-gaa, or ghosts, he approached
the lotus feet of the Lord. Lord iva offered obeisances to the Supreme Lord as
the all-pervading Lord, the universal form, the supreme controller of creation,
the Supersoul, the resting place for everyone, and the completely independent
cause of all causes. Thus he offered prayers giving truthful descriptions of the
Lord. Then he expressed his desire. The Supreme Personality of Godhead is
very kind to His devotees. Therefore, to fulfill the desire of His devotee Lord
iva, He expanded His energy and manifested Himself in the form of a very
beautiful and attractive woman. Upon seeing this form, even Lord iva was
captivated. Later, by the grace of the Lord, he controlled himself. This
demonstrates that by the power of the Lord's external energy, everyone is
captivated by the form of woman in this material world. Again, however, by
the grace of the Supreme Personality of Godhead, one can overcome the
influence of my. This was evinced by Lord iva, the topmost devotee of the
506
Lord. First he was captivated, but later, by the grace of the Lord, he restrained
himself. It is declared in this connection that only a pure devotee can restrain
himself from the attractive feature of my. Otherwise, once a living entity is
trapped by the external feature of my, he cannot overcome it. After Lord
iva was graced by the Supreme Lord, he circumambulated the Lord along
with his wife, Bhavn, and his companions, the ghosts. Then he left for his
own abode. ukadeva Gosvm concludes this chapter by describing the
transcendental qualities of Uttamaloka, the Supreme Personality of Godhead,
and by declaring that one can glorify the Lord by nine kinds of devotional
service, beginning with ravaa krtana [SB 7.5.23].
TEXTS 1-2
N"H=
H 9 " 9" "H l
H F F ll ! ll
H 9 FH H l
F " " 8 F ' F " ll - ll
r-bdaryair uvca
va-dhvajo niamyeda
yoid-rpea dnavn
mohayitv sura-gan
hari somam apyayat
vam ruhya giria
sarva-bhta-gaair vta
saha devy yayau drau
yatrste madhusdana
507
SYNONYMS
r-bdaryai uvcar ukadeva Gosvm said; va-dhvajaLord iva,
who is carried by a bull; niamyahearing; idamthis (news);
yoit-rpeaby assuming the form of a woman; dnavnthe demons;
mohayitvenchanting; sura-ganunto the demigods; harithe Supreme
Personality of Godhead; somamnectar; apyayatcaused to drink;
vamthe bull; ruhyamounting; giriaLord iva; sarvaall;
bhta-gaaiby the ghosts; vtasurrounded; saha devywith Um;
yayauwent; draumto see; yatrawhere; stestays;
madhusdanaLord Viu.
TRANSLATION
ukadeva Gosvm said: The Supreme Personality of Godhead, Hari, in the
form of a woman, captivated the demons and enabled the demigods to drink the
nectar. After hearing of these pastimes, Lord iva, who is carried by a bull,
went to the place where Madhusdana, the Lord, resides. Accompanied by his
wife, Um, and surrounded by his companions, the ghosts, Lord iva went
there to see the Lord's form as a woman.
TEXT 3
F H F" F H l
F H8 3H= " F ll ll
sabhjito bhagavat
sdara somay bhava
spavia uvceda
pratipjya smayan harim
508
SYNONYMS
sabhjitawell received; bhagavatby the Supreme Personality of
Godhead, Viu; sa-daramwith great respect (as befitting Lord iva);
sa-umaywith Um; bhavaLord ambhu (Lord iva);
su-upaviabeing comfortably situated; uvcasaid; idamthis;
pratipjyaoffering respect; smayansmiling; harimunto the Lord.
TRANSLATION
The Supreme Personality of Godhead welcomed Lord iva and Um with
great respect, and after being seated comfortably, Lord iva duly worshiped the
Lord and smilingly spoke as follows.
TEXT 4
"H 3H=
" H" H H&" l
FH 9 H H ll H ll
r-mahdeva uvca
deva-deva jagad-vypi
jagad-a jagan-maya
sarvem api bhvn
tvam tm hetur vara
SYNONYMS
r-mahdeva uvcaLord iva (Mahdeva) said; deva-devaO best demigod
among the demigods; jagat-vypinO all-pervading Lord; jagat-aO master
of the universe; jagat-mayaO my Lord, who are transformed by Your energy
509
into this creation; sarvem apiall kinds of; bhvnmsituations;
tvamYou; tmthe moving force; hetubecause of this; varathe
Supreme Lord, Paramevara.
TRANSLATION
Lord Mahdeva said: O chief demigod among the demigods, O all-pervading
Lord, master of the universe, by Your energy You are transformed into the
creation. You are the root and efficient cause of everything. You are not
material. Indeed, You are the Supersoul or supreme living force of everything.
Therefore, You are Paramevara, the supreme controller of all controllers.
PURPORT
The Supreme Personality of Godhead, Viu, resides within the material
world as the sattva-gua-avatra. Lord iva is the tamo-gua-avatra, and Lord
Brahm is the rajo-gua-avatra, but although Lord Viu is among them, He
is not in the same category. Lord Viu is deva-deva, the chief of all the
demigods. Since Lord iva is in this material world, the energy of the Supreme
Lord, Viu, includes Lord iva. Lord Viu is therefore called jagad-vyp,
"the all-pervading Lord." Lord iva is sometimes called Mahevara, and so
people think that Lord iva is everything. But here Lord iva addresses Lord
Viu as Jagad-a, "the master of the universe." Lord iva is sometimes called
Vivevara, but here he addresses Lord Viu as Jagan-maya, indicating that
even Vivevara is under Lord Viu's control. Lord Viu is the master of the
spiritual world, yet He controls the material world also, as stated in
Bhagavad-gt (maydhyakea prakti syate sacarcaram [Bg. 9.10]). Lord
Brahm and Lord iva are also sometimes called vara, but the supreme vara
is Lord Viu, Lord Ka. As stated in Brahma-sahit, vara parama
ka: [Bs. 5.1] the Supreme Lord is Ka, Lord Viu. Everything in
existence works in proper order because of Lord Viu.
Antara-stha-paramu-cayntara-stham [Bs. 5.35]. Even paramu, the
510
small atoms, work because of Lord Viu's presence within them.
TEXT 5
UHF '"" N l
'F F N =" H ll 7 ll
dy-antv asya yan madhyam
idam anyad aha bahi
yato 'vyayasya naitni
tat satya brahma cid bhavn
SYNONYMS
dithe beginning; antauand the end; asyaof this manifested cosmos or
of anything material or visible; yatthat which; madhyambetween the
beginning and the end, the sustenance; idamthis cosmic manifestation;
anyatanything other than You; ahamthe wrong mental conception;
bahioutside of You; yatabecause of; avyayasyathe inexhaustible;
nanot; etniall these differences; tatthat; satyamthe Absolute Truth;
brahmathe Supreme; citspiritual; bhavnYour Lordship.
TRANSLATION
The manifest, the unmanifest, false ego and the beginning, maintenance and
annihilation of this cosmic manifestation all come from You, the Supreme
Personality of Godhead. But because You are the Absolute Truth, the supreme
absolute spirit soul, the Supreme Brahman, such changes as birth, death and
sustenance do not exist in You.
PURPORT
511
According to the Vedic mantras, yato v imni bhtni jyante: everything
is an emanation of the Supreme Personality of Godhead. As stated by the Lord
Himself in Bhagavad-gt (7.4):
bhmir po 'nalo vyu
kha mano buddhir eva ca
ahakra itya me
bhinn praktir aadh
"Earth, water, fire, air, ether, mind, intelligence and false egoall together
these eight comprise My separated material energies." In other words, the
ingredients of the cosmic manifestation also consist of the energy of the
Supreme Personality of Godhead. This does not mean, however, that because
the ingredients come from Him, He is no longer complete. prasya pram
dya pram evvaiyate: [o Invocation] "Because He is the complete whole,
even though so many complete units emanate from Him, He remains the
complete balance." Thus the Lord is called avyaya, inexhaustible. Unless we
accept the Absolute Truth as acintya-bhedbheda, simultaneously one and
different, we cannot have a clear conception of the Absolute Truth. The Lord
is the root of everything. Aham dir hi devnm: [Bg 10.2] He is the original
cause of all the devas, or demigods. Aha sarvasya prabhava: [Bg. 10.8]
everything emanates from Him. In all casesnominative, objective, positive,
negative and so onwhatever we may conceive of in this entire cosmic
manifestation is in fact the Supreme Lord. For Him there are no such
distinctions as "this is mine, and this belongs to someone else," because He is
everything. He is therefore called avyayachangeless and inexhaustible.
Because the Supreme Lord is avyaya, He is the Absolute Truth, the fully
spiritual Supreme Brahman.
TEXT 6
H H = Fd 9 l
512
HF F l F F ll ll
tavaiva carambhoja
reyas-km niria
visjyobhayata saga
munaya samupsate
SYNONYMS
tavaYour; evaindeed; caraa-ambhojamlotus feet;
reya-kmpersons desiring the ultimate auspiciousness, the ultimate goal
of life; niriawithout material desire; visjyagiving up; ubhayatain
this life and the next; sagamattachment; munayagreat sages;
samupsateworship.
TRANSLATION
Pure devotees or great saintly persons who desire to achieve the highest goal
in life and who are completely free from all material desires for sense
gratification engage constantly in the transcendental service of Your lotus feet.
PURPORT
One is in the material world when he thinks, "I am this body, and
everything with reference to my body is mine." Ato gha-ketra-sutpta-vittair
janasya moho 'yam aha mameti [SB 5.5.8]. This is the symptom of material
life. In the materialistic conception of life, one thinks, "This is my house, this
is my land, this is my family, this is my state," and so on. But those who are
munaya, saintly persons following in the footsteps of Nrada Muni, simply
engage in the transcendental loving service of the Lord without any personal
desire for sense gratification. Anybhilit-nya jna-karmdy-anvtam
[Bhakti-rasmta-sindhu 1.1.11(76)]. Either in this life or in the next, the only
513
concern of such saintly devotees is to serve the Supreme Personality of
Godhead. Thus they are also absolute because they have no other desires.
Being freed from the dualities of material desire, they are called reyas-km.
In other words, they are not concerned with dharma (religiosity), artha
(economic development), or kma (sense gratification). The only concern of
such devotees is moka, liberation. This moka does not refer to becoming one
with the Supreme like the Myvd philosophers. Caitanya Mahprabhu
explained that real moka means taking shelter of the lotus feet of the
Personality of Godhead. The Lord clearly explained this fact while instructing
Srvabhauma Bhacrya. Srvabhauma Bhacrya wanted to correct the
word mukti-pade in rmad-Bhgavatam, but Caitanya Mahprabhu informed
him that there is no need to correct any word in rmad-Bhgavatam. He
explained that mukti-pade refers to the lotus feet of the Supreme Personality of
Godhead, Viu, who offers mukti and is therefore called Mukunda. A pure
devotee is not concerned with material things. He is not concerned with
religiosity, economic development or sense gratification. He is interested only
in serving the lotus feet of the Lord.
TEXT 7
H N H H d
"Hd" l
HF "F~F
> " ll O ll
tva brahma pram amta vigua viokam
nanda-mtram avikram ananyad anyat
vivasya hetur udaya-sthiti-sayamnm
tmevara ca tad-apekataynapeka
514
SYNONYMS
tvamYour Lordship; brahmathe all-pervading Absolute Truth;
pramfully complete; amtamnever to be vanquished;
viguamspiritually situated, free from the material modes of nature;
viokamwithout lamentation; nanda-mtramalways in transcendental
bliss; avikramchangeless; ananyatseparated from everything; anyatyet
You are everything; vivasyaof the cosmic manifestation; hetuthe cause;
udayaof the beginning; sthitimaintenance; sayamnmand of all the
directors controlling the various departments of the cosmic manifestation;
tma-varathe Supersoul giving direction to everyone; caalso;
tat-apekatayeveryone depends upon You; anapekaalways fully
independent.
TRANSLATION
My Lord, You are the Supreme Brahman, complete in everything. Being
completely spiritual, You are eternal, free from the material modes of nature,
and full of transcendental bliss. Indeed, for You there is no question of
lamentation. Since You are the supreme cause, the cause of all causes, nothing
can exist without You. Yet we are different from You in a relationship of cause
and effect, for in one sense the cause and effect are different. You are the
original cause of creation, manifestation and annihilation, and You bestow
benedictions upon all living entities. Everyone depends upon You for the results
of his activities, but You are always independent.
PURPORT
The Supreme Personality of Godhead says in Bhagavad-gt (9.4):
may tatam ida sarva
jagad avyakta-mrtin
515
are in Me, but I am not in them." This explains the philosophy of simultaneous
oneness and difference, known as acintya-bhedbheda. Everything is the
Supreme Brahman, the Personality of Godhead, yet the Supreme Person is
differently situated from everything. Indeed, because the Lord is differently
situated from everything material, He is the Supreme Brahman, the supreme
cause, the supreme controller. vara parama ka sac-cid-nanda-vigraha
[Bs. 5.1]. The Lord is the supreme cause, and His form has nothing to do with
the material modes of nature. The devotee prays: "As Your devotee is
completely free from all desires, Your Lordship is also completely free from
desires. You are fully independent. Although all living entities engage in Your
service, You do not depend on the service of anyone. Although this material
world is created complete by You, everything depends on Your sanction. As
stated in Bhagavad-gt, matta smtir jnam apohana ca: [Bg. 15.15]
remembrance, knowledge and forgetfulness come from You. Nothing can be
done independently, yet You act independently of the service rendered by
Your servants. The living entities depend on Your mercy for liberation, but
when You want to give them liberation, You do not depend on anyone else.
Indeed, by Your causeless mercy, You can give liberation to anyone. Those who
receive Your mercy are called kp-siddha. To reach the platform of perfection
takes many, many lives (bahn janmanm ante jnavn m prapadyate
[Bg. 7.19]). Nonetheless, even without undergoing severe austerities, one can
attain perfection by Your mercy. Devotional service should be unmotivated
and free from impediments (ahaituky apratihat yaytm suprasdati). This is
the position of niria, or freedom from expectations for results. A pure
devotee continuously offers transcendental loving service to You, but You may
nonetheless offer mercy to anyone, without depending on his service."
516
TEXT 8
dFHH F"F" =
FH d d H HF " l
FH H Hd
F" d 'dF ll ll
ekas tvam eva sad asad dvayam advaya ca
svara ktktam iveha na vastu-bheda
ajnatas tvayi janair vihito vikalpo
yasmd gua-vyatikaro nirupdhikasya
SYNONYMS
ekathe only one; tvamYour Lordship; evaindeed; satwhich is
existing, as the effect; asatwhich is nonexistent, as the cause; dvayamboth
of them; advayamwithout duality; caand; svaramgold;
ktamanufactured into different forms; ktamthe original source of gold
(the gold mine); ivalike; ihain this world; nanot;
vastu-bhedadifference in the substance; ajnataonly because of
ignorance; tvayiunto You; janaiby the general mass of people; vihitait
should be done; vikalpadifferentiation; yasmtbecause of;
gua-vyatikarafree from the differences created by the material modes of
nature; nirupdhikasyawithout any material designation.
TRANSLATION
My dear Lord, Your Lordship alone is the cause and the effect. Therefore,
although You appear to be two, You are the absolute one. As there is no
difference between the gold of a golden ornament and the gold in a mine, there
is no difference between cause and effect; both of them are the same. Only
517
because of ignorance do people concoct differences and dualities. You are free
from material contamination, and since the entire cosmos is caused by You and
cannot exist without You, it is an effect of Your transcendental qualities. Thus
the conception that Brahman is true and the world false cannot be maintained.
PURPORT
rla Vivantha Cakravart hkura says that the living entities are
representations of the Supreme Personality of Godhead's marginal potency
whereas the various bodies accepted by the living entities are products of the
material energy. Thus the body is considered material, and the soul is
considered spiritual. The origin of them both, however, is the same Supreme
Personality of Godhead. As the Lord explains in Bhagavad-gt (7.4-5):
bhmir po 'nalo vyu
kha mano buddhir eva ca
ahakra itya me
bhinn praktir aadh
apareyam itas tv any
prakti viddhi me parm
jva-bht mah-bho
yayeda dhryate jagat
"Earth, water, fire, air, ether, mind, intelligence and false egoall together
these eight comprise My separated material energies. But besides this inferior
nature, O mighty-armed Arjuna, there is a superior energy of Mine, which
consists of all living entities who are struggling with material nature and are
sustaining the universe." Thus both matter and the living entities are
manifestations of energy of the Supreme Lord. Since the energy and the
energetic are not different and since the material and marginal energies are
both energies of the supreme energetic, the Supreme Lord, ultimately the
518
Supreme Personality of Godhead is everything. In this regard, the example
may be given of gold that has not been molded and gold that has been molded
into various ornaments. A gold earring and the gold in a mine are different
only as cause and effect; otherwise they are the same. The Vednta-stra
describes that Brahman is the cause of everything. Janmdy asya yata [SB
1.1.1]. Everything is born of the Supreme Brahman, from which everything
emanates as different energies. None of these energies, therefore, should be
considered false. The Myvds' differentiation between Brahman and my
is only due to ignorance.
rmad Vrarghava crya, in his Bhgavata-candra-candrik, describes
the Vaiava philosophy as follows. The cosmic manifestation is described as
sat and asat, as cit and acit. Matter is acit, and the living force is cit, but their
origin is the Supreme Personality of Godhead, in whom there is no difference
between matter and spirit. According to this conception, the cosmic
manifestation, consisting of both matter and spirit, is not different from the
Supreme Personality of Godhead. Ida hi viva bhagavn ivetara: "This
cosmic manifestation is also the Supreme Personality of Godhead, although it
appears different from Him." In Bhagavad-gt (9.4) the Lord says:
may tatam ida sarva
jagad avyakta-mrtin
are in Me, but I am not in them." Thus although someone may say that the
Supreme Person is different from the cosmic manifestation, actually He is not.
The Lord says, may tatam ida sarvam: "In My impersonal feature I am spread
throughout the world." Therefore, this world is not different from Him. The
difference is a difference in names. For example, whether we speak of gold
earrings, gold bangles or gold necklaces, ultimately they are all gold. In a
similar way, all the different manifestations of matter and spirit are ultimately
519
one in the Supreme Personality of Godhead. ekam evdvitya brahma. This is
the Vedic version (Chndogya Upaniad 6.2.1). There is oneness because
everything emanates from the Supreme Brahman. The example already given
is that there is no difference between a golden earring and the gold mine as it
is. The Vaieika philosophers, however, because of their Myvda
conception, create differences. They say, brahma satya jagan mithy: "The
Absolute Truth is real, and the cosmic manifestation is false." But why should
the jagat be considered mithy? The jagat is an emanation from Brahman.
Therefore the jagat is also truth.
Vaiavas, therefore, do not consider the jagat to be mithy; rather, they
regard everything as reality in connection with the Supreme Personality of
Godhead.
ansaktasya viayn
yathrham upayujata
nirbandha ka-sambandhe
yukta vairgyam ucyate
prpacikatay buddhy
hari-sambandhi-vastuna
mumukubhi paritygo
vairgya phalgu kathyate
"Things should be accepted for the Lord's service and not for one's personal
sense gratification. If one accepts something without attachment and accepts
it because it is related to Ka, one's renunciation is called yukta vairgyam.
Whatever is favorable for the rendering of service to the Lord should be
accepted and should not be rejected as a material thing."
(Bhakti-rasmta-sindhu 1.2.255-256) The jagat should not be rejected as
mithy. It is truth, and the truth is realized when everything is engaged in the
service of the Lord. A flower accepted for one's sense gratification is material,
but when the same flower is offered to the Supreme Personality of Godhead by
520
a devotee, it is spiritual. Food taken and cooked for oneself is material, but
food cooked for the Supreme Lord is spiritual prasda. This is a question of
realization. Actually, everything is given by the Supreme Personality of
Godhead, and therefore everything is spiritual, but those who are not
advanced in proper knowledge make distinctions because of the interactions of
the three modes of material nature. In this regard, rla Jva Gosvm says that
although the sun is the only light, the sunshine, which is exhibited in seven
colors, and darkness, which is the absence of sunshine, are not different from
the sun, for without the existence of the sun such differentiations cannot
exist. There may be varied nomenclature because of different conditions, but
they are all the sun. The puras therefore say:
eka-dea-sthitasygner
jyotsn vistri yath
parasya brahmaa aktis
tathedam akhila jagat
"Just as the illumination of a fire, which is situated in one place, is spread all
over, the energies of the Supreme Personality of Godhead, Parabrahman, are
spread all over this universe." (Viu Pura 1.22.53) Materially, we can
directly perceive the sunshine spreading itself according to different names
and activities, but ultimately the sun is one. Similarly, sarva khalv ida
brahma: everything is an expansion of the Supreme Brahman. Therefore, the
Supreme Lord is everything, and He is one without differentiation. There is no
existence separate from the Supreme Personality of Godhead.
TEXT 9
H N d="H 'd
d F"F 9 l
'H H H
521
d = 9 ll ll
tv brahma kecid avayanty uta dharmam eke
eke para sad-asato purua paream
anye 'vayanti nava-akti-yuta para tv
kecin mah-puruam avyayam tma-tantram
SYNONYMS
tvmYou; brahmathe supreme truth, the Absolute Truth, Brahman;
kecitsome people, namely the group of Myvds known as the Vedntists;
avayanticonsider; utacertainly; dharmamreligion; ekesome others;
ekesome others; paramtranscendental; sat-asatoto both cause and
effect; puruamthe Supreme person; pareamthe supreme controller;
anyeothers; avayantidescribe; nava-akti-yutamendowed with nine
potencies; paramtranscendental; tvmunto You; kecitsome;
mah-puruamthe Supreme Personality of Godhead; avyayamwithout loss
of energy; tma-tantramsupremely independent.
TRANSLATION
Those who are known as the impersonalist Vedntists regard You as the
impersonal Brahman. Others, known as the Mmsaka philosophers, regard
You as religion. The Skhya philosophers regard You as the transcendental
person who is beyond prakti and purua and who is the controller of even the
demigods. The followers of the codes of devotional service known as the
Pacartras regard You as being endowed with nine different potencies. And
the Patajala philosophers, the followers of Patajali Muni, regard You as the
supreme independent Personality of Godhead, who has no equal or superior.
TEXT 10
522
9 =
= FHF l
9= F "
" d "" H ll ! ll
nha paryur ayo na marci-mukhy
jnanti yad-viracita khalu sattva-sarg
yan-myay muita-cetasa a daitya-
martydaya kim uta avad-abhadra-vtt
SYNONYMS
naneither; ahamI; para-yuthat personality who lives for millions and
millions of years (Lord Brahm); ayathe seven is of the seven planets;
nanor; marci-mukhyheaded by Marci i; jnantiknow; yatby
whom (the Supreme Lord); viracitamthis universe, which has been created;
khaluindeed; sattva-sargalthough born in the mode of material
goodness; yat-myayby the influence of whose energy;
muita-cetasatheir hearts are bewildered; aO my Lord; daityathe
demons; martya-dayathe human beings and others; kim utawhat to
speak of; avatalways; abhadra-vttinfluenced by the base qualities of
material nature.
TRANSLATION
O my Lord, I, who am considered to be the best of the demigods, and Lord
Brahm and the great is, headed by Marci, are born of the mode of goodness.
Nonetheless, we are bewildered by Your illusory energy and cannot understand
what this creation is. Aside from us, what is to be said of others, like the
demons and human beings, who are in the base modes of material nature
[rajo-gua and tamo-gua]? How will they know You?
523
PURPORT
Factually speaking, even those who are situated in the material mode of
goodness cannot understand the position of the Supreme Personality of
Godhead. What then is to be said of those who are situated in rajo-gua and
tamo-gua, the base qualities of material nature? How can we even imagine the
Supreme Personality of Godhead? There are so many philosophers trying to
understand the Absolute Truth, but since they are situated in the base
qualities of material nature and are addicted to so many bad habits, like
drinking, meat-eating, illicit sex and gambling, how can they conceive of the
Supreme Personality of Godhead? For them it is impossible. For the present
day, the pcartrik-vidhi as enunciated by Nrada Muni is the only hope.
rla Rpa Gosvm, therefore, has quoted the following verse from the
Brahma-ymala:
ruti-smti-purdi-
pacartra-vidhi vin
aikntik harer bhaktir
utptyaiva kalpate
"Devotional service of the Lord that ignores the authorized Vedic literatures
like the Upaniads, puras and Nrada-pacartra is simply an unnecessary
disturbance in society." (Bhakti-rasmta-sindhu 1.2.101(77)) Those who are
very advanced in knowledge and are situated in the mode of goodness follow
the Vedic instructions of the ruti and smti and other religious scriptures,
including the pcartrik-vidhi. Without understanding the Supreme
Personality of Godhead in this way, one only creates a disturbance. In this age
of Kali, so many gurus have sprung up, and because they do not refer to the
ruti-smti-purdi-pacartrika-vidhi, they are creating a great disturbance in
the world in regard to understanding the Absolute Truth. However, those who
follow the pcartrik-vidhi under the guidance of a proper spiritual master
can understand the Absolute Truth. It is said, pacartrasya ktsnasya vakt tu
524
bhagavn svayam: the pacartra system is spoken by the Supreme Personality
of Godhead, just like Bhagavad-gt. Vsudeva-ara vidur ajasaiva: the truth
can be understood only by one who has taken shelter of the lotus feet of
Vsudeva.
bahn janmanm ante
jnavn m prapadyate
vsudeva sarvam iti
sa mahtm sudurlabha
"After many births and deaths, he who is actually in knowledge surrenders
unto Me, knowing Me to be the cause of all causes and all that is. Such a great
soul is very rare." (Bg. 7.19) Only those who have surrendered to the lotus feet
of Vsudeva can understand the Absolute Truth.
vsudeve bhagavati
bhakti-yoga prayojita
janayaty u vairgya
jna ca yad ahaitukam
"By rendering devotional service unto the Personality of Godhead, r Ka,
one immediately acquires causeless knowledge and detachment from the
world." (SB 1.2.7) Therefore, Vsudeva, Bhagavn r Ka, personally teaches
in Bhagavad-gt:
mm eka araa vraja
"Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66)
bhakty mm abhijnti
yvn ya csmi tattvata
"One can understand the Supreme Personality as He is only by devotional
525
service." (Bg. 18.55) The Supreme Personality of Godhead is not properly
understood even by Lord iva or Lord Brahm, what to speak of others, but He
can be understood by the process of bhakti-yoga.
mayy sakta-man prtha
yoga yujan mad-raya
asaaya samagra m
yath jsyasi tac chu
(Bg. 7.1)
If one practices bhakti-yoga by taking shelter of Vsudeva, Ka, simply by
hearing Vsudeva speak about Himself, one can understand everything about
Him. Indeed, one can understand Him completely (samagram).
TEXT 11
F H F" F~
= HN' l
H ~ H = ==
FH "dH 'HF ll !! ll
sa tva samhitam ada sthiti-janma-na
bhtehita ca jagato bhava-bandha-mokau
vyur yath viati kha ca carcarkhya
sarva tad-tmakatayvagamo 'varuntse
SYNONYMS
saYour Lordship; tvamthe Supreme Personality of Godhead;
samhitamwhich has been created (by You); adaof this material cosmic
manifestation; sthiti-janma-namcreation, maintenance and annihilation;
526
bhtaof the living entities; hitam caand the different activities or
endeavors; jagataof the whole world; bhava-bandha-mokauin being
implicated and being liberated from material complications; vyuthe air;
yathas; viatienters; khamin the vast sky; caand;
cara-acara-khyamand everything, moving and nonmoving;
sarvameverything; tatthat; tmakataybecause of Your presence;
avagamaeverything is known to You; avaruntseYou are all-pervading and
therefore know everything.
TRANSLATION
My Lord, You are the supreme knowledge personified. You know everything
about this creation and its beginning, maintenance and annihilation, and You
know all the endeavors made by the living entities, by which they are either
implicated in this material world or liberated from it. As the air enters the vast
sky and also enters the bodies of all moving and nonmoving entities, You are
present everywhere, and therefore You are the knower of all.
PURPORT
As stated in the Brahma-sahit:
eko 'py asau racayitu jagad-aa-koi
yac-chaktir asti jagad-aa-cay yad-anta
antara-stha-paramu-cayntara-stha
"I worship the Personality of Godhead, Govinda, who by one of His plenary
portions enters the existence of every universe and every atomic particle and
thus manifests His infinite energy unlimitedly throughout the material
creation." (Bs. 5.35)
nanda-cinmaya-rasa-pratibhvitbhis
527
tbhir ya eva nija-rpatay kalbhi
goloka eva nivasaty akhiltma-bhto
"I worship Govinda, the primeval Lord, who resides in His own realm, Goloka,
with Rdh, who resembles His own spiritual figure and who embodies the
ecstatic potency [hldin]. Their companions are Her confidantes, who embody
extensions of Her bodily form and who are imbued and permeated with
ever-blissful spiritual rasa." (Bs. 5.37)
Although Govinda is always present in His abode (goloka eva nivasati), He
is simultaneously present everywhere. Nothing is unknown to Him, and
nothing can be hidden from Him. The example given here compares the Lord
to the air, which is within the vast sky and within every body but still is
different from everything.
TEXT 12
H " 8 F l
F ' " " 8 9 ' ll !- ll
avatr may d
ramamasya te guai
so 'ha tad draum icchmi
yat te yoid-vapur dhtam
SYNONYMS
avatrincarnations; mayby me; dhave been seen;
ramamasyawhile You demonstrate Your various pastimes; teof You;
guaiby the manifestations of transcendental qualities; saLord iva;
ahamI; tatthat incarnation; draum icchmiwish to see; yatwhich;
528
teof You; yoit-vaputhe body of a woman; dhtamwas accepted.
TRANSLATION
My Lord, I have seen all kinds of incarnations You have exhibited by Your
transcendental qualities, and now that You have appeared as a beautiful young
woman, I wish to see that form of Your Lordship.
PURPORT
When Lord iva approached Lord Viu, Lord Viu inquired about the
purpose for Lord iva's coming there. Now Lord iva discloses his desire. He
wanted to see the recent incarnation of Mohin-mrti, which Lord Viu had
assumed to distribute the nectar generated from the churning of the ocean of
milk.
TEXT 13
F " > F l
" "" H d ll ! ll
yena sammohit daity
pyit cmta sur
tad didkava yt
para kauthala hi na
SYNONYMS
yenaby such an incarnation; sammohitwere captivated; daitythe
demons; pyitwere fed; caalso; amtamnectar; surthe demigods;
tatthat form; didkavadesiring to see; ytwe have come here;
paramvery much; kauthalamgreat eagerness; hiindeed; naof
529
ourselves.
TRANSLATION
My Lord, we have come here desiring to see that form of Your Lordship
which You showed to the demons to captivate them completely and in this way
enable the demigods to drink nectar. I am very eager to see that form.
TEXT 14
d 3H=
H~ H H l
F H 9 ll !H ll
r-uka uvca
evam abhyarthito viur
bhagavn la-pin
prahasya bhva-gambhra
giria pratyabhata
SYNONYMS
abhyarthitabeing requested; viu bhagavnLord Viu, the Supreme
Personality of Godhead; la-pinby Lord iva, who carries a trident in
his hand; prahasyalaughing; bhva-gambhramwith serious gravity;
giriamunto Lord iva; pratyabhatareplied.
TRANSLATION
ukadeva Gosvm said: When Lord Viu was thus requested by Lord iva,
530
who carries a trident in his hand, He smiled with gravity and replied to Lord
iva as follows.
PURPORT
The Supreme Personality of Godhead, Viu, is known as Yogevara. Yatra
yogevara ka [Bg. 18.78]. Mystic yogs want to acquire some power by
practicing the yoga system, but Ka, the Supreme Personality of Godhead, is
known as the Supreme Lord of all mystic power. Lord iva wanted to see the
Mohin-mrti, which was captivating the entire world, and Lord Viu was
gravely thinking of how to captivate Lord iva also. Therefore the word
bhva-gambhram is used here. The illusory, material energy is represented by
Durgdev, who is the wife of Gira, or Lord iva. Durgdev could not
captivate Lord iva's mind, but now that Lord iva wanted to see Lord Viu's
feminine form, Lord Viu, by His mystic power, would assume a form that
would captivate even Lord iva. Therefore Lord Viu was grave and at the
same time was smiling.
TEXT 15
H H=
d " 9 9 ' l
F d 9 ll !7 ll
r-bhagavn uvca
kauthalya daityn
yoid-veo may dhta
payat sura-kryi
gate pya-bhjane
SYNONYMS
531
kauthalyafor the bewildering; daitynmof the demons;
yoit-veathe form of a beautiful woman; mayby Me; dhtaassumed;
payatseeing that it is necessary for Me; sura-kryifor executing the
interests of the demigods; gatehaving been taken away; pya-bhjanethe
jug of nectar.
TRANSLATION
The Supreme Personality of Godhead said: When the demons took away the
jug of nectar, I assumed the form of a beautiful woman to bewilder them by
directly cheating them and thus to act in the interest of the demigods.
PURPORT
When the Supreme Personality of Godhead assumed the form of the
beautiful woman Mohin-mrti, the demons were certainly captivated, but the
demigods present were not. In other words, those who maintain a demoniac
mentality are bewildered by the beauty of a woman, but those who are
advanced in Ka consciousness, or even those on the platform of goodness,
are not bewildered. The Supreme Personality of Godhead knew that because
Lord iva is not an ordinary person, he cannot be bewildered even by the most
beautiful woman. Cupid himself tried to invoke Lord iva's lusty desires in the
presence of Prvat, but Lord iva was never agitated. Rather, the blazing fire
from Lord iva's eyes turned Cupid to ashes. Therefore, Lord Viu had to
think twice about what kind of beautiful form would bewilder even Lord iva.
Consequently He was smiling gravely, as stated in the previous verse (prahasya
bhva-gambhram). A beautiful woman generally cannot induce Lord iva to
be lusty, but Lord Viu was considering whether there was any form of
woman who could enchant him.
532
TEXT 16
' " "" F F l
d N F H " ll ! ll
tat te 'ha darayiymi
didko sura-sattama
kmin bahu mantavya
sakalpa-prabhavodayam
SYNONYMS
tatthat; teunto you; ahamI; darayiymishall show;
didkodesirous of seeing; sura-sattamaO best of the demigods;
kminmof persons who are very lusty; bahuvery much; mantavyaman
object of adoration; sakalpalusty desires; prabhava-udayamcausing to be
strongly aroused.
TRANSLATION
O best of the demigods, I shall now show you My form that is very much
appreciated by those who are lusty. Since you want to see that form, I shall
reveal it in your presence.
PURPORT
Lord iva's desiring to see Lord Viu reveal the most attractive and
beautiful form of a woman was certainly a joking affair. Lord iva knew that
he could not be agitated by any so-called beautiful woman. "The Daityas may
have been bewildered," he thought, "but since even the demigods could not be
agitated, what to speak of me, who am the best of all the demigods?" However,
because Lord iva wanted to see Lord Viu's form as a woman, Lord Viu
533
decided to impersonate a woman and show him a form that would immediately
put him in an ocean of lusty desires. In effect, therefore, Lord Viu told Lord
iva, "I will show you My form as a woman, and if you become agitated by lusty
desires, do not blame Me." The attractive features of a woman are appreciated
by those who are affected by lusty desires, but those who are above such
desires, who are on the platform of Ka consciousness, are very difficult to
bewilder. Nonetheless, by the supreme desire of the Personality of Godhead,
everything can be done. This was to be a test of whether Lord iva could
remain unagitated.
TEXT 17
d 3H=
N H H F H' l
FH > > H F F ll !O ll
r-uka uvca
iti bruvo bhagavs
tatraivntaradhyata
sarvata craya cakur
bhava ste sahomay
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; bruvawhile
speaking; bhagavnLord Viu, the Supreme Personality of Godhead;
tatrathere; evaimmediately; antaradhyatadisappeared from the vision
of Lord iva and his associates; sarvataeverywhere; crayanmoving;
cakuthe eyes; bhavaLord iva; steremained; saha-umaywith his
wife, Um.
534
TRANSLATION
ukadeva Gosvm continued: After speaking in this way, the Supreme
Personality of Godhead, Viu, immediately disappeared, and Lord iva
remained there with Um, looking for Him all around with moving eyes.
TEXT 18
""H HM
H= H" l
HB d" d F"
" d FN ll ! ll
tato dadaropavane vara-striya
vicitra-puprua-pallava-drume
vikrat kanduka-llay lasad-
dukla-paryasta-nitamba-mekhalm
SYNONYMS
tatathereafter; dadaraLord iva saw; upavanein a nice forest;
vara-striyama very beautiful woman; vicitraof many varieties;
pupaflowers; aruapink; pallavaleaves; drumein the midst of the
trees; vikratmengaged in playing; kandukawith a ball; llayby
pastimes of playing; lasatshining; duklaby a sari; paryastacovered;
nitambaon her hips; mekhalmdressed with a belt.
TRANSLATION
Thereafter, in a nice forest nearby, full of trees with reddish-pink leaves and
535
varieties of flowers, Lord iva saw a beautiful woman playing with a ball. Her
hips were covered with a shining sari and ornamented with a belt.
TEXT 19
H dF
d 8 " " l
H '>
" H F ll ! ll
vartanodvartana-kampita-stana-
praka-hroru-bharai pade pade
prabhajyamnm iva madhyata calat-
pada-pravla nayat tatas tata
SYNONYMS
vartanaby the falling down; udvartanaand springing up;
kampitatrembling; stanaof the two breasts; prakabeautiful;
hraand of garlands; uru-bharaibecause of the heavy load; pade padeat
every step; prabhajyamnm ivaas if breaking; madhyatain the middle
portion of the body; calatmoving like that; pada-pravlamfeet reddish like
coral; nayatmmoving; tata tatahere and there.
TRANSLATION
Because the ball was falling down and bouncing up, as She played with it
Her breasts trembled, and because of the weight of those breasts and Her heavy
flower garlands, Her waist appeared to be all but breaking at every step, as Her
two soft feet, which were reddish like coral, moved here and there.
536
TEXT 20
" d" d=
= l
FHd H d B F
d dB ll - ll
diku bhramat-kanduka-cpalair bha
prodvigna-tryata-lola-locanm
sva-kara-vibhrjita-kualollasat-
kapola-nllaka-maitnanm
SYNONYMS
dikuin all directions; bhramatmoving; kandukaof the ball;
cpalairestlessness; bhamnow and then; prodvignafull of anxieties;
traeyes; yatabroad; lolarestless; locanmwith such eyes;
sva-karaon Her own two ears; vibhrjitailluminating; kualaearrings;
ullasatshining; kapolacheeks; nlabluish; alakawith hair;
maitawas decorated; nanmface.
TRANSLATION
The woman's face was decorated by broad, beautiful, restless eyes, which
moved as the ball bounced here and there from Her hand. The two brilliant
earrings on Her ears decorated Her shining cheeks like bluish reflections, and
the hair scattered on Her face made Her even more beautiful to see.
TEXT 21
~" " d dN = H
537
F Hd H l
H d d" d
H " ll -! ll
lathad dukla kabar ca vicyut
sannahyat vma-karea valgun
vinighnatm anya-karea kanduka
vimohayant jagad-tma-myay
SYNONYMS
lathatslipping or slackening; duklamthe sari; kabarm caand the hair
on the head; vicyutmbeing slackened and scattered; sannahyatmtrying
to bind; vma-kareawith the left hand; valgunvery beautifully
attractive; vinighnatmstriking; anya-kareawith the right hand;
kandukamthe ball; vimohayantmin this way captivating everyone;
jagatthe whole world; tma-myayby the spiritual potency, the internal
energy.
TRANSLATION
As She played with the ball, the sari covering Her body became loose, and
Her hair scattered. She tried to bind Her hair with Her beautiful left hand, and
at the same time She played with the ball by striking it with Her right hand.
This was so attractive that the Supreme Lord, by His internal potency, in this
way captivated everyone.
PURPORT
In Bhagavad-gt (7.14) it is said, daiv hy e gua-may mama my
duratyay: the external potency of the Supreme Personality of Godhead is
extremely strong. Indeed, everyone is fully captivated by her activities. Lord
538
ambhu (iva) was not to be captivated by the external potency, but because
Lord Viu wanted to captivate Him also, He exhibited His internal potency
to act the way that His external potency acts to captivate ordinary living
entities. Lord Viu can captivate anyone, even such a strong personality as
Lord ambhu.
TEXT 22
H " H d" d 9"
H BF <FHF 8d< 8 l
M FH
d 3 FH > H " ll -- ll
t vkya deva iti kanduka-llayead-
vrsphua-smita-visa-kaka-mua
str-prekaa-pratisamkaa-vihvaltm
ntmnam antika um sva-ga ca veda
SYNONYMS
tmHer; vkyaafter observing; devaLord ambhu; itiin this way;
kanduka-llayby playing with the ball; atslight; vrby bashfulness;
asphuanot very distinct; smitawith smiling; visasent;
kaka-muadefeated by the glances; str-prekaaby glancing at that
beautiful woman; pratisamkaaand by constantly being watched by Her;
vihvala-tmwhose mind was agitated; nanot; tmnamhimself;
antike(situated) nearby; ummhis wife, mother Um; sva-gan caand
his associates; vedaLord iva could understand.
TRANSLATION
539
While Lord iva observed the beautiful woman playing with the ball, She
sometimes glanced at him and slightly smiled in bashfulness. As he looked at the
beautiful woman and She watched him, he forgot both himself and Um, his
most beautiful wife, as well as his associates nearby.
PURPORT
The material bondage of this world is that a beautiful woman can captivate
a handsome man and that a handsome man can captivate a beautiful woman.
Such are the affairs that began when Lord iva observed the beautiful girl
playing with the ball. In such activities, the influence of Cupid is very
prominent. As both parties move their eyebrows and glance at one another,
their lusty desires increase more and more. Such reciprocations of lusty desire
took place between Lord iva and the beautiful woman, even though Um and
Lord iva's associates were by Lord iva's side. Such is the attraction between
man and woman in the material world. Lord iva was supposed to be above all
this attraction, but he was victimized by the captivating power of Lord Viu.
abhadeva thus explains the nature of lusty attraction:
pusa striy mithun-bhvam eta
tayor mitho hdaya-granthim hu
ato gha-ketra-sutpta-vittair
janasya moho 'yam aha mameti
"The attraction between male and female is the basic principle of material
existence. On the basis of this misconception, which ties together the hearts of
the male and female, one becomes attracted to his body, home, property,
children, relatives and wealth. In this way one increases life's illusions and
thinks in terms of 'I and mine.' " (SB 5.5.8) When a man and woman exchange
feelings of lust, both of them are victimized, and thus they are bound to this
material world in various ways.
540
TEXT 23
F d F d" d "
H" H M l
HF FF '"
HF " HF d ll - ll
tasy kargrt sa tu kanduko yad
gato vidra tam anuvrajat-striy
vsa sastra laghu mruto 'harad
bhavasya devasya kilnupayata
SYNONYMS
tasyof the beautiful woman; kara-agrtfrom the hand; sathat;
tubut; kandukathe ball; yadwhen; gatahad gone; vidramfar
off; tamthat ball; anuvrajatbegan to follow; striyof that woman;
vsathe covering dress; sa-stramwith the belt; laghubecause of being
very fine; mrutathe breeze; aharatblew away; bhavasyawhile Lord
iva; devasyathe chief demigod; kilaindeed; anupayatawas always
looking.
TRANSLATION
When the ball leaped from Her hand and fell at a distance, the woman began
to follow it, but as Lord iva observed these activities, a breeze suddenly blew
away the fine dress and belt that covered her.
TEXT 24
H = l " l
541
" F > H9A H d ll -H ll
eva t rucirpg
darany manoramm
dv tasy mana cakre
viajjanty bhava kila
SYNONYMS
evamin this way; tmHer; rucira-apgmpossessing all attractive
features; daranympleasing to see; manorammbeautifully formed;
dvseeing; tasymupon Her; mana cakrethought; viajjantymto
be attracted by him; bhavaLord iva; kilaindeed.
TRANSLATION
Thus Lord iva saw the woman, every part of whose body was beautifully
formed, and the beautiful woman also looked at him. Therefore, thinking that
She was attracted to him, Lord iva became very much attracted to Her.
PURPORT
Lord iva was observing every part of the woman's body, and She was also
glancing at him with restless eyes. Thus iva thought that She was also
attracted to him, and now he wanted to touch Her.
TEXT 25
HFd FH l
H F" ll -7 ll
taypahta-vijnas
542
tat-kta-smara-vihvala
bhavny api payanty
gata-hrs tat-pada yayau
SYNONYMS
tayby Her; apahtataken away; vijnagood sense; tat-ktadone by
Her; smaraby the smiling; vihvalahaving become mad for Her;
bhavnywhile Bhavn, the wife of Lord iva; apialthough;
payantywas seeing all these incidents; gata-hrbereft of all shame;
tat-padamto the place where She was situated; yayauwent.
TRANSLATION
Lord iva, his good sense taken away by the woman because of lusty desires
to enjoy with Her, became so mad for Her that even in the presence of Bhavn
he did not hesitate to approach Her.
TEXT 26
F HHM H B l
H 9 F HB ll - ll
s tam yntam lokya
vivastr vrit bham
nilyamn vkeu
hasant nnvatihata
SYNONYMS
sthat woman; tamLord iva; yntamwho was coming near;
lokyaseeing; vivastrShe was naked; vritvery bashful; bhamso
543
much; nilyamnwas hiding; vkeuamong the trees; hasantsmiling;
nanot; anvatihatastood in one place.
TRANSLATION
The beautiful woman was already naked, and when She saw Lord iva
coming toward Her, She became extremely bashful. Thus She kept smiling, but
She hid Herself among the trees and did not stand in one place.
TEXT 27
H" H H 9 " l
dF = H d H ~ ll -O ll
tm anvagacchad bhagavn
bhava pramuitendriya
kmasya ca vaa nta
kareum iva ythapa
SYNONYMS
tmHer; anvagacchatfollowed; bhagavnLord iva; bhavaknown as
Bhava; pramuita-indriyawhose senses were agitated; kmasyaof lusty
desires; caand; vaamvictimized; ntahaving become; kareuma
female elephant; ivajust as; ythapaa male elephant.
TRANSLATION
His senses being agitated, Lord iva, victimized by lusty desires, began to
follow Her, just as a lusty elephant follows a she-elephant.
544
TEXT 28
F ' H H H M l
d N' 3 N 9FH ll - ll
so 'nuvrajytivegena
ghtvnicchat striyam
kea-bandha upnya
bhubhy pariasvaje
SYNONYMS
saLord iva; anuvrajyafollowing Her; ati-vegenawith great speed;
ghtvcatching; anicchatmalthough She was not willing to be caught;
striyamthe woman; kea-bandheon the cluster of hair; upnyadragging
Her near; bhubhymwith his arms; pariasvajeembraced Her.
TRANSLATION
After following Her with great speed, Lord iva caught Her by the braid of
Her hair and dragged Her near him. Although She was unwilling, he embraced
Her with his arms.
TEXTS 29-30
F " H d d ~ l
F F H d ll - ll
=H l F 9 l
" HF ~ " HH ll ll
sopagh bhagavat
545
kari kari yath
itas tata prasarpant
viprakra-iroruh
tmna mocayitvga
surarabha-bhujntart
prdravat s pthu-ro
my deva-vinirmit
SYNONYMS
sthe woman; upaghbeing captured and embraced; bhagavatby
Lord iva; kariby a male elephant; karia she-elephant; yathas; ita
tatahere and there; prasarpantswirling like a snake;
viprakrascattered; iroruhall the hair on Her head; tmnamHerself;
mocayitvreleasing; agaO King; sura-abhaof the best of the
demigods (Lord iva); bhuja-antartfrom the entanglement in the midst of
the arms; prdravatbegan to run very fast; sShe; pthu-robearing
very large hips; myinternal potency; deva-vinirmitexhibited by the
TRANSLATION
Being embraced by Lord iva like a female elephant embraced by a male, the
woman, whose hair was scattered, swirled like a snake. O King, this woman,
who had large, high hips, was a woman of yogamy presented by the Supreme
Personality of Godhead. She released Herself somehow or other from the fond
embrace of Lord iva's arms and ran away.
TEXT 31
FF "H " H " d l
546
U d H H H ll ! ll
tasysau padav rudro
vior adbhuta-karmaa
pratyapadyata kmena
vairieva vinirjita
SYNONYMS
tasyaof He who is the Supreme Lord; asauLord iva; padavmthe place;
rudraLord iva; vioof Lord Viu; adbhuta-karmaaof He who
acts very wonderfully; pratyapadyatabegan to follow; kmenaby lusty
desire; vairi ivaas if by an enemy; vinirjitabeing harassed.
TRANSLATION
As if harassed by an enemy in the form of lusty desires, Lord iva followed
the path of Lord Viu, who acts very wonderfully and who had taken the form
of Mohin.
PURPORT
Lord iva cannot be victimized by my. Therefore it is to be understood
that Lord iva was being thus harassed by Lord Viu's internal potency. Lord
Viu can perform many wonderful activities through His various potencies.
parsya aktir vividhaiva ryate
svbhvik jna-bala-kriy ca
(vetvatara Upaniad 6.8)
[Cc. Madhya 13.65, purport]
The Supreme Lord has various potencies, by which He can act very efficiently.
To do anything expertly, He doesn't even need to contemplate. Since Lord
547
iva was being harassed by the woman, it is to be understood that this was
being done not by a woman but by Lord Viu Himself.
TEXT 32
F 'H >Fd" F l
~F H HF 'H ll - ll
tasynudhvato reta
caskandmogha-retasa
umio ythapasyeva
vsitm anudhvata
SYNONYMS
tasyaof him (Lord iva); anudhvatawho was following; retathe
semen; caskandadischarged; amogha-retasaof that person whose
discharge of semen never goes in vain; umiamad; ythapasyaof a male
elephant; ivajust like; vsitmto a female elephant able to conceive
pregnancy; anudhvatafollowing.
TRANSLATION
Just as a maddened bull elephant follows a female elephant who is able to
conceive pregnancy, Lord iva followed the beautiful woman and discharged
semen, even though his discharge of semen never goes in vain.
TEXT 33
FF l
548
^F > F ll ll
yatra yatrpatan mahy
retas tasya mahtmana
tni rpyasya hemna ca
ketry san mah-pate
SYNONYMS
yatrawherever; yatraand wherever; apatatfell; mahymon the surface
of the world; retathe semen; tasyaof him; mah-tmanaof the great
personality (Lord iva); tniall those places; rpyasyaof silver;
hemnaof gold; caand; ketrimines; sanbecame; mah-pateO
King.
TRANSLATION
O King, wheresoever on the surface of the globe fell the semen of the great
personality of Lord iva, mines of gold and silver later appeared.
PURPORT
rla Vivantha Cakravart hkura comments that those who seek gold
and silver can worship Lord iva for material opulences. Lord iva lives under
a bael tree and does not even construct a house in which to dwell, but although
he is apparently poverty-stricken, his devotees are sometimes opulently
endowed with large quantities of silver and gold. Parkit Mahrja later asks
about this, and ukadeva Gosvm replies.
TEXT 34
FFF 9 H9H9 = l
549
H =F 9F F ll H ll
sarit-sarasu aileu
vanepavaneu ca
yatra kva csann ayas
tatra sannihito hara
SYNONYMS
saritnear the shores of the rivers; sarasuand near the lakes; aileunear
the mountains; vaneuin the forests; upavaneuin the gardens or small
forests; caalso; yatrawherever; kvaanywhere; caalso; sanwere
exiting; ayagreat sages; tatrathere; sannihitawas present;
haraLord iva.
TRANSLATION
Following Mohin, Lord iva went everywherenear the shores of the
rivers and lakes, near the mountains, near the forests, near the gardens, and
wherever there lived great sages.
PURPORT
rla Vivantha Cakravart hkura remarks that Mohin-mrti dragged
Lord iva to so many places, especially to where the great sages lived, to
instruct the sages that their Lord iva had become mad for a beautiful woman.
Thus although they were all great sages and saintly persons, they should not
think themselves free, but should remain extremely cautious about beautiful
women. No one should think himself liberated in the presence of a beautiful
woman. The stras enjoin:
mtr svasr duhitr v
550
nviviktsano bhavet
balavn indriya-grmo
vidvsam api karati
"One should not stay in a solitary place with a woman, even if she be his
mother, sister or daughter, for the senses are so uncontrollably powerful that in
the presence of a woman one may become agitated, even if he is very learned
and advanced." (SB 9.19.17)
TEXT 35
Fd F F '" " H l
Bd B FH d ll 7 ll
skanne retasi so 'payad
tmna deva-myay
jakta npa-reha
sannyavartata kamalt
SYNONYMS
skannewhen fully discharged; retasithe semen; saLord iva;
apayatsaw; tmnamhis own self; deva-myayby the my of the
Supreme Personality of Godhead; jaktamhad become victimized as a fool;
npa-rehaO best of kings (Mahrja Parkit); sannyavartatarestrained
himself further; kamaltfrom illusion.
TRANSLATION
O Mahrja Parkit, best of kings, when Lord iva had fully discharged
semen, he could see how he himself had been victimized by the illusion created
by the Supreme Personality of Godhead. Thus he restrained himself from any
551
further my.
PURPORT
Once one is agitated by lusty desires upon seeing a woman, those desires
increase more and more, but when semen is discharged in the act of sex, the
lusty desires diminish. The same principle acted upon Lord iva. He was
allured by the beautiful woman Mohin-mrti, but when his semen had been
fully discharged, he came to his senses and realized how he had been victimized
as soon as he saw the woman in the forest. If one is trained to protect his
semen by observing celibacy, naturally he is not attracted by the beauty of a
woman. If one can remain a brahmacr, he saves himself so much trouble in
material existence. Material existence means enjoying the pleasure of sexual
intercourse (yan maithundi-ghamedhi-sukham [SB 7.9.45]). If one is educated
about sex life and is trained to protect his semen, he is saved from the danger
of material existence.
TEXT 36
~H " l
H F " " ll ll
athvagata-mhtmya
tmano jagad-tmana
aparijeya-vryasya
na mene tad u hdbhutam
SYNONYMS
athathus; avagatabeing fully convinced about; mhtmyathe greatness;
tmanaof himself; jagat-tmanaand of the Supreme Personality of
Godhead; aparijeya-vryasyawho has unlimited potency; nanot;
552
menedid consider; tatthe miraculous activities of the Supreme Personality
of Godhead in bewildering him; u hacertainly; adbhutamas wonderful.
TRANSLATION
Thus Lord iva could understand his position and that of the Supreme
Personality of Godhead, who has unlimited potencies. Having reached this
understanding, he was not at all surprised by the wonderful way Lord Viu
had acted upon him.
PURPORT
The Supreme Personality of Godhead is known as all-powerful because no
one can excel Him in any activity. In Bhagavad-gt (7.7) the Lord says, matta
paratara nnyat kicid asti dhanajaya: "O conqueror of wealth, there is no
truth superior to Me." No one can equal the Lord or be greater than Him, for
He is the master of everyone. As stated in Caitanya-caritmta (di 5.142),
ekale vara ka, ra saba bhtya. The Supreme Personality of Godhead,
Ka, is the only master of everyone, including even Lord iva, what to speak
of others. Lord iva was already aware of the supreme power of Lord Viu,
but when he was actually put into bewilderment, he felt proud to have such an
exalted master.
TEXT 37
H =lHH B ' F " l
3H= N FH 9 ll O ll
tam aviklavam avram
lakya madhusdana
uvca parama-prto
553
bibhrat sv pauru tanum
SYNONYMS
tamhim (Lord iva); aviklavamwithout being agitated by the incident
that had taken place; avramwithout being ashamed; lakyaseeing;
madhu-sdanathe Supreme Personality of Godhead, who is known as
Madhusdana, the killer of the demon Madhu; uvcasaid;
parama-prtabeing very pleased; bibhratassuming; svmHis own;
paurumoriginal; tanumform.
TRANSLATION
Seeing Lord iva unagitated and unashamed, Lord Viu [Madhusdana]
was very pleased. Thus He resumed His original form and spoke as follows.
PURPORT
Although Lord iva was aghast at the potency of Lord Viu, he did not
feel ashamed. Rather, he was proud to be defeated by Lord Viu. Nothing is
hidden from the Supreme Personality of Godhead, for He is in everyone's
heart. Indeed, the Lord says in Bhagavad-gt (15.15), sarvasya cha hdi
sannivio matta smtir jnam apohana ca: "I am seated in everyone's heart,
and from Me come remembrance, knowledge and forgetfulness." Whatever
happened had taken place under the direction of the Supreme Personality of
Godhead, and therefore there was no cause to be sorry or ashamed. Although
Lord iva is never defeated by anyone, when defeated by Lord Viu he felt
proud that he had such an exalted and powerful master.
TEXT 38
H H=
554
"8H H HN ' B FH B F~ l
M^ FH ' l ll ll
r-bhagavn uvca
diy tva vibudha-reha
sv nihm tman sthita
yan me str-rpay svaira
mohito 'py aga myay
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said; diyall
auspiciousness; tvamunto you; vibudha-rehaO best of all the demigods;
svmin your own; nihmfixed situation; tmanof your own self;
sthitayou are situated; yatas; meMine; str-rpayappearance like a
woman; svairamsufficiently; mohitaenchanted; apiin spite of;
agaO Lord iva; myayby My potency.
TRANSLATION
The Supreme Personality of Godhead said: O best of the demigods, although
you have been amply harassed because of My potency in assuming the form of a
woman, you are established in your position. Therefore, may all good fortune be
upon you.
PURPORT
Since Lord iva is the best of the demigods, he is the best of all devotees
(vaiavn yath ambhu). His exemplary character was therefore praised
by the Supreme Personality of Godhead, who gave His benediction by saying,
"May all good fortune be upon you." When a devotee becomes a little proud,
the Supreme Lord sometimes exhibits His supreme power to dissipate the
555
devotee's misunderstanding. After being amply harassed by Lord Viu's
potency, Lord iva resumed his normal, unagitated condition. This is the
position of a devotee. A devotee should not be agitated under any
circumstances, even in the worst reverses. As confirmed in Bhagavad-gt
(6.22), yasmin sthito na dukhena gurupi viclyate: because of his full faith in
the Supreme Personality of Godhead, a devotee is never agitated, even in the
greatest trials. This pridelessness is possible only for the first-class devotees, of
whom Lord ambhu is one.
TEXT 39
d ' H9FH" l
FHF H"Fd ll ll
ko nu me 'titaren my
viaktas tvad-te pumn
ts tn visjat bhvn
dustarm akttmabhi
SYNONYMS
kawhat; nuindeed; meMy; atitaretcan surpass; mymillusory
energy; viaktaattached to material sense enjoyment; tvat-teexcept for
you; pumnperson; tnsuch conditions; tnunto the materially attached
persons; visjatmin surpassing; bhvnreactions of material activities;
dustarmvery difficult to surmount; akta-tmabhiby persons unable to
control their senses.
TRANSLATION
My dear Lord ambhu, who within this material world but you can surpass
556
My illusory energy? People are generally attached to sense enjoyment and
conquered by its influence. Indeed, the influence of material nature is very
difficult for them to surmount.
PURPORT
Of the three chief demigodsBrahm, Viu and Mahevaraall but
Viu are under the influence of my. In Caitanya-caritmta, they are
described as my, which means "under my's influence." But even though
Lord iva associates with my, he is not influenced. The living entities are
affected by my, but although Lord iva apparently associates with my, he
is not affected. In other words, all living entities within this material world
except for Lord iva are swayed by my. Lord iva is therefore neither
viu-tattva nor jva-tattva. He is between the two.
TEXT 40
F HH l
F d d^ ll H ll
seya gua-may my
na tvm abhibhaviyati
may samet klena
kla-rpea bhgaa
SYNONYMS
sthat insurmountable; iyamthis; gua-mayconsisting of the three
modes of material nature; myillusory energy; nanot; tvmyou;
abhibhaviyatiwill be able to bewilder in the future; maywith Me;
sametjoined; klenaeternal time; kla-rpeain the form of time;
557
bhgaawith her different parts.
TRANSLATION
The material, external energy [my], who cooperates with Me in creation
and who is manifested in the three modes of nature, will not be able to bewilder
you any longer.
PURPORT
When Lord iva was present, his wife, Durg, was also there. Durg works
in cooperation with the Supreme Personality of Godhead in creating the
cosmic manifestation. The Lord says in Bhagavad-gt (9.10), maydhyakea
prakti syate sacarcaram: "The material energy [prakti] works under My
direction, O son of Kunt, and is producing all moving and unmoving beings."
Prakti is Durg.
si-sthiti-pralaya-sdhana-aktir ek
chyeva yasya bhuvanni bibharti durg
[Bs. 5.44]
The entire cosmos is created by Durg in cooperation with Lord Viu in the
form of kla, time. Sa kata lokn nu sj. Sa im lokn asjata. This is the
version of the Vedas (Aitareya Upaniad 1.1.1-2). My happens to be the wife
of Lord iva, and thus Lord iva is in association with my, but Lord Viu
here assures Lord iva that this my will no longer be able to captivate him.
TEXT 41
d 3H=
H H HF Fd l
558
F FH ll H! ll
r-uka uvca
eva bhagavat rjan
rvatskena sat-kta
mantrya ta parikramya
sagaa svlaya yayau
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamthus; bhagavatby the
Supreme Personality of Godhead; rjanO King; rvatsa-akenawho
always carries the mark of rvatsa on His breast; sat-ktabeing very much
applauded; mantryataking permission from; tamHim;
parikramyacircumambulating; sa-gaawith his associates;
sva-layamto his own abode; yayauwent back.
TRANSLATION
ukadeva Gosvm said: O King, having thus been praised by the Supreme
Personality, who bears the mark of rvatsa on His chest, Lord iva
circumambulated Him. Then, after taking permission from Him, Lord iva
returned to his abode, Kailsa, along with his associates.
PURPORT
rla Vivantha Cakravart hkura remarks that when Lord iva was
offering obeisances unto Lord Viu, Lord Viu arose and embraced him.
Therefore the word rvatskena is used here. The mark of rvatsa adorns the
chest of Lord Viu, and therefore when Lord Viu embraced Lord iva while
being circumambulated, the rvatsa mark touched Lord iva's bosom.
559
TEXT 42
H HH l
F 9 =8~ ll H- ll
tma-bht t my
bhavn bhagavn bhava
sammatm i-mukhyn
prtycatha bhrata
SYNONYMS
tma-aa-bhtma potency of the Supreme Soul; tmunto her;
mymthe illusory energy; bhavnmwho is the wife of Lord iva;
bhagavnthe powerful; bhavaLord iva; sammatmaccepted;
i-mukhynmby the great sages; prtyin jubilation; caabegan to
address; athathen; bhrataO Mahrja Parkit, descendant of Bharata.
TRANSLATION
O descendant of Bharata Mahrja, Lord iva, in jubilation, then addressed
his wife, Bhavn, who is accepted by all authorities as the potency of Lord
Viu.
TEXT 43
FHF
F F " H l
d 9 '
H ' d FH ll H ll
560
ayi vyapayas tvam ajasya my
parasya pusa para-devaty
aha kalnm abho 'pi muhye
yayvao 'nye kim utsvatantr
SYNONYMS
ayioh; vyapayahave seen; tvamyou; ajasyaof the unborn;
mymthe illusory energy; parasya pusaof the Supreme Person;
para-devatythe Absolute Truth; ahammyself; kalnmof plenary
portions; abhathe chief; apialthough; muhyebecame bewildered;
yayby her; avaaimperceptibly; anyeothers; kim utawhat to speak
of; asvatantrfully dependent on my.
TRANSLATION
Lord iva said: O Goddess, you have now seen the illusory energy of the
Supreme Personality of Godhead, who is the unborn master of everyone.
Although I am one of the principal expansions of His Lordship, even I was
illusioned by His energy. What then is to be said of others, who are fully
dependent on my?
TEXT 44
FH
FFM 3 H l
F 9 F 9
d H H " ll HH ll
ya mm apcchas tvam upetya yogt
sam-sahasrnta uprata vai
561
sa ea skt purua puro
na yatra klo viate na veda
SYNONYMS
yamabout whom; mmfrom me; apcchainquired; tvamyou;
upetyacoming near me; yogtfrom performing mystic yoga; samyears;
sahasra-anteat the end of one thousand; upratamceasing; vaiindeed;
saHe; eahere is; sktdirectly; puruathe Supreme Person;
purathe original; nanot; yatrawhere; klaeternal time;
viatecan enter; nanor; vedathe Vedas.
TRANSLATION
When I finished performing mystic yoga for one thousand years, you asked
me upon whom I was meditating. Now, here is that Supreme Person to whom
time has no entrance and who the Vedas cannot understand.
PURPORT
Eternal time enters anywhere and everywhere, but it cannot enter the
kingdom of god. Nor can the Vedas understand the Supreme Personality of
Godhead. This is an indication of the Lord's being omnipotent, omnipresent
and omniscient.
TEXT 45
d 3H=
'F H l 'H l
F' ~ ' B = ll H7 ll
562
r-uka uvca
iti te 'bhihitas tta
vikrama rga-dhanvana
sindhor nirmathane yena
dhta phe mahcala
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; teunto you;
abhihitaexplained; ttamy dear King; vikramaprowess;
rga-dhanvanaof the Supreme Personality of Godhead, who carries the
rga bow; sindhoof the ocean of milk; nirmathanein the churning;
yenaby whom; dhtawas held; pheon the back; mah-acalathe
great mountain.
TRANSLATION
ukadeva Gosvm said: My dear King, the person who bore the great
mountain on His back for the churning of the ocean of milk is the same
Supreme Personality of Godhead, known as rga-dhanv. I have now
described to you His prowess.
TEXT 46
d'H
F U H= l
" d H
FFF F ll H ll
etan muhu krtayato 'nuvato
na riyate jtu samudyama kvacit
563
yad uttamaloka-gunuvarana
samasta-sasra-parirampaham
SYNONYMS
etatthis narration; muhuconstantly; krtayataof one who chants;
anuvataand also hears; nanot; riyateannihilated; jtuat any
time; samudyamathe endeavor; kvacitat any time; yatbecause;
uttamalokaof the Supreme Personality of Godhead;
gua-anuvaranamdescribing the transcendental qualities; samastaall;
sasraof material existence; pariramamisery; apahamfinishing.
TRANSLATION
The endeavor of one who constantly hears or describes this narration of the
churning of the ocean of milk will never be fruitless. Indeed, chanting the
glories of the Supreme Personality of Godhead is the only means to annihilate
all sufferings in this material world.
TEXT 47
F"H9S H
H F' ~ l
d< HH 9 F
F F d 'F ll HO ll
asad-aviayam aghri bhva-gamya prapannn
amtam amara-varyn ayat sindhu-mathyam
kapaa-yuvati-veo mohayan ya surrs
tam aham upastn kma-pra nato 'smi
564
SYNONYMS
asat-aviayamnot understood by the atheists; aghrimunto the lotus feet
of the Supreme Personality of Godhead; bhva-gamyamunderstood by
devotees; prapannnfully surrendered; amtamthe nectar;
amara-varynonly unto the demigods; ayatgave to drink;
sindhu-mathyamproduced from the ocean of milk;
kapaa-yuvati-veaappearing as a false young girl; mohayancaptivating;
yaHe who; sura-arnthe enemies of the demigods; tamunto Him;
ahamI; upastnmof the devotees; kma-pramwho fulfills all desires;
nata asmiI offer my respectful obeisances.
TRANSLATION
Assuming the form of a young woman and thus bewildering the demons, the
Supreme Personality of Godhead distributed to His devotees, the demigods, the
nectar produced from the churning of the ocean of milk. Unto that Supreme
Personality of Godhead, who always fulfills the desires of His devotees, I offer
my respectful obeisances.
PURPORT
The instruction of this narration concerning the churning of the milk
ocean is clearly manifested by the Supreme Personality of Godhead. Although
He is equal to everyone, because of natural affection He favors His devotees.
565
to him." This partiality of the Supreme Personality of Godhead is natural. A
person cares for his children not because of partiality but in a reciprocation of
love. The children depend on the father's affection, and the father
affectionately maintains the children. Similarly, because devotees do not know
anything but the lotus feet of the Lord, the Lord is always prepared to give
protection to His devotees and fulfill their desires. He therefore says, kaunteya
pratijnhi na me bhakta praayati: [Bg. 9.31] "O son of Kunt, declare it
boldly that My devotee never perishes."
Thus end the Bhaktivedanta purports of the Eighth Canto, Twelfth Chapter, of the
rmad-Bhgavatam, entitled "The Mohin-mrti Incarnation Bewilders Lord
iva."
13. Description of Future Manus
Of the fourteen Manus, six Manus have already been described. Now, this
chapter will consecutively describe each Manu from the seventh to the
fourteenth.
The seventh Manu, who is the son of Vivasvn, is known as rddhadeva.
He has ten sons, named Ikvku, Nabhaga, Dha, aryti, Nariyanta,
Nbhga, Dia, Tara, Padhra and Vasumn. In this manvantara, or reign
of Manu, among the demigods are the dityas, Vasus, Rudras, Vivedevas,
Maruts, Avin-kumras and bhus. The king of heaven, Indra, is known as
Purandara, and the seven sages are known as Kayapa, Atri, Vasiha,
566
Vivmitra, Gautama, Jamadagni and Bharadvja. During this period of Manu,
the Supreme Personality of Godhead Viu appears from the womb of Aditi in
His incarnation as the son of Kayapa.
In the period of the eighth Manu, the Manu is Svari. His sons are headed
by Nirmoka, and among the demigods are the Sutaps. Bali, the son of
Virocana, is Indra, and Glava and Paraurma are among the seven sages. In
this age of Manu, the incarnation of the Supreme Personality of Godhead
appears as Srvabhauma, the son of Devaguhya and Sarasvat.
In the period of the ninth Manu, the Manu is Daka-svari. His sons are
headed by Bhtaketu, and among the demigods are the Marcigarbhas.
Adbhuta is Indra, and among the seven sages is Dyutimn. In this period of
Manu, the incarnation abha is born of yumn and Ambudhr.
In the period of the tenth Manu, the Manu is Brahma-svari. Among his
sons is Bhriea, and the seven sages are Havimn and others. Among the
demigods are the Suvsanas, and ambhu is Indra. The incarnation in this
period of Manu is Vivaksena, who is a friend of ambhu and who is born from
the womb of Vic in the house of a brhmaa named Vivasra.
In the period of the eleventh Manu, the Manu is Dharma-svari, who has
ten sons, headed by Satyadharma. Among the demigods are the Vihagamas,
Indra is known as Vaidhta, and the seven sages are Arua and others. In this
manvantara, the incarnation is Dharmasetu, who is born of Vaidht and
ryaka.
In the period of the twelfth Manu, the Manu is Rudra-svari, whose sons
are headed by Devavn. The demigods are the Haritas and others, Indra is
tadhm, and the seven sages are Tapomrti and others. The incarnation in
this manvantara is Sudhm, or Svadhm, who is born from the womb of
Sunt. His father's name is Satyasah.
In the period of the thirteenth Manu, the Manu is Deva-svari. Among
his sons is Citrasena, the demigods are the Sukarms and others, Indra is
Divaspati, and Nirmoka is among the sages. The manvantara-avatra is
567
Yogevara, who is born of Devahotra and Bhat.
In the period of the fourteenth Manu, the Manu is Indra-svari. Among
his sons are Uru and Gambhra, the demigods are the Pavitras and others,
Indra is uci, and among the sages are Agni and Bhu. The incarnation of this
manvantara is known as Bhadbhnu. He is born of Satryaa from the womb
of Vitn.
The total duration of the periods ruled by these Manus is calculated to be
one thousand catur-yugas, or 4,300,000 times 1,000 years.
TEXT 1
d 3H=
H HFH " H l
FR H F" ll ! ll
r-uka uvca
manur vivasvata putra
rddhadeva iti ruta
saptamo vartamno yas
tad-apatyni me u
SYNONYMS
r-uka uvcar ukadeva Gosvm said; manuManu; vivasvataof
the sun-god; putrason; rddhadevaas rddhadeva; itithus;
rutaknown, celebrated; saptamaseventh; vartamnaat the present
moment; yahe who; tathis; apatynichildren; mefrom me;
ujust hear.
TRANSLATION
568
ukadeva Gosvm said: The present Manu, who is named rddhadeva, is
the son of Vivasvn, the predominating deity on the sun planet. rddhadeva is
the seventh Manu. Now please hear from me as I describe his sons.
TEXTS 2-3
Hd > H ' 8 H = l
'~ FR "8 3 ll - ll
^9> 9' > " HF F l
H HFHF " ll ll
ikvkur nabhaga caiva
dha arytir eva ca
nariyanto 'tha nbhga
saptamo dia ucyate
tara ca padhra ca
daamo vasumn smta
manor vaivasvatasyaite
daa-putr parantapa
SYNONYMS
ikvkuIkvku; nabhagaNabhaga; caalso; evaindeed;
dhaDha; arytiaryti; evacertainly; caalso;
nariyantaNariyanta; athaas well as; nbhgaNbhga;
saptamathe seventh one; diaDia; ucyateis so celebrated; tara
caand Tara; padhra caand Padhra; daamathe tenth one;
vasumnVasumn; smtaknown; manoof Manu; vaivasvatasyaof
Vaivasvata; eteall these; daa-putrten sons; parantapaO King.
569
TRANSLATION
O King Parkit, among the ten sons of Manu are Ikvku, Nabhaga, Dha,
aryti, Nariyanta and Nbhga. The seventh son is known as Dia. Then
come Tara and Padhra, and the tenth son is known as Vasumn.
TEXT 4
" HFH " H " H 9 l
H H " F 9 " ll H ll
dity vasavo rudr
vivedev marud-ga
avinv bhavo rjann
indras te purandara
SYNONYMS
ditythe dityas; vasavathe Vasus; rudrthe Rudras;
vivedevthe Vivedevas; marut-gaand the Maruts; avinauthe two
Avin brothers; bhavathe bhus; rjanO King; indrathe king of
heaven; temof them; purandaraPurandara.
TRANSLATION
In this manvantara, O King, the dityas, the Vasus, the Rudras, the
Vivedevas, the Maruts, the two Avin-kumra brothers and the bhus are the
demigods. Their head king [Indra] is Purandara.
TEXT 5
570
d 'H FB> H '~ l
" FR9 F ll 7 ll
kayapo 'trir vasiha ca
vivmitro 'tha gautama
jamadagnir bharadvja
iti saptaraya smt
SYNONYMS
kayapaKayapa; atriAtri; vasihaVasiha; caand;
vivmitraVivmitra; athaas well as; gautamaGautama;
jamadagniJamadagni; bharadvjaBharadvja; itithus;
sapta-ayathe seven sages; smtcelebrated.
TRANSLATION
Kayapa, Atri, Vasiha, Vivmitra, Gautama, Jamadagni and Bharadvja
are known as the seven sages.
TEXT 6
HA d"" l
"H H H ^' d ll ll
atrpi bhagavaj-janma
kayapd aditer abht
ditynm avarajo
viur vmana-rpa-dhk
SYNONYMS
571
atrain this Manu's reign; apicertainly; bhagavat-janmaappearance of
the Supreme Personality of Godhead; kayaptby Kayapa Muni; aditeof
mother Aditi; abhtbecame possible; ditynmof the dityas;
avara-jathe youngest; viuLord Viu Himself;
vmana-rpa-dhkappearing as Lord Vmana.
TRANSLATION
In this manvantara, the Supreme Personality of Godhead appeared as the
youngest of all the dityas, known as Vmana, the dwarf. His father was
Kayapa and His mother Aditi.
TEXT 7
F FRH l
H~ H H HH = ll O ll
sakepato mayoktni
sapta-manvantari te
bhaviyy atha vakymi
vio aktynvitni ca
SYNONYMS
sakepatain brief; mayby me; uktniexplained; saptaseven;
manu-antarichanges of Manu; teunto you; bhaviyithe future
Manus; athaalso; vakymiI shall speak; vioof Lord Viu; akty
anvitniempowered by the energy; caalso.
TRANSLATION
572
I have briefly explained to you the position of the seven Manus. Now I shall
describe the future Manus, along with the incarnations of Lord Viu.
TEXT 8
HHFH> Hd F 3 l
F = " H ll ll
vivasvata ca dve jye
vivakarma-sute ubhe
saj chy ca rjendra
ye prg abhihite tava
SYNONYMS
vivasvataof Vivasvn; caalso; dvetwo; jyewives;
vivakarma-sutethe two daughters of Vivakarm; ubheboth of them;
sajSaj; chyChy; caand; rja-indraO King; yeboth of
whom; prkbefore; abhihitedescribed; tavaunto you.
TRANSLATION
O King, I have previously described [in the Sixth Canto] the two daughters
of Vivakarm, named Saj and Chy, who were the first two wives of
Vivasvn.
TEXT 9
HBH d F F F M l
" H> F > ll ll
573
tty vaavm eke
ts saj-suts traya
yamo yam rddhadeva
chyy ca sut chu
SYNONYMS
ttymthe third wife; vaavmVaav; ekesome people; tsmof all
three wives; saj-sut trayathree issues of Saj; yamaone son
named Yama; yamYam, a daughter; rddhadevarddhadeva, another
son; chyyof Chy; caand; sutnthe sons; ujust hear about.
TRANSLATION
It is said that the sun-god had a third wife, named Vaav. Of the three
wives, the wife named Saj had three children-Yama, Yam and
rddhadeva. Now let me describe the children of Chy.
TEXT 10
FH F d F HF l
>F ' " HBH ll ! ll
svaris tapat kany
bhry savaraasya y
anaicaras ttyo 'bhd
avinau vaavtmajau
SYNONYMS
svariSvari; tapatTapat; kanythe daughter; bhrythe wife;
savaraasyaof King Savaraa; yshe who; anaicaraanaicara;
574
ttyathe third issue; abhttook birth; avinauthe two Avin-kumras;
vaav-tma-jauthe sons of the wife known as Vaav.
TRANSLATION
Chy had a son named Svari and a daughter named Tapat, who later
became the wife of King Savaraa. Chy's third child is known as anaicara
[Saturn]. Vaav gave birth to two sons, namely the Avin brothers.
TEXT 11
8 ' FH H l
dHFdU FH ll !! ll
aame 'ntara yte
svarir bhavit manu
nirmoka-virajaskdy
svari-tanay npa
SYNONYMS
aamethe eighth; antareManu's period; ytewhen arrived;
svariSvari; bhavitwill become; manuthe eighth Manu;
nirmokaNirmoka; virajaska-dyVirajaska and others; svariof
Svari; tanaythe sons; npaO King.
TRANSLATION
O King, when the period of the eighth Manu arrives, Svari will become
the Manu. Nirmoka and Virajaska will be among his sons.
575
PURPORT
The present reign is that of Vaivasvata Manu. According to astronomical
calculations, we are now in the twenty-eighth yuga of Vaivasvata Manu. Each
Manu lives for seventy-one yugas, and fourteen such Manus rule in one day of
Lord Brahm. We are now in the period of Vaivasvata Manu, the seventh
Manu, and the eighth Manu will come into existence after many millions of
years. But ukadeva Gosvm, having heard from authorities, foretells that the
eighth Manu will be Svari and that Nirmoka and Virajaska will be among
his sons. stra can foretell what will happen millions and millions of years in
the future.
TEXT 12
" H F F H l
9 H =F N" H ll !- ll
tatra dev sutapaso
viraj amtaprabh
te virocana-suto
balir indro bhaviyati
SYNONYMS
tatrain that period of Manu; devthe demigods; sutapasathe Sutaps;
virajthe Virajas; amtaprabhthe Amtaprabhas; temof them;
virocana-sutathe son of Virocana; baliMahrja Bali; indrathe king
of heaven; bhaviyatiwill become.
TRANSLATION
576
In the period of the eighth Manu, among the demigods will be the Sutaps,
the Virajas and the Amtaprabhas. The king of the demigods, Indra, will be Bali
Mahrja, the son of Virocana.
TEXT 13
"H = HH " l
" " H FHF ll ! ll
dattvem ycamnya
viave ya pada-trayam
rddham indra-pada hitv
tata siddhim avpsyati
SYNONYMS
dattvgiving in charity; immthis entire universe; ycamnyawho was
begging from him; viaveunto Lord Viu; yaBali Mahrja;
pada-trayamthree paces of land; rddhamachieved; indra-padamthe
post of Indra; hitvgiving up; tatathereafter; siddhimperfection;
avpsyatiwill achieve.
TRANSLATION
Bali Mahrja gave a gift of three paces of land to Lord Viu, and because
of this charity he lost all the three worlds. Later, however, when Lord Viu is
pleased because of Bali's giving everything to Him, Bali Mahrja will achieve
the perfection of life.
PURPORT
In Bhagavad-gt (7.3) it is stated, manuy sahasreu kacid yatati
577
siddhaye: out of many millions of people, one may attempt to achieve success
in life. This success is explained here. Rddham indra-pada hitv tata
siddhim avpsyati. Siddhi consists of achieving the favor of Lord Viu, not the
yoga-siddhis. The yoga-siddhis-aim, laghim, mahim, prpti, prkmya, itva,
vaitva and kmvasyitare temporary. The ultimate siddhi is to achieve the
favor of Lord Viu.
TEXT 14
'F H N F l
H ''d FH "' F FHBH ll !H ll
yo 'sau bhagavat baddha
prtena sutale puna
niveito 'dhike svargd
adhunste sva-r iva
SYNONYMS
yaBali Mahrja; asauhe; bhagavatby the Personality of Godhead;
baddhabound; prtenabecause of favor; sutalein the kingdom of Sutala;
punaagain; niveitasituated; adhikemore opulent; svargtthan the
heavenly planets; adhunat the present moment; steis situated; sva-r
ivaequal to the position of Indra.
TRANSLATION
With great affection, the Personality of Godhead bound Bali and then
installed him in the kingdom of Sutala, which is more opulent than the
heavenly planets. Mahrja Bali now resides on that planet and is more
comfortably situated than Indra.
578
TEXTS 15-16
H "R " d F~ l
l Fd HN" ll !7 ll
FR9 F H FH l
"F FH FH B ll ! ll
glavo dptimn rmo
droa-putra kpas tath
yaga pitsmka
bhagavn bdaryaa
ime saptarayas tatra
bhaviyanti sva-yogata
idnm sate rjan
sve sva rama-maale
SYNONYMS
glavaGlava; dptimnDptimn; rmaParaurma;
droa-putrathe son of Drocrya, namely Avatthm;
kpaKpcrya; tathas well; yagayaga; pit asmkamour
father; bhagavnthe incarnation of Godhead; bdaryaaVysadeva;
imeall of them; sapta-ayathe seven sages; tatrain the eighth
manvantara; bhaviyantiwill become; sva-yogataas a result of their
service to the Lord; idnmat the present moment; satethey are all
existing; rjanO King; sve svein their own; rama-maaledifferent
hermitages.
TRANSLATION
579
O King, during the eighth manvantara, the great personalities Glava,
Dptimn, Paraurma, Avatthm, Kpcrya, yaga and our father,
Vysadeva, the incarnation of Nryaa, will be the seven sages. For the
present, they are all residing in their respective ramas.
TEXT 17
" H FFH FH l
F~ "" ' H N "F ll !O ll
devaguhyt sarasvaty
srvabhauma iti prabhu
sthna purandard dhtv
balaye dsyatvara
SYNONYMS
devaguhytfrom His father, Devaguhya; sarasvatymin the womb of
Sarasvat; srvabhaumaSrvabhauma; itithus; prabhuthe master;
sthnamplace; purandartfrom Lord Indra; htvtaking away by force;
balayeunto Bali Mahrja; dsyatiwill give; varathe master.
TRANSLATION
In the eighth manvantara, the greatly powerful Personality of Godhead
Srvabhauma will take birth. His father will be Devaguhya, and His mother
will be Sarasvat. He will take the kingdom away from Purandara [Lord Indra]
and give it to Bali Mahrja.
TEXT 18
580
H "FH H FH l
d "Rd UFF ll ! ll
navamo daka-svarir
manur varua-sambhava
bhtaketur dptaketur
ity dys tat-sut npa
SYNONYMS
navamaninth; daka-svariDaka-svari; manuthe Manu;
varua-sambhavaborn as the son of Varua; bhtaketuBhtaketu;
dptaketuDptaketu; itithus; dyand so on; tathis; sutsons;
npaO King.
TRANSLATION
O King, the ninth Manu will be Daka-svari, who is born of Varua.
Among his sons will be Bhtaketu, and Dptaketu.
TEXT 19
= U " H " '" F l
U F H 9F ll ! ll
pr-marcigarbhdy
dev indro 'dbhuta smta
dyutimat-pramukhs tatra
bhaviyanty ayas tata
SYNONYMS
581
prthe Pras; marcigarbhathe Marcigarbhas; dylike that;
devthe demigods; indrathe king of heaven; adbhutaAdbhuta;
smtaknown; dyutimatDyutimn; pramukhheaded by; tatrain that
ninth period of Manu; bhaviyantiwill become; ayathe seven is;
tatathen.
TRANSLATION
In this ninth manvantara, the Pras and Marcigarbhas will be among the
demigods. The king of heaven, Indra, will be named Adbhuta, and Dyutimn
will be among the seven sages.
TEXT 20
'N ' 9 Hd l
H F d '" ll - ll
yumato 'mbudhrym
abho bhagavat-kal
bhavit yena sarddh
tri-lok bhokyate 'dbhuta
SYNONYMS
yumataof the father, yumn; ambudhrymin the womb of the
mother, Ambudhr; abhaabha; bhagavat-kala partial incarnation
of the Supreme Personality of Godhead; bhavitwill be; yenaby whom;
sarddhmall-opulent; tri-lokmthe three worlds; bhokyatewill enjoy;
adbhutathe Indra of the name Adbhuta.
582
TRANSLATION
abhadeva, a partial incarnation of the Supreme Personality of Godhead,
will take birth from his father, yumn, and his mother, Ambudhr. He will
enable the Indra named Adbhuta to enjoy the opulence of the three worlds.
TEXT 21
" N FH dF l
F 9 U H ll -! ll
daamo brahma-svarir
upaloka-suto manu
tat-sut bhriedy
havimat pramukh dvij
SYNONYMS
daamathe tenth Manu; brahma-svariBrahma-svari;
upaloka-sutaborn of Upaloka; manuwill be Manu; tat-suthis sons;
bhriea-dyBhriea and others; havimatHavimn;
pramukhheaded by; dvijthe seven sages.
TRANSLATION
The son of Upaloka known as Brahma-svari will be the tenth Manu.
Bhriea will be among his sons, and the brhmaas headed by Havimn will
be the seven sages.
TEXT 22
583
HF d F F" l
F HFHU " H F ll -- ll
havimn sukta satyo
jayo mrtis tad dvij
suvsana-viruddhdy
dev ambhu surevara
SYNONYMS
havimnHavimn; suktaSukta; satyaSatya; jayaJaya;
mrtiMrti; tadat that time; dvijthe seven sages; suvsanathe
Suvsanas; viruddhathe Viruddhas; dyand so on; devthe demigods;
ambhuambhu; sura-varaIndra, king of the demigods.
TRANSLATION
Havimn, Sukta, Satya, Jaya, Mrti and others will be the seven sages, the
Suvsanas and Viruddhas will be among the demigods, and ambhu will be their
king, Indra.
TEXT 23
HHF H9 F d l
FH H HF H ll - ll
vivakseno vicy tu
ambho sakhya kariyati
jta svena bhagavn
ghe vivasjo vibhu
584
SYNONYMS
vivaksenaVivaksena; vicymin the womb of Vic; tuthen;
ambhoof ambhu; sakhyamfriendship; kariyatiwill create;
jtabeing born; sva-aenaby a plenary portion; bhagavnthe
Supreme Personality of Godhead; ghein the home; vivasjaof
Vivasra; vibhuthe supremely powerful Lord.
TRANSLATION
In the home of Vivasra, a plenary portion of the Supreme Personality of
Godhead will appear from the womb of Vic as the incarnation known as
Vivaksena. He will make friends with ambhu.
TEXT 24
H ' FH d" H l
FF > F' " " ll -H ll
manur vai dharma-svarir
ekdaama tmavn
angats tat-sut ca
satyadharmdayo daa
SYNONYMS
manuthe Manu; vaiindeed; dharma-svariDharmasvari;
ekdaamaeleventh; tmavnthe controller of the senses; angatwill
come in the future; tathis; sutsons; caand;
satyadharma-dayaSatyadharma and others; daaten.
585
TRANSLATION
In the eleventh manvantara, the Manu will be Dharma-svari, who will be
extremely learned in spiritual knowledge. From him there will come ten sons,
headed by Satyadharma.
TEXT 25
H l d H = F l
" > H ' F 9 9>" ll -7 ll
vihagam kmagam
nirvarucaya sur
indra ca vaidhtas tem
aya crudaya
SYNONYMS
vihagamthe Vihagamas; kmagamthe Kmagamas;
nirvarucayathe Nirvarucis; surthe demigods; indrathe king of
heaven, Indra; caalso; vaidhtaVaidhta; temof them; ayathe
seven sages; caalso; arua-dayaheaded by Arua.
TRANSLATION
The Vihagamas, Kmagamas, Nirvarucis and others will be the demigods.
The king of the demigods, Indra, will be Vaidhta, and the seven sages will be
headed by Arua.
TEXT 26
586
dF F F ' F F l
H ' M d ' ll - ll
ryakasya sutas tatra
dharmasetur iti smta
vaidhty harer aas
tri-lok dhrayiyati
SYNONYMS
ryakasyaof ryaka; sutathe son; tatrain that period (the eleventh
manvantara); dharmasetuDharmasetu; itithus; smtacelebrated;
vaidhtymfrom the mother, Vaidht; hareof the Supreme Personality
of Godhead; aaa partial incarnation; tri-lokmthe three worlds;
dhrayiyatiwill rule.
TRANSLATION
The son of ryaka known as Dharmasetu, a partial incarnation of the
Supreme Personality of Godhead, will appear from the womb of Vaidht, the
wife of ryaka, and will rule the three worlds.
TEXT 27
H " FH " l
" HH " H> " H B" F ll -O ll
bhavit rudra-svar
rjan dvdaamo manu
devavn upadeva ca
devarehdaya sut
587
SYNONYMS
bhavitwill appear; rudra-svariRudra-svari; rjanO King;
dvdaamathe twelfth; manuManu; devavnDevavn;
upadevaUpadeva; caand; devarehaDevareha; dayasuch
persons; sutsons of the Manu.
TRANSLATION
O King, the twelfth Manu will be named Rudra-svari. Devavn, Upadeva
and Devareha will be among his sons.
TEXT 28
' = " " H> " l
9> FF ' d" ll - ll
tadhm ca tatrendro
dev ca haritdaya
aya ca tapomrtis
tapasvy gndhrakdaya
SYNONYMS
tadhmtadhm; caalso; tatrain that period; indrathe king of
heaven; devthe demigods; caand; harita-dayaheaded by the
Haritas; aya caand the seven sages; tapomrtiTapomrti;
tapasvTapasv; gndhrakagndhraka; dayaand so on.
TRANSLATION
588
In this manvantara, the name of Indra will be tadhm, and the demigods
will be headed by the Haritas. Among the sages will be Tapomrti, Tapasv and
gndhraka.
TEXT 29
FH' F' l
FFF F F H ll - ll
svadhmkhyo harer aa
sdhayiyati tan-mano
antara satyasahasa
sunty suto vibhu
SYNONYMS
svadhm-khyaSvadhm; hare aaa partial incarnation of the
Supreme Personality of Godhead; sdhayiyatiwill rule; tat-manoof that
Manu; antaramthe manvantara; satyasahasaof Satyasah; suntyof
Sunt; sutathe son; vibhumost powerful.
TRANSLATION
From the mother named Sunt and the father named Satyasah will come
Svadhm, a partial incarnation of the Supreme Personality of Godhead. He
will rule that manvantara.
TEXT 30
M " " HFH H l
589
=F H=U " HFH " ll ll
manus trayodao bhvyo
deva-svarir tmavn
citrasena-vicitrdy
deva-svari-dehaj
SYNONYMS
manuthe Manu; trayodaathirteenth; bhvyawill become;
deva-svariDeva-svari; tmavnwell advanced in spiritual knowledge;
citrasenaCitrasena; vicitra-dyand others, like Vicitra; deva-svariof
Deva-svari; deha-jsons.
TRANSLATION
The thirteenth Manu will be named Deva-svari, and he will be very
advanced in spiritual knowledge. Among his sons will be Citrasena and Vicitra.
TEXT 31
" H F d F F " "HF l
dH" U H 9F" ll ! ll
dev sukarma-sutrma-
saj indro divaspati
nirmoka-tattvadardy
bhaviyanty ayas tad
SYNONYMS
devthe demigods; sukarmathe Sukarms; sutrma-sajand the
590
Sutrmas; indrathe king of heaven; divaspatiDivaspati;
nirmokaNirmoka; tattvadara-dyand others, like Tattvadara;
bhaviyantiwill become; ayathe seven sages; tadat that time.
TRANSLATION
In the thirteenth manvantara, the Sukarms and Sutrmas will be among the
demigods, Divaspati will be the king of heaven, and Nirmoka and Tattvadara
will be among the seven sages.
TEXT 32
" H F 3 "HF l
N FH ll - ll
devahotrasya tanaya
upahart divaspate
yogevaro harer ao
bhaty sambhaviyati
SYNONYMS
devahotrasyaof Devahotra; tanayathe son; upahartthe benefactor;
divaspateof Divaspati, the Indra at that time; yoga-varaYogevara, the
master of mystic powers; hare aaa partial representation of the
Supreme Personality of Godhead; bhatymin the womb of his mother,
Bhat; sambhaviyatiwill appear.
TRANSLATION
The son of Devahotra known as Yogevara will appear as a partial
591
incarnation of the Supreme Personality of Godhead. His mother's name will be
Bhat. He will perform activities for the welfare of Divaspati.
TEXT 33
H " FH > " l
3N 'U " FH H ll ll
manur v indra-svari
caturdaama eyati
uru-gambhra-budhdy
indra-svari-vryaj
SYNONYMS
manuthe Manu; veither; indra-svariIndra-svari;
caturdaamafourteenth; eyatiwill become; uruUru;
gambhraGambhra; budha-dyand others, such as Budha;
indra-svariof Indra-svari; vrya-jborn of the semen.
TRANSLATION
The name of the fourteenth Manu will be Indra-svari. He will have sons
like Uru, Gambhra and Budha.
TEXT 34
H> 9 " H =" H l
N = 'UFFH ll H ll
pavitr cku dev
592
ucir indro bhaviyati
agnir bhu uci uddho
mgadhdys tapasvina
SYNONYMS
pavitrthe Pavitras; ckuthe Ckuas; devthe demigods;
uciuci; indrathe king of heaven; bhaviyatiwill become;
agniAgni; bhuBhu; uciuci; uddhauddha;
mgadhaMgadha; dyand so on; tapasvinathe sages.
TRANSLATION
The Pavitras and Ckuas will be among the demigods, and uci will be
Indra, the king of heaven. Agni, Bhu, uci, uddha, Mgadha and others of
great austerity will be the seven sages.
TEXT 35
FF N F" l
H H ll 7 ll
satryaasya tanayo
bhadbhnus tad hari
vitny mahrja
kriy-tantn vityit
SYNONYMS
satryaasyaof Satryaa; tanayathe son; bhadbhnuBhadbhnu;
tadat that time; harithe Supreme Personality of Godhead;
vitnymin the womb of Vitn; mah-rjaO King; kriy-tantnall
593
spiritual activities; vityitwill perform.
TRANSLATION
O King Parkit, in the fourteenth manvantara the Supreme Personality of
Godhead will appear from the womb of Vitn, and His father's name will be
Satryaa. This incarnation will be celebrated as Bhadbhnu, and He will
administer spiritual activities.
TEXT 36
> " d l
d FM ll ll
rja caturdaaitni
tri-klnugatni te
proktny ebhir mita kalpo
yuga-shasra-paryaya
SYNONYMS
rjanO King; caturdaafourteen; etniall these; tri-klathe three
periods of time (past, present and future); anugatnicovering; teto you;
proktnidescribed; ebhiby these; mitaestimated; kalpaone day of
Brahm; yuga-shasraone thousand cycles of four yugas;
paryayaconsisting of.
TRANSLATION
O King, I have now described to you the fourteen Manus appearing in the
past, present and future. The total duration of time ruled by these Manus is one
594
thousand yuga cycles. This is called a kalpa, or one day of Lord Brahm.
Thus end the Bhaktivedanta purports of the Eighth Canto, Thirteenth Chapter, of
the rmad-Bhgavatam, entitled "Description of Future Manus."
14. The System of Universal Management
This chapter describes the duties allotted to Manu by the Supreme
Personality of Godhead. All the Manus, as well as their sons, the sages, the
demigods and the Indras, act under the orders of various incarnations of the
Supreme Personality of Godhead. At the end of every catur-yuga, consisting of
Satya-yuga, Dvpara-yuga, Tret-yuga and Kali-yuga, the sages, acting under
the orders of the Supreme Personality of Godhead, distribute the Vedic
knowledge and thus reinstate eternal religious principles. Manu's duty is to
reestablish the system of religion. Manu's sons execute Manu's orders, and thus
the entire universe is maintained by Manu and his descendants. The Indras
are various rulers of the heavenly planets. Assisted by the demigods, they rule
the three worlds. The Supreme Personality of Godhead also appears as
incarnations in different yugas. He appears as Sanaka, Santana, Yjavalkya,
Datttreya and others, and thus He gives instructions in spiritual knowledge,
prescribed duties, principles of mystic yoga, and so on. As Marci and others,
He creates progeny; as the king, He punishes the miscreants; and in the form
of time, He annihilates the creation. One may argue, "If the all-powerful
Supreme Personality of Godhead can do anything simply by His will, why has
He arranged for so many personalities to manage?" How and why He does this
cannot be understood by those who are under the clutches of my.
595
TEXT 1
H=
H9 H~ H"FH l
Fd F"FH ll ! ll
r-rjovca
manvantareu bhagavan
yath manv-dayas tv ime
yasmin karmai ye yena
niyukts tad vadasva me
SYNONYMS
r-rj uvcaKing Parkit said; manvantareuin the reign of each Manu;
bhagavanO great sage; yathas; manu-dayathe Manus and others;
tubut; imethese; yasminin which; karmaiactivities; yewhich
persons; yenaby whom; niyuktappointed; tatthat; vadasvakindly
describe; meto me.
TRANSLATION
Mahrja Parkit inquired: O most opulent ukadeva Gosvm, please
explain to me how Manu and the others in each manvantara are engaged in
their respective duties, and by whose order they are so engaged.
TEXT 2
9H=
H > > l
596
" F > H FH 9F ll - ll
r-ir uvca
manavo manu-putr ca
munaya ca mah-pate
indr sura-ga caiva
sarve purua-san
SYNONYMS
r-i uvcar ukadeva Gosvm said; manavaall the Manus;
manu-putrall the sons of Manu; caand; munayaall the great sages;
caand; mah-pateO King; indrall the Indras; sura-gathe
demigods; caand; evacertainly; sarveall of them; purua-sanunder
the rule of the Supreme person.
TRANSLATION
ukadeva Gosvm said: The Manus, the sons of Manu, the great sages, the
Indras and all the demigods, O King, are appointed by the Supreme Personality
of Godhead in His various incarnations such as Yaja.
TEXT 3
" d~ FH l
H" U = " ll ll
yajdayo y kathit
pauruyas tanavo npa
manv-dayo jagad-ytr
nayanty bhi pracodit
597
SYNONYMS
yaja-dayathe Lord's incarnation known as Yaja and others; ywho;
kathitalready spoken of; pauruyaof the Supreme Person;
tanavaincarnations; npaO King; manu-dayathe Manus and others;
jagat-ytrmuniversal affairs; nayanticonduct; bhiby the
incarnations; pracoditbeing inspired.
TRANSLATION
O King, I have already described to you various incarnations of the Lord,
such as Yaja. The Manus and others are chosen by these incarnations, under
whose direction they conduct the universal affairs.
PURPORT
The Manus execute the orders of the Supreme Personality of Godhead in
His various incarnations.
TEXT 4
= d F> ~ l
F 9 ' ' F ll H ll
catur-yugnte klena
grast chruti-gan yath
tapas ayo 'payan
yato dharma santana
SYNONYMS
598
catu-yuga-anteat the end of every four yugas (Satya, Dvpara, Tret and
Kali); klenain due course of time; grastnlost; ruti-ganthe Vedic
instruction; yathas; tapasby austerity; ayagreat saintly persons;
apayanby seeing misuse; yatawherefrom; dharmaoccupational
duties; santanaeternal.
TRANSLATION
At the end of every four yugas, the great saintly persons, upon seeing that
the eternal occupational duties of mankind have been misused, reestablish the
principles of religion.
PURPORT
In this verse, the words dharma and santana are very important.
Santana means "eternal," and dharma means "occupational duties." From
Satya-yuga to Kali-yuga, the principles of religion and occupational duty
gradually deteriorate. In Satya-yuga, the religious principles are observed in
full, without deviation. In Tret-yuga, however, these principles are somewhat
neglected, and only three fourths of the religious duties continue. In
Dvpara-yuga only half of the religious principles continue, and in Kali-yuga
only one fourth of the religious principles, which gradually disappear. At the
end of Kali-yuga, the principles of religion, or the occupational duties of
humanity, are almost lost. Indeed, in this Kali-yuga we have passed through
only five thousand years, yet the decline of santana-dharma is very
prominent. The duty of saintly persons, therefore, is to take up seriously the
cause of santana-dharma and try to reestablish it for the benefit of the entire
human society. The Ka consciousness movement has been started according
to this principle. As stated in rmad-Bhgavatam (12.3.51):
kaler doa-nidhe rjan
599
krtand eva kasya
The entire Kali-yuga is full of faults. It is like an unlimited ocean of faults. But
the Ka consciousness movement is very authorized. Therefore, following in
the footsteps of r Caitanya Mahprabhu, who five hundred years ago
inaugurated the movement of sakrtana, ka-krtana, we are trying to
introduce this movement, according to superior orders, all over the world.
Now, if the inaugurators of this movement strictly follow the regulative
principles and spread this movement for the benefit of all human society, they
will certainly usher in a new way of life by reestablishing santana-dharma, the
eternal occupational duties of humanity. The eternal occupational duty of the
human being is to serve Ka. Jvera 'svarpa' haya-kera 'nitya-dsa.' [Cc.
Madhya 20.108]. This is the purport of santana-dharma. Santana means nitya,
or "eternal," and ka-dsa means "servant of Ka." The eternal
occupational duty of the human being is to serve Ka. This is the sum and
substance of the Ka consciousness movement.
TEXT 5
' = " H " l
F FH FH d ll 7 ll
tato dharma catupda
manavo hariodit
yukt sacrayanty addh
sve sve kle mah npa
SYNONYMS
tatathereafter (at the end of Kali-yuga); dharmamthe religious principle;
catu-pdamin four parts; manavaall the Manus; hariby the
600
Supreme Personality of Godhead; uditbeing instructed; yuktbeing
engaged; sacrayantireestablish; addhdirectly; sve svein their own;
kletime; mahmwithin this world; npaO King.
TRANSLATION
Thereafter, O King, the Manus, being fully engaged according to the
instructions of the Supreme Personality of Godhead, directly reestablish the
principles of occupational duty in its full four parts.
PURPORT
Dharma, or occupational duty, can be established in its full four parts as
explained in Bhagavad-gt. In Bhagavad-gt (4.1) the Lord says:
ima vivasvate yoga
proktavn aham avyayam
vivasvn manave prha
manur ikvkave 'bravt
"I instructed this imperishable science of yoga to the sun-god, Vivasvn, and
Vivasvn instructed it to Manu, the father of mankind, and Manu in turn
instructed it to Ikvku." This is the process of disciplic succession. Following
the same process, the Ka consciousness movement is teaching the principles
of Bhagavad-gt as it is, without deviation, all over the world. If the fortunate
people of this time accept the instructions of Lord Ka, they will certainly be
happy in r Caitanya Mahprabhu's mission. Caitanya Mahprabhu wanted
everyone, at least in India, to become a preacher of this mission. In other
words, one should become a guru and preach the Lord's instructions all over
the world for the peace and prosperity of humanity.
TEXT 6
601
H" H l
" H = H> ll ll
playanti praj-pl
yvad anta vibhgaa
yaja-bhga-bhujo dev
ye ca tatrnvit ca tai
SYNONYMS
playantiexecute the order; praj-plthe rulers of the world, namely the
sons and grandsons of Manu; yvat antamunto the end of Manu's reign;
vibhgaain divisions; yaja-bhga-bhujathe enjoyers of the result of
yajas; devthe demigods; yeothers; caalso; tatra anvitengaged in
that business; caalso; taiby them.
TRANSLATION
To enjoy the results of sacrifices [yajas], the rulers of the world, namely
the sons and grandsons of Manu, discharge the orders of the Supreme
Personality of Godhead until the end of Manu's reign. The demigods also share
the results of these sacrifices.
PURPORT
As stated in Bhagavad-gt (4.2):
eva parampar-prptam
ima rjarayo vidu
"This supreme science was thus received through the chain of disciplic
succession, and the saintly kings understood it in that way." This parampar
602
system extends from Manu to Ikvku and from Ikvku to his sons and
grandsons. The rulers of the world in the line of hierarchy execute the order of
the Supreme Personality of Godhead in the parampar system. Anyone
interested in peaceful life must participate in this parampar system and
perform yajas. As Gauya Vaiavas in the parampar system of r
Caitanya Mahprabhu, we must perform sakrtana-yaja all over the world
(yajai sakrtana-pryair yajanti hi sumedhasa [SB 11.5.32]). r Caitanya
Mahprabhu is the incarnation of the Supreme Personality of Godhead in this
age of Kali, and He will be easily satisfied if the sakrtana movement is spread
vigorously all over the world. This will also make people happy without a
doubt.
TEXT 7
" H " l
& d M d d H9 ll O ll
indro bhagavat datt
trailokya-riyam rjitm
bhujna pti loks trn
kma loke pravarati
SYNONYMS
indrathe King of heaven; bhagavatby the Supreme Personality of
Godhead; dattmgiven; trailokyaof the three worlds; riyam rjitmthe
great opulences; bhujnaenjoying; ptimaintains; loknall the
planets; trnwithin the three worlds; kmamas much as necessary;
lokewithin the world; pravaratipours rain.
603
TRANSLATION
Indra, King of heaven, receiving benedictions from the Supreme Personality
of Godhead and thus enjoying highly developed opulences, maintains the living
entities all over the three worlds by pouring sufficient rain on all the planets.
TEXT 8
= N FFH^' d l
9^' d ^' d ll ll
jna cnuyuga brte
hari siddha-svarpa-dhk
i-rpa-dhara karma
yoga yogea-rpa-dhk
SYNONYMS
jnamtranscendental knowledge; caand; anuyugamaccording to the
age; brteexplains; harithe Supreme Personality of Godhead;
siddha-svarpa-dhkassuming the form of liberated persons like Sanaka and
Santana; i-rpa-dharaassuming the form of great saintly persons like
Yjavalkya; karmakarma; yogamthe mystic yoga system;
yoga-a-rpa-dhkby assuming the form of a great yog like Datttreya.
TRANSLATION
In every yuga, the Supreme Personality of Godhead, Hari, assumes the form
of Siddhas such as Sanaka to preach transcendental knowledge, He assumes the
form of great saintly persons such as Yjavalkya to teach the way of karma,
and He assumes the form of great yogs such as Datttreya to teach the system
604
of mystic yoga.
PURPORT
For the benefit of all human society, not only does the Lord assume the
form of Manu as an incarnation to rule the universe properly, but He also
assumes the forms of a teacher, yog, jn and so on, for the benefit of human
society. The duty of human society, therefore, is to accept the path of action
enunciated by the Supreme Lord. In the present age, the sum and substance of
all Vedic knowledge is to be found in Bhagavad-gt, which is personally taught
by the Supreme Personality of Godhead, and the same Supreme Godhead,
assuming the form of r Caitanya Mahprabhu, expands the teachings of
Bhagavad-gt all over the world. In other words, the Supreme Personality of
Godhead, Hari, is so kind and merciful to human society that He is always
anxious to take the fallen souls back home, back to Godhead.
TEXT 9
F ^ "F FH l
d^ FH 9H ~ ll ll
sarga prajea-rpea
dasyn hanyt svar-vapu
kla-rpea sarvem
abhvya pthag gua
SYNONYMS
sargamcreation of progeny; praj-a-rpeain the form of the Prajpati
Marci and others; dasynthieves and rogues; hanytkills;
sva-r-vapuin the form of the king; kla-rpeain the form of time;
sarvemof everything; abhvyafor the annihilation; pthakdifferent;
605
guapossessing qualities.
TRANSLATION
In the form of Prajpati Marci, the Supreme Personality of Godhead creates
progeny; becoming the king, He kills the thieves and rogues; and in the form of
time, He annihilates everything. All the different qualities of material existence
should be understood to be qualities of the Supreme Personality of Godhead.
TEXT 10
F ^ l
H " = " ll ! ll
styamno janair ebhir
myay nma-rpay
vimohittmabhir nn-
daranair na ca dyate
SYNONYMS
styamnabeing sought; janaiby people in general; ebhiby all of
them; myayunder the influence of my; nma-rpaypossessing
different names and forms; vimohitabewildered; tmabhiby illusion;
nnvarious; daranaiby philosophical approaches; nanot; caand;
dyatethe Supreme Personality of Godhead can be found.
TRANSLATION
People in general are bewildered by the illusory energy, and therefore they
try to find the Absolute Truth, the Supreme Personality of Godhead, through
606
various types of research and philosophical speculation. Nonetheless, they are
unable to see the Supreme Lord.
PURPORT
Whatever actions and reactions take place for the creation, maintenance
and annihilation of this material world are actually brought about by the one
Supreme Person. There are many varieties of philosophers trying to search for
the ultimate cause under different names and forms, but they are unable to
find the Supreme Personality of Godhead, Ka, who explains in
Bhagavad-gt that He is the origin of everything and the cause of all causes
(aha sarvasya prabhava [Bg. 10.8]). This inability is due to the illusory energy
of the Supreme Lord. Devotees, therefore, accept the Supreme Personality of
Godhead as He is and remain happy simply by chanting the glories of the Lord.
TEXT 11
dHdF d l
H > " H" ll !! ll
etat kalpa-vikalpasya
prama parikrtitam
yatra manvantary hu
caturdaa purvida
SYNONYMS
etatall these; kalpain one day of Lord Brahm; vikalpasyaof the changes
in a kalpa, such as the change of Manus; pramamevidences;
parikrtitamdescribed (by me); yatrawherein; manvantariperiods of
Manu; husaid; caturdaafourteen; pur-vidalearned scholars.
607
TRANSLATION
In one kalpa, or one day of Brahm, there take place the many changes called
vikalpas. O King, all of these have been previously described to you by me.
Learned scholars who know the past, present and future have ascertained that
in one day of Brahm there are fourteen Manus.
Thus end the Bhaktivedanta purports of the Eighth Canto, Fourteenth Chapter, of
the rmad-Bhgavatam, entitled "The System of Universal Management."
15. Bali Mahrja Conquers the Heavenly Planets
This chapter describes how Bali, after performing the Vivajit-yaja,
received the benediction of a chariot and various kinds of paraphernalia for
war, with which he attacked the King of heaven. All the demigods, being
afraid of him, left the heavenly planets and went away, following the
instructions of their guru.
Mahrja Parkit wanted to understand how Lord Vmanadeva, on the
plea of taking three paces of land from Bali Mahrja, took everything away
from him and arrested him. ukadeva Gosvm responded to this inquiry with
the following explanation. In the fight between the demons and the demigods,
as described in the Eleventh Chapter of this canto, Bali was defeated, and he
died in the fight, but by the grace of ukrcrya he regained his life. Thus he
engaged himself in the service of ukrcrya, his spiritual master. The
descendants of Bhgu, being pleased with him, engaged him in the
Vivajit-yaja. When this yaja was performed, from the fire of yaja came a
608
chariot, horses, a flag, a bow, armor and two quivers of arrows. Mahrja
Prahlda, Bali Mahrja's grandfather, gave Bali an eternal garland of flowers,
and ukrcrya gave him a conchshell. Bali Mahrja, after offering
obeisances to Prahlda, the brhmaas and his spiritual master, ukrcrya,
equipped himself to fight with Indra and went to Indrapur with his soldiers.
Blowing his conchshell, he attacked the outskirts of Indra's kingdom. When
Indra saw Bali Mahrja's prowess, he went to his own spiritual master,
Bhaspati, told him about Bali's strength, and inquired about his duty.
Bhaspati informed the demigods that because Bali had been endowed with
extraordinary power by the brhmaas, the demigods could not fight with him.
Their only hope was to gain the favor of the Supreme Personality of Godhead.
Indeed, there was no alternative. Under the circumstances, Bhaspati advised
the demigods to leave the heavenly planets and keep themselves somewhere
invisible. The demigods followed his orders, and Bali Mahrja, along with his
associates, gained the entire kingdom of Indra. The descendants of Bhgu
Muni, being very affectionate to their disciple Bali Mahrja, engaged him in
performing one hundred avamedha-yajas. In this way, Bali enjoyed the
opulences of the heavenly planets.
TEXTS 1-2
H=
N " dF= l
H d H='~ ' NN' ll ! ll
" H " d l
F F N' =F ll - ll
r-rjovca
bale pada-traya bhme
kasmd dharir aycata
609
bhtevara kpaa-val
labdhrtho 'pi babandha tam
etad veditum icchmo
mahat kauthala hi na
ycevarasya prasya
bandhana cpy angasa
SYNONYMS
r-rj uvcathe King said; baleof Bali Mahrja; pada-trayamthree
steps; bhmeof land; kasmtwhy; harithe Supreme Personality of
Godhead (in the form of Vmana); aycatabegged; bhta-varathe
proprietor of all the universe; kpaa-vatlike a poor man;
labdha-arthaHe got the gift; apialthough; babandhaarrested; tamhim
(Bali); etatall this; veditumto understand; icchmawe desire;
mahatvery great; kauthalameagerness; hiindeed; naour;
ycbegging; varasyaof the Supreme Personality of Godhead;
prasyawho is full in everything; bandhanamarresting; caalso;
apialthough; angasaof he who was faultless.
TRANSLATION
Mahrja Parkit inquired: The Supreme Personality of Godhead is the
proprietor of everything. Why did He beg three paces of land from Bali
Mahrja like a poor man, and when He got the gift for which He had begged,
why did He nonetheless arrest Bali Mahrja? I am very much anxious to know
the mystery of these contradictions.
TEXT 3
d 3H=
610
F >
" F H l
FH " N
~ H " ll ll
r-uka uvca
parjita-rr asubhi ca hpito
hndrea rjan bhgubhi sa jvita
sarvtman tn abhajad bhgn bali
iyo mahtmrtha-nivedanena
SYNONYMS
r-uka uvcar ukadeva Gosvm said; parjitabeing defeated;
ropulences; asubhi caof life also; hpitadeprived; hiindeed;
indreaby King Indra; rjanO King; bhgubhiby the descendants of
Bhgu Muni; sahe (Bali Mahrja); jvitabrought back to life;
sarva-tmanin full submission; tnthem; abhajatworshiped;
bhgnthe descendants of Bhgu Muni; baliMahrja Bali; iyaa
disciple; mahtmthe great soul; artha-nivedanenaby giving them
everything.
TRANSLATION
ukadeva Gosvm said: O King, when Bali Mahrja lost all his opulence
and died in the fight, ukrcrya, a descendant of Bhgu Muni, brought him
back to life. Because of this, the great soul Bali Mahrja became a disciple of
ukrcrya and began to serve him with great faith, offering everything he had.
TEXT 4
611
N H
H d l
9 H'9
9 d H ll H ll
ta brhma bhgava pryam
ayjayan vivajit tri-kam
jigama vidhinbhiicya
mahbhiekea mahnubhv
SYNONYMS
tamupon him (Bali Mahrja); brhmaall the brhmaas;
bhgavathe descendants of Bhgu Muni; pryambeing very pleased;
ayjayanengaged him in performing a sacrifice; vivajitknown as Vivajit;
tri-nkamthe heavenly planets; jigamamdesiring to conquer;
vidhinaccording to regulative principles; abhiicyaafter purifying;
mah-abhiekeaby bathing him in a great abhieka ceremony;
mah-anubhvthe exalted brhmaas.
TRANSLATION
The brhmaa descendants of Bhgu Muni were very pleased with Bali
Mahrja, who desired to conquer the kingdom of Indra. Therefore, after
purifying him and properly bathing him according to regulative principles, they
engaged him in performing the yaja known as Vivajit.
TEXT 5
~ d`
612
> lH l
> F H
"F H 8 ll 7 ll
tato ratha kcana-paa-naddho
hay ca haryava-turaga-var
dhvaja ca sihena virjamno
hutand sa havirbhir it
SYNONYMS
tatathereafter; rathaa chariot; kcanawith gold; paaand silk
garments; naddhawrapped; hay cahorses also;
haryava-turaga-varexactly of the same color as the horses of Indra
(yellow); dhvaja caa flag also; sihenawith the mark of a lion;
virjamnaexisting; huta-aantfrom the blazing fire; sathere was;
havirbhiby offerings of clarified butter; itworshiped.
TRANSLATION
When ghee [clarified butter] was offered in the fire of sacrifice, there
appeared from the fire a celestial chariot covered with gold and silk. There also
appeared yellow horses like those of Indra, and a flag marked with a lion.
TEXT 6
'> " <
H dH= = " l
FF "" =
613
H = ll ll
dhanu ca divya puraopanaddha
tv ariktau kavaca ca divyam
pitmahas tasya dadau ca mlm
amlna-pup jalaja ca ukra
SYNONYMS
dhanua bow; caalso; divyamuncommon; puraa-upanaddhamcovered
with gold; tautwo quivers; ariktauinfallible; kavacam caand armor;
divyamcelestial; pitmaha tasyahis grandfather, namely Prahlda
Mahrja; dadaugave; caand; mlma garland; amlna-pupmmade
of flowers that do not fade away; jala jama conchshell (which is born in
water); caas well as; ukraukrcrya.
TRANSLATION
A gilded bow, two quivers of infallible arrows, and celestial armor also
appeared. Bali Mahrja's grandfather Prahlda Mahrja offered Bali a garland
of flowers that would never fade, and ukrcrya gave him a conchshell.
TEXT 7
H F H '~
F dFHF '~ H l
"d d
" >d ll O ll
eva sa viprrjita-yodhanrthas
tai kalpita-svastyayano 'tha viprn
614
pradaki-ktya kta-prama
prahrdam mantrya nama-cakra
SYNONYMS
evamin this way; sahe (Bali Mahrja); vipra-arjitagained by the grace
of the brhmaas; yodhana-arthapossessing equipment for fighting;
taiby them (the brhmaas); kalpitaadvice; svastyayanaritualistic
performance; athaas; viprnall the brhmaas (ukrcrya and others);
pradaki-ktyacircumambulating; kta-pramaoffered his respectful
obeisances; prahrdamunto Prahlda Mahrja; mantryaaddressing;
nama-cakraoffered him obeisances.
TRANSLATION
When Mahrja Bali had thus performed the special ritualistic ceremony
advised by the brhmaas and had received, by their grace, the equipment for
fighting, he circumambulated the brhmaas and offered them obeisances. He
also saluted Prahlda Mahrja and offered obeisances to him.
TEXTS 8-9
~ ~ " " ~ l
F M' '~ F 'H ' 9 ' ll ll
l"F FddB l
~^" 'F~ H H< ll ll
athruhya ratha divya
bhgu-datta mahratha
susrag-dharo 'tha sannahya
dhanv khag dhteudhi
615
hemgada-lasad-bhu
sphuran-makara-kuala
rarja ratham rho
dhiya-stha iva havyav
SYNONYMS
athathereupon; ruhyagetting on; rathamthe chariot;
divyamcelestial; bhgu-dattamgiven by ukrcrya; mah-rathaBali
Mahrja, the great charioteer; su-srak-dharadecorated with a nice
garland; athathus; sannahyacovering his body with armor;
dhanvequipped with a bow; khagtaking a sword; dhta-iudhitaking a
quiver of arrows; hema-agada-lasat-bhudecorated with golden bangles on
his arms; sphurat-makara-kualadecorated with brilliant earrings
resembling sapphires; rarjawas illuminating; ratham rhagetting on
the chariot; dhiya-sthasituated on the altar of sacrifice; ivalike;
havya-vworshipable fire.
TRANSLATION
Then, after getting on the chariot given by ukrcrya, Bali Mahrja,
decorated with a nice garland, put protective armor on his body, equipped
himself with a bow, and took up a sword and a quiver of arrows. When he sat
down on the seat of the chariot, his arms decorated with golden bangles and his
ears with sapphire earrings, he shone like a worshipable fire.
TEXTS 10-11
N FH ~ " ~ l
NH " " 'H ll ! ll
H Hd9 F H l
616
H" FH dH "F ll !! ll
tulyaivarya-bala-rbhi
sva-ythair daitya-ythapai
pibadbhir iva kha dgbhir
dahadbhi paridhn iva
vto vikaran mahatm
sur dhvajin vibhu
yayv indra-pur svddh
kampayann iva rodas
SYNONYMS
tulya-aivaryaequal in opulence; balastrength; rbhiand in beauty;
sva-ythaiby his own men; daitya-ytha-paiand by the chiefs of the
demons; pibadbhidrinking; ivaas if; khamthe sky; dgbhiwith the
sight; dahadbhiburning; paridhnall directions; ivaas if;
vtasurrounded; vikaranattracting; mahatmvery great;
surmdemoniac; dhvajinmsoldiers; vibhumost powerful;
yayauwent; indra-purmto the capital of King Indra; su-ddhmvery
opulent; kampayancausing to tremble; ivaas if; rodasthe complete
surface of the world.
TRANSLATION
When he assembled with his own soldiers and the demon chiefs, who were
equal to him in strength, opulence and beauty, they appeared as if they would
swallow the sky and burn all directions with their vision. After thus gathering
the demoniac soldiers, Bali Mahrja departed for the opulent capital of Indra.
Indeed, he seemed to make the entire surface of the world tremble.
617
TEXT 12
H U "" l
d l~ ' H l
H " ll !- ll
ramym upavanodynai
rmadbhir nandandibhi
kjad-vihaga-mithunair
gyan-matta-madhuvratai
pravla-phala-puporu-
bhra-khmara-drumai
SYNONYMS
ramymvery pleasing; upavanawith orchards; udynaiand gardens;
rmadbhivery beautiful to see; nandana-dibhisuch as Nandana;
kjatchirping; vihagabirds; mithunaiwith pairs; gyatsinging;
mattamad; madhu-vrataiwith bees; pravlaof leaves;
phala-pupafruits and flowers; uruvery great; bhrabearing the weight;
khwhose branches; amara-drumaiwith eternal trees.
TRANSLATION
King Indra's city was full of pleasing orchards and gardens, such as the
Nandana garden. Because of the weight of the flowers, leaves and fruit, the
branches of the eternally existing trees were bending down. The gardens were
visited by pairs of chirping birds and singing bees. The entire atmosphere was
celestial.
TEXT 13
618
FFF=dBHd d l
B " F F H ll ! ll
hasa-srasa-cakrhva-
kraava-kulkul
nalinyo yatra kranti
pramad sura-sevit
SYNONYMS
hasaof swans; srasacranes; cakrhvabirds known as cakravkas;
kraavaand water fowl; kulaby groups; kulcongested;
nalinyalotus flowers; yatrawhere; krantienjoyed sporting;
pramadbeautiful women; sura-sevitprotected by the demigods.
TRANSLATION
Beautiful women protected by the demigods sported in the gardens, which
had lotus ponds full of swans, cranes, cakravkas and ducks.
TEXT 14
d l " H l
d H F` = ll !H ll
ka-gagay devy
vt parikha-bhtay
prkregni-varena
slenonnatena ca
619
SYNONYMS
ka-gagayby Ganges water known as ka-gag; devythe
always-worshipable goddess; vtmsurrounded; parikha-bhtayas a
trench; prkreaby ramparts; agni-varenaresembling fire;
sa-alenawith places for fighting; unnatenavery high; caand.
TRANSLATION
The city was surrounded by trenches full of Ganges water, known as
ka-gag, and by a high wall, which was the color of fire. Upon this wall
were parapets for fighting.
TEXT 15
`d< > F<d l
8 H ~ Hd H ll !7 ll
rukma-paa-kapai ca
dvrai sphaika-gopurai
ju vibhakta-prapath
vivakarma-vinirmitm
SYNONYMS
rukma-paapossessing plates made of gold; kapaithe doors of which;
caand; dvraiwith entrances; sphaika-gopuraiwith gates made of
excellent marble; jumlinked; vibhakta-prapathmwith many different
public roads; vivakarma-vinirmitmconstructed by Vivakarm, the
heavenly architect.
620
TRANSLATION
The doors were made of solid gold plates, and the gates were of excellent
marble. These were linked by various public roads. The entire city had been
constructed by Vivakarm.
TEXT 16
F=H~"H H N " l
l<d H H" H " ll ! ll
sabh-catvara-rathyhy
vimnair nyarbudair yutm
gakair maimayair
vajra-vidruma-vedibhi
SYNONYMS
sabhwith assembly houses; catvaracourtyards; rathyaand public roads;
hymopulent; vimnaiby airplanes; nyarbudainot less than ten
crores (one hundred million); yutmendowed; ga-akaiwith
crossroads; mai-mayaimade of pearls; vajramade of diamonds;
vidrumaand coral; vedibhiwith places to sit.
TRANSLATION
The city was full of courtyards, wide roads, assembly houses, and not less
than one hundred million airplanes. The crossroads were made of pearl, and
there were sitting places made of diamond and coral.
621
TEXT 17
H ^ HHFF l
^H = H H ll !O ll
yatra nitya-vayo-rp
ym viraja-vsasa
bhrjante rpavan-nryo
hy arcirbhir iva vahnaya
SYNONYMS
yatrain that city; nitya-vaya-rpwho were ever beautiful and young;
ympossessing the quality of ym; viraja-vsasaalways dressed with
clean garments; bhrjanteglitter; rpa-vatwell decorated; nryawomen;
hicertainly; arcirbhiwith many flames; ivalike; vahnayafires.
TRANSLATION
Everlastingly beautiful and youthful women, who were dressed with clean
garments, glittered in the city like fires with flames. They all possessed the
quality of ym.
PURPORT
rla Vivantha Cakravart hkura gives a hint of the quality of the
ym woman.
ta-kle bhaved u
uma-kle sutal
stanau sukahinau ys
t ym parikrtit
622
A woman whose body is very warm during the winter and cool during the
summer and who generally has very firm breasts is called ym.
TEXT 18
F Md H 8HF 'dM l
" " H ll ! ll
sura-str-kea-vibhraa-
nava-saugandhika-srajm
yatrmodam updya
mrga vti mruta
SYNONYMS
sura-strof the women of the demigods; keafrom the hair;
vibhraafallen; nava-saugandhikamade of fresh, fragrant flowers;
srajmof the flower garlands; yatrawherein; modamthe fragrance;
updyacarrying; mrgeon the roads; vtiblows; mrutathe breeze.
TRANSLATION
The breezes blowing in the streets of the city bore the fragrance of the
flowers falling from the hair of the women of the demigods.
TEXT 19
" ' ' l
B F ll ! ll
hema-jlka-nirgacchad-
623
dhmenguru-gandhin
purea praticchanna-
mrge ynti sura-priy
SYNONYMS
hema-jla-akafrom dainty little windows made of networks of gold;
nirgacchatemanating; dhmenaby smoke; aguru-gandhinfragrant due
to burning incense known as aguru; pureavery white;
praticchannacovered; mrgeon the street; yntipass;
sura-priybeautiful public women known as Apsars, celestial girls.
TRANSLATION
Apsars passed on the streets, which were covered with the white, fragrant
smoke of aguru incense emanating from windows with golden filigree.
TEXT 20
H d
dHH l
BH l"
H dMd l ll - ll
mukt-vitnair mai-hema-ketubhir
nn-patk-valabhbhir vtm
ikhai-prvata-bhga-ndit
vaimnika-str-kala-gta-magalm
SYNONYMS
624
mukt-vitnaiby canopies decorated with pearls;
mai-hema-ketubhiwith flags made with pearls and gold;
nn-patkpossessing various kinds of flags; valabhbhiwith the domes
of the palaces; vtmcovered; ikhaiof birds like peacocks;
prvatapigeons; bhgabees; nditmvibrated by the respective sounds;
vaimnikagetting on airplanes; strof women; kala-gtafrom the choral
singing; magalmfull of auspiciousness.
TRANSLATION
The city was shaded by canopies decorated with pearls, and the domes of the
palaces had flags of pearl and gold. The city always resounded with the
vibrations of peacocks, pigeons and bees, and above the city flew airplanes full
of beautiful women who constantly chanted auspicious songs that were very
pleasing to the ear.
TEXT 21
"ld""FH
FH 8H l
FHU " Hd
FH ll -! ll
mdaga-akhnaka-dundubhi-svanai
satla-v-murajea-veubhi
ntyai savdyair upadeva-gtakair
manoram sva-prabhay jita-prabhm
SYNONYMS
mdagaof drums; akhaconchshells; naka-dundubhiand kettledrums;
625
svanaiby the sounds; sa-tlain perfect tune; va stringed instrument;
murajaa kind of drum; ia-veubhiaccompanied by the very nice sound
of the flute; ntyaiwith dancing; sa-vdyaiwith concert instruments;
upadeva-gtakaiwith singing by the secondary demigods like the
Gandharvas; manorammbeautiful and pleasing; sva-prabhayby its own
brilliance; jita-prabhmthe personification of beauty was conquered.
TRANSLATION
The city was filled with the sounds of mdagas, conchshells, kettledrums,
flutes and well-tuned stringed instruments all playing in concert. There was
constant dancing and the Gandharvas sang. The combined beauty of Indrapur
defeated beauty personified.
TEXT 22
H ' B " l
d =' H ll -- ll
y na vrajanty adharmih
khal bhta-druha ah
mnina kmino lubdh
ebhir hn vrajanti yat
SYNONYMS
ymin the streets of the city; nanot; vrajantipass;
adharmihirreligious persons; khalenvious persons;
bhta-druhapersons violent toward other living entities; ahcheaters;
mninafalsely prestigious; kminalusty; lubdhgreedy; ebhithese;
hncompletely devoid of; vrajantiwalk; yaton the street.
626
TRANSLATION
No one who was sinful, envious, violent toward other living entities,
cunning, falsely proud, lusty or greedy could enter that city. The people who
lived there were all devoid of these faults.
TEXT 23
" H' F H^~
N F" ' l
= " FH
"' &" 9 ll - ll
t deva-dhn sa varthin-patir
bahi samantd rurudhe ptanyay
crya-datta jalaja mah-svana
dadhmau prayujan bhayam indra-yoitm
SYNONYMS
tmthat; deva-dhnmplace where Indra lived; sahe (Bali Mahrja);
varthin-patithe commander of the soldiers; bahioutside; samanttin
all directions; rurudheattacked; ptanyayby soldiers;
crya-dattamgiven by ukrcrya; jala-jamthe conchshell;
mah-svanama loud sound; dadhmauresounded; prayujancreating;
bhayamfear; indra-yoitmof all the ladies protected by Indra.
TRANSLATION
Bali Mahrja, who was the commander of numberless soldiers, gathered his
627
soldiers outside this abode of Indra and attacked it from all directions. He
sounded the conchshell given him by his spiritual master, ukrcrya, thus
creating a fearful situation for the women protected by Indra.
TEXT 24
H F N U l
FH " H " H= ll -H ll
maghavs tam abhipretya
bale paramam udyamam
sarva-deva-gaopeto
gurum etad uvca ha
SYNONYMS
maghavnIndra; tamthe situation; abhipretyaunderstanding; baleof
Bali Mahrja; paramam udyamamgreat enthusiasm; sarva-deva-gaaby all
the demigods; upetaaccompanied; gurumunto the spiritual master;
etatthe following words; uvcasaid; haindeed.
TRANSLATION
Seeing Bali Mahrja's indefatigable endeavor and understanding his motive,
King Indra, along with the other demigods, approached his spiritual master,
Bhaspati, and spoke as follows.
TEXT 25
H U N H H l
628
H9 d F F ll -7 ll
bhagavann udyamo bhyn
baler na prva-vairia
aviahyam ima manye
kenst tejasorjita
SYNONYMS
bhagavanO my lord; udyamaenthusiasm; bhyngreat; baleof Bali
Mahrja; naour; prva-vairiapast enemy; aviahyamunbearable;
imamthis; manyeI think; kenaby whom; stgot; tejasprowess;
rjitaachieved.
TRANSLATION
My lord, our old enemy Bali Mahrja now has new enthusiasm, and he has
obtained such astonishing power that we think that perhaps we cannot resist his
prowess.
TEXT 26
d> d H " ' l
NH " H " " l
"H " " F H H ~ ll - ll
naina kacit kuto vpi
prativyohum adhvara
pibann iva mukheneda
lihann iva dio daa
dahann iva dio dgbhi
629
savartgnir ivotthita
SYNONYMS
nanot; enamthis arrangement; kacitanyone; kutafrom anywhere; v
apieither; prativyohumto counteract; adhvaracapable; piban ivaas
if drinking; mukhenaby the mouth; idamthis (world); lihan ivaas if
licking up; dia daaall ten directions; dahan ivaas if burning; diaall
directions; dgbhiby his vision; savarta-agnithe fire known as
savarta; ivalike; utthitanow arisen.
TRANSLATION
No one anywhere can counteract this military arrangement of Bali's. It now
appears that Bali is trying to drink up the entire universe with his mouth, lick
up the ten directions with his tongue, and raise fire in every direction with his
eyes. Indeed, he has arisen like the annihilating fire known as savartaka.
TEXT 27
N d F " ' 9 HF " l
F N F U ll -O ll
brhi kraam etasya
durdharatvasya mad-ripo
oja saho bala tejo
yata etat samudyama
SYNONYMS
brhikindly inform us; kraamthe cause; etasyaof all this;
durdharatvasyaof the formidableness; mat-ripoof my enemy;
630
ojaprowess; sahaenergy; balamstrength; tejainfluence;
yatawherefrom; etatall this; samudyamaendeavor.
TRANSLATION
Kindly inform me. What is the cause for Bali Mahrja's strength, endeavor,
influence and victory? How has he become so enthusiastic?
TEXT 28
H=
H> F d l
N H" ll - ll
r-gurur uvca
jnmi maghava chatror
unnater asya kraam
iyyopabhta tejo
bhgubhir brahma-vdibhi
SYNONYMS
r-guru uvcaBhaspati said; jnmiI know; maghavanO Indra;
atroof the enemy; unnateof the elevation; asyaof him;
kraamthe cause; iyyaunto the disciple; upabhtamendowed;
tejapower; bhgubhiby the descendants of Bhgu;
brahma-vdibhiall-powerful brhmaas.
TRANSLATION
Bhaspati, the spiritual master of the demigods, said: O Indra, I know the
631
cause for your enemy's becoming so powerful. The brhmaa descendants of
Bhgu Muni, being pleased by Bali Mahrja, their disciple, endowed him with
such extraordinary power.
PURPORT
Bhaspati, the spiritual master of the demigods, informed Indra,
"Ordinarily, Bali and his forces could not achieve such strength, but it appears
that the brhmaa descendants of Bhgu Muni, being pleased with Bali
Mahrja, endowed them with this spiritual power." In other words, Bhaspati
informed Indra that Bali Mahrja's prowess was not his own but that of his
exalted guru, ukrcrya. We sing in our daily prayers, yasya prasdd
bhagavat-prasdo yasyprasdn na gati kuto 'pi **(78). By the pleasure of the
spiritual master, one can get extraordinary power, especially in spiritual
advancement. The blessings of the spiritual master are more powerful than
one's personal endeavor for such advancement. Narottama dsa hkura
therefore says:
guru-mukha-padma-vkya, cittete kariy aikya,
ra n kariha mane **(79)
Especially for spiritual advancement, one should carry out the bona fide order
of the spiritual master. By the parampar system, one can thus be endowed
with the original spiritual power coming from the Supreme Personality of
Godhead (eva parampar-prptam ima rjarayo vidu [Bg. 4.2]).
TEXT 29
FH N F~ 'F d> l
H' HH H H l
H d ' N F ' l
632
F F~ d F ~ ll - ll
ojasvina bali jetu
na samartho 'sti kacana
bhavad-vidho bhavn vpi
varjayitvevara harim
vijeyati na ko 'py ena
brahma-teja-samedhitam
nsya akta pura sthtu
ktntasya yath jan
SYNONYMS
ojasvinamso powerful; balimBali Mahrja; jetumto conquer; nanot;
samarthaable; astiis; kacanaanyone; bhavat-vidhalike you;
bhavnyou yourself; v apieither; varjayitvexcepting; varamthe
supreme controller; harimthe Supreme Personality of Godhead;
vijeyatiwill conquer; nanot; ka apianyone; enamhim (Bali
Mahrja); brahma-teja-samedhitamnow empowered with brahma-tejas,
extraordinary spiritual power; nanot; asyaof him; aktais able;
purain front; sthtumto stay; kta-antasyaof Yamarja; yathas;
janpeople.
TRANSLATION
Neither you nor your men can conquer the most powerful Bali. Indeed, no
one but the Supreme Personality of Godhead can conquer him, for he is now
equipped with the supreme spiritual power [brahma-tejas]. As no one can stand
before Yamarja, no one can now stand before Bali Mahrja.
TEXT 30
633
F F FH H8 l
d H ll ll
tasmn nilayam utsjya
yya sarve tri-viapam
yta kla pratkanto
yata atror viparyaya
SYNONYMS
tasmttherefore; nilayamnot visible; utsjyagiving up; yyamyou;
sarveall; tri-viapamthe heavenly kingdom; ytago somewhere else;
klamtime; pratkantawaiting for; yatawhereof; atroof your
enemy; viparyayathe reverse condition arrives.
TRANSLATION
Therefore, waiting until the situation of your enemies is reversed, you
should all leave this heavenly planet and go elsewhere, where you will not be
seen.
TEXT 31
9 H N "d F H l
9 H F N' HS ll ! ll
ea vipra-balodarka
sampraty rjita-vikrama
tem evpamnena
snubandho vinakyati
634
SYNONYMS
eathis (Bali Mahrja); vipra-bala-udarkaflourishing because of the
brahminical power invested in him; sampratiat the present moment;
rjita-vikramaextremely powerful; temof the same brhmaas;
evaindeed; apamnenaby insult; sa-anubandhawith friends and
assistants; vinakyatiwill be vanquished.
TRANSLATION
Bali Mahrja has now become extremely powerful because of the
benedictions given him by the brhmaas, but when he later insults the
brhmaas, he will be vanquished, along with his friends and assistants.
PURPORT
Bali Mahrja and Indra were enemies. Therefore, when Bhaspati, the
spiritual master of the demigods, predicted that Bali Mahrja would be
vanquished when he insulted the brhmaas by whose grace he had become so
powerful, Bali Mahrja's enemies were naturally anxious to know when that
opportune moment would come. To pacify King Indra, Bhaspati assured him
that the time would certainly come, for Bhaspati could see that in the future
Bali Mahrja would defy the orders of ukrcrya in order to pacify Lord
Viu, Vmanadeva. Of course, to advance in Ka consciousness, one can
take all risks. To please Vmanadeva, Bali Mahrja risked defying the orders
of his spiritual master, ukrcrya. Because of this, he would lose all his
property, yet because of devotional service to the Lord, he would get more
than he expected, and in the future, in the eighth manvantara, he would
occupy the throne of Indra again.
TEXT 32
635
H F ~ F ~ " l
H H8 H d^ ll - ll
eva sumantritrths te
gururthnudarin
hitv tri-viapa jagmur
grv kma-rpia
SYNONYMS
evamthus; su-mantritabeing well advised; arthabout duties; tethey
(the demigods); guruby their spiritual master; artha-anudarinwhose
instructions were quite befitting; hitvgiving up; tri-viapamthe heavenly
kingdom; jagmuwent; grvthe demigods; kma-rpiawho could
assume any form they liked.
TRANSLATION
ukadeva Gosvm continued: The demigods, being thus advised by
Bhaspati for their benefit, immediately accepted his words. Assuming forms
according to their desire, they left the heavenly kingdom and scattered, without
being observed by the demons.
PURPORT
The word kma-rpia indicates that the demigods, the inhabitants of the
heavenly planets, can assume any form they desire. Thus it was not at all
difficult for them to remain incognito before the eyes of the demons.
TEXT 33
636
" H H~ 9 NH = l
" H''B H ll ll
devev atha nilneu
balir vairocana purm
deva-dhnm adhihya
vaa ninye jagat-trayam
SYNONYMS
deveuall the demigods; athain this way; nilneuwhen they disappeared;
baliBali Mahrja; vairocanathe son of Virocana; purmthe heavenly
kingdom; deva-dhnmthe residence of the demigods; adhihyataking
possession of; vaamunder control; ninyebrought; jagat-trayamthe three
worlds.
TRANSLATION
When the demigods had disappeared, Bali Mahrja, the son of Virocana,
entered the heavenly kingdom, and from there he brought the three worlds
under his control.
TEXT 34
H H HF l
' H ll H ll
ta viva-jayina iya
bhgava iya-vatsal
atena hayamedhnm
anuvratam ayjayan
637
SYNONYMS
tamunto him (Bali Mahrja); viva-jayinamthe conqueror of the entire
universe; iyambecause of his being a disciple; bhgavathe brhmaas,
descendants of Bhgu like ukrcrya; iya-vatsalbeing very pleased with
the disciple; atenaby one hundred; haya-medhnmsacrifices known as
avamedha; anuvratamfollowing the instruction of the brhmaas;
ayjayancaused to execute.
TRANSLATION
The brhmaa descendants of Bhgu, being very pleased with their disciple,
who had conquered the entire universe, now engaged him in performing one
hundred avamedha sacrifices.
PURPORT
We have seen in the dispute between Mahrja Pthu and Indra that when
Mahrja Pthu wanted to perform one hundred avamedha-yajas, Indra
wanted to impede him, for it is because of such great sacrifices that Indra was
made King of heaven. Here the brhmaa descendants of Bhgu decided that
although Mahrja Bali was situated on the throne of Indra, he would not be
able to stay there unless he performed such sacrifices. Therefore they advised
Mahrja Bali to perform at least as many avamedha-yajas as Indra. The
word ayjayan indicates that all the brhmaas induced Bali Mahrja to
perform such sacrifices.
TEXT 35
F" H HH l
638
d " HH F 3B BH ll 7 ll
tatas tad-anubhvena
bhuvana-traya-virutm
krti diku-vitanvna
sa reja uur iva
SYNONYMS
tatathereafter; tat-anubhvenabecause of performing such great
sacrifices; bhuvana-trayathroughout the three worlds; virutmcelebrated;
krtimreputation; dikuin all directions; vitanvnaspreading; sahe
(Bali Mahrja); rejebecame effulgent; uurthe moon; ivalike.
TRANSLATION
When Bali Mahrja performed these sacrifices, he gained a great reputation
in all directions, throughout the three worlds. Thus he shone in his position,
like the brilliant moon in the sky.
TEXT 36
N = FH " H l
d d H ll ll
bubhuje ca riya svddh
dvija-devopalambhitm
kta-ktyam ivtmna
manyamno mahman
SYNONYMS
639
bubhujeenjoyed; caalso; riyamopulence; su-ddhmprosperity;
dvijaof the brhmaas; devaas good as the demigods;
upalambhitmachieved because of the favor; kta-ktyamvery satisfied by
his activities; ivalike that; tmnamhimself; manyamnathinking;
mah-manthe great-minded.
TRANSLATION
Because of the favor of the brhmaas, the great soul Bali Mahrja,
thinking himself very satisfied, became very opulent and prosperous and began
to enjoy the kingdom.
PURPORT
The brhmaas are called dvija-deva, and katriyas are generally called
nara-deva. The word deva actually refers to the Supreme Personality of
Godhead. The brhmaas guide human society in becoming happy by
satisfying Lord Viu, and according to their advice, the katriyas, who are
called nara-deva, keep law and order so that other people, namely the vaiyas
and dras, may properly follow regulative principles. In this way, people are
gradually elevated to Ka consciousness.
Thus end the Bhaktivedanta purports of the Eighth Canto, Fifteenth Chapter, of
the rmad-Bhgavatam, entitled "Bali Mahrja Conquers the Heavenly
Planets."
16. Executing the Payo-vrata Process of Worship
640
As described in this chapter, because Aditi, the mother of the demigods,
was very afflicted, her husband, Kayapa Muni, told her how to observe vows
in austerities for the benefit of her sons.
Since the demigods were not visible in the heavenly kingdom, their mother,
Aditi, because of separation from them, was very much aggrieved. One day
after many, many years, the great sage Kayapa emerged from a trance of
meditation and returned to his rama. He saw that the rama was no longer
beautiful and that his wife was very morose. Everywhere in the rama, he saw
signs of lamentation. The great sage therefore inquired from his wife about the
well-being of the rama and asked her why she looked so morose. After Aditi
informed Kayapa Muni about the rama's well-being, she told him that she
was lamenting for the absence of her sons. She then requested him to tell her
how her sons could return and reoccupy their positions. She wanted all good
fortune for her sons. Moved by Aditi's request, Kayapa Muni instructed her in
the philosophy of self-realization, the difference between matter and spirit,
and how to be unaffected by material loss. But when he saw that Aditi was not
satisfied even after he had given these instructions, he advised her to worship
Vsudeva, Janrdana. He assured her that only Lord Vsudeva could satisfy
her and fulfill all her desires. When Aditi then expressed her desire to worship
Lord Vsudeva, Prajpati Kayapa told her about a process of worship known
as payo-vrata, which is executed in twelve days. Lord Brahm had instructed
him how to satisfy Lord Ka by this process, and thus he advised his wife to
observe this vow and its regulative principles.
TEXT 1
d 3H=
H 9 89 "H"F" l
641
H8 " "~H ll ! ll
r-uka uvca
eva putreu naeu
deva-mtditis tad
hte tri-viape daityai
paryatapyad anthavat
SYNONYMS
putreuwhen her sons; naeudisappearing from their position;
deva-mtthe mother of the demigods; aditiAditi; tadat that time;
htebecause of being lost; tri-viapethe kingdom of heaven; daityaiby
the influence of the demons; paryatapyatbegan to lament; antha-vatas if
she had no protector.
TRANSLATION
ukadeva Gosvm said: O King, when Aditi's sons, the demigods, had thus
disappeared from heaven and the demons had occupied their places, Aditi began
lamenting, as if she had no protector.
TEXT 2
d" dFF H l
FH " F' H > ll - ll
ekad kayapas tasy
rama bhagavn agt
nirutsava nirnanda
642
samdher virata cirt
SYNONYMS
ekadone day; kayapathe great sage Kayapa Muni; tasyof Aditi;
ramamto the shelter; bhagavngreatly powerful; agtwent;
nirutsavamwithout enthusiasm; nirnandamwithout jubilation;
samdhehis trance; viratastopping; cirtafter a long time.
TRANSLATION
After many, many days, the great powerful sage Kayapa Muni arose from a
trance of meditation and returned home to see the rama of Aditi neither
jubilant nor festive.
TEXT 3
F m "H" d F l
F ~" d ^ ll ll
sa patn dna-vadan
ktsana-parigraha
sabhjito yath-nyyam
idam ha kurdvaha
SYNONYMS
saKayapa Muni; patnmunto his wife; dna-vadanmhaving a dry face;
kta-sana-parigrahaafter accepting a sitting place; sabhjitabeing
honored by Aditi; yath-nyyamaccording to time and place; idam
haspoke as follows; kuru-udvahaO Mahrja Parkit, the best of the
643
Kurus.
TRANSLATION
O best of the Kurus, when Kayapa Muni had been properly received and
welcomed, he took his seat and then spoke as follows to his wife, Aditi, who
was very morose.
TEXT 4
" H " d '' l
' F dF " H ll H ll
apy abhadra na vipr
bhadre loke 'dhungatam
na dharmasya na lokasya
mtyo chandnuvartina
SYNONYMS
apiwhether; abhadramill fortune; nanot; viprmof the brhmaas;
bhadreO most gentle Aditi; lokein this world; adhunat the present
moment; gatamhas come; nanot; dharmasyaof religious principles;
nanot; lokasyaof the people in general; mtyodeath;
chanda-anuvartinawho are followers of the whims of death.
TRANSLATION
O most gentle one, I wonder whether anything inauspicious has now taken
place in regard to religious principles, the brhmaas or the people in general,
who are subject to the whims of death.
644
PURPORT
There are prescribed duties for all the inhabitants of this material world,
especially for the brhmaas but also for the people in general, who are subject
to the whims of death. Kayapa Muni wondered whether the regulative
principles, which are meant for the well-being of everyone, had been
disobeyed. He accordingly continued his inquiries for seven verses.
TEXT 5
Hd d" 9 ' l
' F~ F dF ll 7 ll
api vkuala kicid
gheu gha-medhini
dharmasyrthasya kmasya
yatra yogo hy ayoginm
SYNONYMS
apiI am wondering; veither; akualaminauspiciousness; kicitsome;
gheuat home; gha-medhiniO my wife, who are attached to household
life; dharmasyaof the principles of religion; arthasyaof the economic
condition; kmasyaof satisfaction of desires; yatraat home; yogathe
result of meditation; hiindeed; ayoginmeven of those who are not
transcendentalists.
TRANSLATION
O my wife, who are very much attached to household life, if the principles of
religion, economic development and satisfaction of the senses are properly
645
followed in household life, one's activities are as good as those of a
transcendentalist. I wonder whether there have been any discrepancies in
following these principles.
PURPORT
In this verse, Aditi has been addressed by her husband, Kayapa Muni, as
gha-medhini, which means "one who is satisfied in household life for sense
gratification." Generally, those who are in household life pursue sense
gratification in the field of activities performed for material results. Such
ghamedhs have only one aim in lifesense gratification. Therefore it is said,
yan maithundi-ghamedhi-sukha hi tuccham: [SB 7.9.45] the householder's
life is based on sense gratification, and therefore the happiness derived from it
is very meager. Nonetheless, the Vedic process is so comprehensive that even
in householder life one can adjust his activities according to the regulative
principles of dharma, artha, kma and moka. One's aim should be to achieve
liberation, but because one cannot at once give up sense gratification, in the
stras there are injunctions prescribing how to follow the principles of
religion, economic development and sense gratification. As explained in
rmad-Bhgavatam (1.2.9), dharmasya hy pavargyasya nrtho
'rthyopakalpate: "All occupational engagements are certainly meant for
ultimate liberation. They should never be performed for material gain." Those
who are in household life should not think that religion is meant to improve
the process of the householder's sense gratification. Household life is also
meant for advancement in spiritual understanding, by which one can
ultimately gain liberation from the material clutches. One should remain in
household life with the aim of understanding the ultimate goal of life (tattva
jijs). Then household life is as good as the life of a yogi. Kayapa Muni
therefore inquired from his wife whether the principles of religion, economic
development and sense gratification were being properly followed in terms of
the stric injunctions. As soon as one deviates from the injunctions of the
stra, the purpose of household life is immediately lost in confusion.
646
TEXT 6
H~ ' d < NF H l
" ~ H H= ll ll
api vtithayo 'bhyetya
kuumbsaktay tvay
ghd apjit yt
pratyutthnena v kvacit
SYNONYMS
apiwhether; veither; atithayaguests who come without an invitation;
abhyetyacoming to the home; kuumba-saktaywho were too attached to
the family members; tvayby you; ghtfrom the house; apjitwithout
being properly welcomed; ytwent away; pratyutthnenaby standing up;
veither; kvacitsometimes.
TRANSLATION
I wonder whether because of being too attached to the members of your
family, you failed to properly receive uninvited guests, who therefore were not
welcomed and went away.
PURPORT
It is the duty of a householder to receive guests, even if a guest be an enemy.
When a guest comes to one's home, one should properly receive him by
standing up and offering him a seat. It is enjoined, ghe atrum api prpta
vivastam akutobhayam: if even an enemy comes to one's home, one should
receive him in such a way that the guest will forget that his host is an enemy.
647
According to one's position, one should properly receive anyone who comes to
one's home. At least a seat and a glass of water should be offered, so that the
guest will not be displeased. Kayapa Muni inquired from Aditi whether
disrespect had been shown to such guests, or atithis. The word atithi refers to
one who comes without an invitation.
TEXT 7
9 H~ = F l
" ll O ll
gheu yev atithayo
nrcit salilair api
yadi nirynti te nna
pherurja-ghopam
SYNONYMS
gheuat home; yeuwhich; atithayauninvited guests; nanot;
arcitwelcomed; salilai apieven by offering a glass of water; yadiif;
niryntithey go away; tesuch household life; nnamindeed;
pheru-rjaof jackals; ghathe homes; upamlike.
TRANSLATION
Homes from which guests go away without having been received even with
an offering of a little water are like those holes in the field which are the homes
of jackals.
PURPORT
In a field there may be holes made by snakes and mice, but when there are
648
very big holes, it may be supposed that jackals live there. Certainly no one goes
to take shelter in such homes. Thus the homes of human beings where atithis,
uninvited guests, are not properly received are like the homes of jackals.
TEXT 8
F H H9 F l
H ' " 9 d = ll ll
apy agnayas tu vely
na hut havi sati
tvayodvigna-dhiy bhadre
proite mayi karhicit
SYNONYMS
apiwhether; agnayafires; tuindeed; velymin the fire sacrifice;
nanot; hutoffered; haviby ghee; satiO chaste woman; tvayby
you; udvigna-dhiybecause of some anxiety; bhadreO auspicious woman;
proitewas away from home; mayiwhen I; karhicitsometimes.
TRANSLATION
O chaste and auspicious woman, when I left home for other places, were you
in so much anxiety that you did not offer oblations of ghee into the fire?
TEXT 9
d" d H l
N ' > H H FH " H ll ll
649
yat-pjay kma-dughn
yti lokn ghnvita
brhmao 'gni ca vai vio
sarva-devtmano mukham
SYNONYMS
yat-pjayby worshiping the fire and brhmaas; kma-dughnwhich
fulfill one's desires; ytione goes; loknto the destination of the higher
planetary system; gha-anvitaa person attached to household life;
brhmaathe brhmaas; agni caand the fire; vaiindeed; vioof
Lord Viu; sarva-deva-tmanathe soul of all the demigods; mukhamthe
mouth.
TRANSLATION
By worshiping the fire and the brhmaas, a householder can achieve the
desired goal of residing in the higher planets, for the sacrificial fire and the
brhmaas are to be considered the mouth of Lord Viu, who is the Supersoul
of all the demigods.
PURPORT
According to the Vedic system, a fire sacrifice is held in order to offer
oblations of ghee, grains, fruits, flowers and so on, so that Lord Viu may eat
and be satisfied. The Lord says in Bhagavad-gt (9.26):
patra pupa phala toya
yo me bhakty prayacchati
tad aha bhakty-upahtam
anmi prayattmana
"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will
650
accept it." Therefore, all these items may be offered in the sacrificial fire, and
Lord Viu will be satisfied. Similarly, brhmaa-bhojana, feeding of the
brhmaas, is also recommended, for when the brhmaas eat sumptuous
remnants of food after yaja, this is another way that Lord Viu Himself eats.
Therefore the Vedic principles recommend that in every festival or ceremony
one offer oblations to the fire and give sumptuous food for the brhmaas to
eat. By such activities, a householder may be elevated to the heavenly planets
and similar places in the higher planetary systems.
TEXT 10
FH d FH FH l
'FHF~ H ll ! ll
api sarve kualinas
tava putr manasvini
lakaye 'svastham tmna
bhavaty lakaair aham
SYNONYMS
apiwhether; sarveall; kualinain full auspiciousness; tavayour;
putrsons; manasviniO great-minded lady; lakayeI see;
asvasthamnot in tranquillity; tmnamthe mind; bhavatyof you;
lakaaiby symptoms; ahamI.
TRANSLATION
O great-minded lady, are all your sons faring well? Seeing your withered
face, I can perceive that your mind is not tranquil. How is this so?
651
TEXT 11
"H=
" H N ' FF F = l
H F ' ll !! ll
r-aditir uvca
bhadra dvija-gav brahman
dharmasysya janasya ca
tri-vargasya para ketra
ghamedhin gh ime
SYNONYMS
r-aditi uvcarmat Aditi said; bhadramall auspiciousness;
dvija-gavmof the brhmaas and the cows; brahmanO brhmaa;
dharmasya asyaof the religious principles mentioned in stra; janasyaof
the people in general; caand; tri-vargasyaof the three processes of
elevation (dharma, artha and kma); paramthe supreme; ketramfield;
ghamedhinO my husband, who are attached to household life; ghyour
home; imeall these things.
TRANSLATION
Aditi said: O my respected brhmaa husband, all is well with the
brhmaas, the cows, religion and the welfare of other people. O master of the
house, the three principles of dharma, artha and kma flourish in household
life, which is consequently full of good fortune.
PURPORT
In household life one can develop the three principles of religion, economic
652
development and sense gratification according to the regulations given in the
stras, but to attain liberation one must give up household life and place
himself in the transcendental renounced order. Kayapa Muni was not in the
renounced order of life. Therefore he is addressed here once as brahman and
another time as ghamedhin. Aditi, his wife, assured him that as far as
household life was concerned, everything was going nicely, and the brhmaas
and cows were being honored and protected. In other words, there were no
disturbances; household life was duly progressing.
TEXT 12
'~ H = FH l
FH H N ' ll !- ll
agnayo 'tithayo bhty
bhikavo ye ca lipsava
sarva bhagavato brahmann
anudhynn na riyati
SYNONYMS
agnayaworshiping the fires; atithayareceiving the guests;
bhtysatisfying the servants; bhikavapleasing the beggars; yeall of
them who; caand; lipsavaas they desire (are taken care of); sarvamall
of them; bhagavataof you, my lord; brahmanO brhmaa;
anudhyntfrom always thinking; na riyatinothing is missed (everything
is properly done).
TRANSLATION
O beloved husband, the fires, guests, servants and beggars are all being
653
properly cared for by me. Because I always think of you, there is no possibility
that any of the religious principles will be neglected.
TEXT 13
d Hd FU F l
F H ' H ' 9 ll ! ll
ko nu me bhagavan kmo
na sampadyeta mnasa
yasy bhavn prajdhyaka
eva dharmn prabhate
SYNONYMS
kawhat; nuindeed; memy; bhagavanO lord; kmadesire;
nanot; sampadyetacan be fulfilled; mnasawithin my mind;
yasyof me; bhavnyour good self; praj-adhyakaPrajpati;
evamthus; dharmnreligious principles; prabhatetalks.
TRANSLATION
O my lord, since you are a Prajpati and are personally my instructor in the
principles of religion, where is the possibility that all my desires will not be
fulfilled?
TEXT 14
H H =
FHF 9 l
F H FFHF "9
654
~ ll !H ll
tavaiva mrca mana-arraj
praj im sattva-rajas-tamo-jua
samo bhavs tsv asurdiu prabho
tathpi bhakta bhajate mahevara
SYNONYMS
tavayour; evaindeed; mrcaO son of Marci; mana-arra-jborn
either of your body or of your mind (all the demons and demigods);
prajborn of you; imall of them; sattva-raja-tama-juainfected
with sattva-gua, rajo-gua or tamo-gua; samaequal; bhavnyour good
self; tsuto every one of them; asura-diubeginning with the asuras;
prabhoO my lord; tath apistill; bhaktamunto the devotees;
bhajatetakes care of; mah-varathe Supreme Personality of Godhead,
the supreme controller.
TRANSLATION
O son of Marci, because you are a great personality you are equal toward all
the demons and demigods, who are born either from your body or from your
mind and who possess one or another of the three qualitiessattva-gua,
rajo-gua or tamo-gua. But although the Supreme Personality of Godhead, the
supreme controller, is equal toward all living entities, He is especially favorable
to the devotees.
PURPORT
In Bhagavad-gt (9.29) the Lord says:
655
Although the Supreme Personality of Godhead is equal toward everyone, He is
especially inclined toward those who engage in His devotional service. The
Lord says, kaunteya pratijnhi na me bhakta praayati: [Bg. 9.31] "My dear
son of Kunt, please declare that My devotee will never be vanquished."
Elsewhere, Ka also says:
ye yath m prapadyante
ts tathaiva bhajmy aham
mama vartmnuvartante
manuy prtha sarvaa
(Bg. 4.11)
Actually, everyone is trying to please the Supreme Personality of Godhead in
various ways, but according to their methods of approach, the Supreme Lord
endows them with different benedictions. Thus Aditi appealed to her husband
by saying that since even the supreme controller favors His devotees and since
Indra, Kayapa's devoted son, was in difficulty, Kayapa should bestow his
favor upon Indra.
TEXT 15
F" > F H l
F~Fm ll !7 ll
tasmd a bhajanty me
reya cintaya suvrata
hta-riyo hta-sthnn
sapatnai phi na prabho
656
SYNONYMS
tasmttherefore; aO powerful controller; bhajantyof your servitor;
meme; reyaauspiciousness; cintayajust consider; su-vrataO most
gentle one; hta-riyabereft of all opulence; hta-sthnnbereft of a
residence; sapatnaiby the competitors; phiplease protect; naus;
prabhoO my lord.
TRANSLATION
Therefore, most gentle lord, kindly favor your maidservant. We have now
been deprived of our opulence and residence by our competitors, the demons.
Kindly give us protection.
PURPORT
Aditi, the mother of the demigods, appealed to Kayapa Muni to give the
demigods protection. When we speak of the demigods, this also includes their
mother.
TEXT 16
H HF F FF l
F~ N ll ! ll
parair vivsit sha
magn vyasana-sgare
aivarya rr yaa sthna
htni prabalair mama
657
SYNONYMS
paraiby our enemies; vivsittaken away from our residential quarters;
sthe same; ahamI; magndrowned; vyasana-sgarein an ocean of
trouble; aivaryamopulence; rbeauty; yaareputation;
sthnamplace; htniall taken away; prabalaivery powerful;
mamamy.
TRANSLATION
The demons, our formidably powerful enemies, have taken away our
opulence, our beauty, our fame and even our residence. Indeed, we have now
been exiled, and we are drowning in an ocean of trouble.
TEXT 17
~ F' U l
~ H' d ' dd ll !O ll
yath tni puna sdho
prapadyeran mamtmaj
tath vidhehi kalya
dhiy kalya-kttama
SYNONYMS
yathas; tniall of our lost things; punaagain; sdhoO great saintly
person; prapadyerancan regain; mamamy; tmajoffspring (sons);
tathso; vidhehikindly do; kalyamauspiciousness; dhiyby
consideration; kalya-kt-tamaO you who are the best person to act for our
658
welfare.
TRANSLATION
O best of sages, best of all those who grant auspicious benedictions, please
consider our situation and bestow upon my sons the benedictions by which they
can regain what they have lost.
TEXT 18
d 3H=
H~ '" dF FH l
N H m N" ll ! ll
r-uka uvca
evam abhyarthito 'dity
kas tm ha smayann iva
aho my-bala vio
sneha-baddham ida jagat
SYNONYMS
abhyarthitabeing requested; adityby Aditi; kaKayapa Muni;
tmunto her; hasaid; smayansmiling; ivajust like; ahoalas;
my-balamthe influence of the illusory energy; vioof Lord Viu;
sneha-baddhaminfluenced by this affection; idamthis; jagatwhole world.
TRANSLATION
ukadeva Gosvm continued: When Kayapa Muni was thus requested by
659
Aditi, he slightly smiled. "Alas," he said, "how powerful is the illusory energy
of Lord Viu, by which the entire world is bound by affection for children!"
PURPORT
Kayapa Muni was surely sympathetic to his wife's affliction, yet he was
surprised at how the whole world is influenced by affection.
TEXT 19
H " d ' H = d l
dF d U H d ll ! ll
kva deho bhautiko 'ntm
kva ctm prakte para
kasya ke pati-putrdy
moha eva hi kraam
SYNONYMS
kvawhere is; dehathis material body; bhautikamade of five elements;
antmnot the spirit soul; kvawhere is; caalso; tmthe spirit soul;
prakteto the material world; paratranscendental; kasyaof whom;
kewho is; patihusband; putra-dyor son and so on; mohaillusion;
evaindeed; hicertainly; kraamcause.
TRANSLATION
Kayapa Muni continued: What is this material body, made of five elements?
It is different from the spirit soul. Indeed, the spirit soul is completely different
from the material elements from which the body is made. But because of bodily
attachment, one is regarded as a husband or son. These illusory relationships
660
are caused by misunderstanding.
PURPORT
The spirit soul (tm or jva) is certainly different from the body, which is a
combination of five material elements. This is a simple fact, but it is not
understood unless one is spiritually educated. Kayapa Muni met his wife,
Aditi, in the heavenly planets, but the same misconception extends
throughout the entire universe and is also here on earth. There are different
grades of living entities, but all of them are more or less under the impression
of the bodily conception of life. In other words, all living entities in this
material world are more or less devoid of spiritual education. The Vedic
civilization, however, is based on spiritual education, and spiritual education is
the special basis on which Bhagavad-gt was spoken to Arjuna. In the
beginning of Bhagavad-gt, Ka instructed Arjuna to understand that the
spirit soul is different from the body.
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara-prptir
dhras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth
to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change." (Bg. 2.13) Unfortunately,
this spiritual education is completely absent from modern human civilization.
No one understands his real self-interest, which lies with the spirit soul, not
with the material body. Education means spiritual education. To work hard in
the bodily conception of life, without spiritual education, is to live like an
animal. Nya deho deha-bhj n-loke kan kmn arhate vid-bhuj ye
(SB 5.5.1). People are working so hard simply for bodily comforts, without
education regarding the spirit soul. Thus they are living in a very risky
661
civilization, for it is a fact that the spirit soul has to transmigrate from one
body to another (tath dehntara-prpti [Bg. 2.13]). Without spiritual
education, people are kept in dark ignorance and do not know what will
happen to them after the annihilation of the present body. They are working
blindly, and blind leaders are directing them. Andh yathndhair
upanyamns te 'pa-tantrym uru-dmni baddh (SB 7.5.31). A foolish
person does not know that he is completely under the bondage of material
nature and that after death material nature will impose upon him a certain
type of body, which he will have to accept. He does not know that although in
his present body he may be a very important man, he may next get the body of
an animal or tree because of his ignorant activities in the modes of material
nature. Therefore the Ka consciousness movement is trying to give the true
light of spiritual existence to all living entities. This movement is not very
difficult to understand, and people must take advantage of it, for it will save
them from the risky life of irresponsibility.
TEXT 20
3BFH 9 H " l
FH HF HF " H " ll - ll
upatihasva purua
bhagavanta janrdanam
sarva-bhta-guh-vsa
vsudeva jagad-gurum
SYNONYMS
upatihasvajust try to worship; puruamthe Supreme Person;
bhagavantamthe Personality of Godhead; janrdanamwho can kill all the
enemies; sarva-bhta-guh-vsamliving within the core of the heart of
662
everyone; vsudevamVsudeva, Ka, who is all-pervading and is the son of
Vasudeva; jagat-gurumthe spiritual master and teacher of the whole world.
TRANSLATION
My dear Aditi, engage in devotional service to the Supreme Personality of
Godhead, who is the master of everything, who can subdue everyone's enemies,
and who sits within everyone's heart. Only that Supreme PersonKa, or
Vsudevacan bestow all auspicious benedictions upon everyone, for He is the
spiritual master of the universe.
PURPORT
With these words, Kayapa Muni tried to pacify his wife. Aditi made her
appeal to her material husband. Of course, that is nice, but actually a material
relative cannot do anything good for anyone. If anything good can be done, it
is done by the Supreme Personality of Godhead, Vsudeva. Therefore, Kayapa
Muni advised his wife, Aditi, to begin worshiping Lord Vsudeva, who is
situated in everyone's heart. He is the friend of everyone and is known as
Janrdana because He can kill all enemies. There are three modes of material
naturegoodness, passion and ignoranceand above material nature,
transcendental to material nature, is another existence, which is called
uddha-sattva. In the material world, the mode of goodness is considered the
best, but because of material contamination, even the mode of goodness is
sometimes overpowered by the modes of passion and ignorance. But when one
transcends the competition between these modes and engages himself in
devotional service, he rises above the three modes of material nature. In that
transcendental position, one is situated in pure consciousness. Sattva
viuddha vasudeva-abditam (SB 4.3.23). Above material nature is the
position called vasudeva, or freedom from material contamination. Only in
that position can one perceive the Supreme Personality of Godhead,
Vsudeva. Thus the vasudeva condition fulfills a spiritual necessity. Vsudeva
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sarvam iti sa mahtm sudurlabha [Bg. 7.19]. When one realizes Vsudeva, the
Supreme Personality of Godhead, he becomes most exalted.
Paramtm (Vsudeva) is situated in everyone's heart, as confirmed in
Bhagavad-gt. The Lord says:
te satata-yuktn
bhajat prti-prvakam
dadmi buddhi-yoga ta
yena mm upaynti te
"To those who are constantly devoted and who worship Me with love, I give
the understanding by which they can come to Me." (Bg. 10.10)
vara sarva-bhtn
"The Supreme Lord is situated in everyone's heart, O Arjuna." (Bg. 18.61)
bhoktra yaja-tapas
sarva-loka-mahevaram
suhda sarva-bhtn
jtv m ntim cchati
"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities,
the Supreme Lord of all planets and demigods and the benefactor and
well-wisher of all living entities, attains peace from the pangs of material
miseries." (Bg. 5.29)
Whenever one is perplexed, let him take shelter of the lotus feet of
Vsudeva, Ka, who will give the devotee intelligence to help him surpass all
difficulties and return home, back to Godhead. Kayapa Muni advised his wife
to seek shelter at the lotus feet of Vsudeva, Ka, so that all her problems
would be very easily solved. Thus Kayapa Muni was an ideal spiritual master.
He was not so foolish that he would present himself as an exalted personality,
664
as good as God. He was actually a bona fide guru because he advised his wife to
seek shelter at the lotus feet of Vsudeva. One who trains his subordinate or
disciple to worship Vsudeva is the truly bona fide spiritual master. The word
jagad-gurum is very important in this regard. Kayapa Muni did not falsely
declare himself to be jagad-guru, although he actually was jagad-guru because
he advocated the cause of Vsudeva. Actually, Vsudeva is jagad-guru, as
clearly stated here (vsudeva jagad-gurum). One who teaches the instructions
of Vsudeva, Bhagavad-gt, is as good as vsudeva jagad-gurum. But when
one who does not teach this instructionas it isdeclares himself jagad-guru,
he simply cheats the public. Ka is jagad-guru, and one who teaches the
instruction of Ka as it is, on behalf of Ka, may be accepted as jagad-guru.
One who manufactures his own theories cannot be accepted; he becomes
jagad-guru falsely.
TEXT 21
F H'F d" d l
H ll -! ll
sa vidhsyati te kmn
harir dnnukampana
amogh bhagavad-bhaktir
netareti matir mama
SYNONYMS
sahe (Vsudeva); vidhsyatiwill undoubtedly fulfill; teyour;
kmndesires; harithe Supreme Personality of Godhead; dnaunto the
poor; anukampanavery merciful; amoghinfallible;
bhagavat-bhaktidevotional service unto the Supreme Personality of
Godhead; nanot; itaranything but bhagavad-bhakti; itithus;
665
matiopinion; mamamy.
TRANSLATION
The Supreme Personality of Godhead, who is very merciful to the poor, will
fulfill all of your desires, for devotional service unto Him is infallible. Any
method other than devotional service is useless. That is my opinion.
PURPORT
There are three kinds of men, who are called akma, moka-kma and
sarva-kma. One who tries to get liberation from this material world is called
moka-kma, one who wants to enjoy this material world to its fullest extent is
called sarva-kma, and one who has fulfilled all his desires and has no further
material desires is called akma. A bhakta has no desire.
Sarvopdhi-vinirmukta tat-paratvena nirmalam [Cc. Madhya 19.170]. He is
purified and free from material desires. The moka-km wants to achieve
liberation by merging into the existence of the Supreme Brahman, and because
of this desire to merge into the existence of the Lord, he is not yet pure. And
since those who want liberation are impure, what to speak of the karms, who
have so many desires to fulfill? Nonetheless, the stra says:
akma sarva-kmo v
moka-kma udra-dh
tvrea bhakti-yogena
yajeta purua param
(SB 2.3.10)
Kayapa Muni saw that his wife, Aditi, had some material desires for the
666
welfare of her sons, but still he advised her to render devotional service to the
Supreme Personality of Godhead. In other words, everyone, regardless of
whether he is a karm, jn, yog or bhakta, should invariably take shelter of
the lotus feet of Vsudeva and render transcendental loving service unto Him
so that all his desires will be duly fulfilled. Ka is dna-anukampana: He is
very merciful to everyone. Therefore if one wants to fulfill his material desires,
Ka helps him. Of course, sometimes if a devotee is very sincere, the Lord, as
a special favor to him, refuses to fulfill his material desires and directly blesses
him with pure, unalloyed devotional service. It is said in Caitanya-caritmta
(Madhya 22.38-39):
ka kahe,'m bhaje, mge viaya-sukha
amta chi' via mge,ei baa mrkha
mivija, ei mrkhe 'viaya' kene diba?
sva-caramta diy 'viaya' bhuliba
"Ka says, 'If one engages in My transcendental loving service but at the
same time wants the opulence of material enjoyment, he is very, very foolish.
Indeed, he is just like a person who gives up ambrosia to drink poison. Since I
am very intelligent, why should I give this fool material prosperity? Instead I
shall induce him to take the nectar of the shelter of My lotus feet and make
him forget illusory material enjoyment.' " If a devotee maintains some material
desire and at the same time very sincerely desires to engage at the lotus feet of
Ka, Ka may directly give him unalloyed devotional service and take
away all his material desires and possessions. This is the Lord's special favor to
devotees. Otherwise, if one takes to Ka's devotional service but still has
material desires to fulfill, he may become free from all material desires, as
Dhruva Mahrja did, but this may take some time. However, if a very sincere
devotee wants only Ka's lotus feet, Ka directly gives him the position of
uddha-bhakti, unalloyed devotional service.
667
TEXT 22
"H=
d H' N F~F l
~ FF H"' F ~ ll -- ll
r-aditir uvca
kenha vidhin brahmann
upasthsye jagat-patim
yath me satya-sakalpo
vidadhyt sa manoratham
SYNONYMS
r-aditi uvcarmat Aditi began to pray; kenaby which; ahamI;
vidhinby regulative principles; brahmanO brhmaa; upasthsyecan
please; jagat-patimthe Lord of the universe, Jaganntha; yathby which;
memy; satya-sakalpadesire may actually be fulfilled; vidadhytmay
fulfill; saHe (the Supreme Lord); manorathamambitions or desires.
TRANSLATION
rmat Aditi said: O brhmaa, tell me the regulative principles by which I
may worship the supreme master of the world so that the Lord will be pleased
with me and fulfill all my desires.
PURPORT
It is said, "Man proposes, God disposes." Thus a person may desire many
things, but unless these desires are fulfilled by the Supreme Personality of
Godhead, they cannot be fulfilled. Fulfillment of desire is called
satya-sakalpa. Here the word satya-sakalpa is very important. Aditi placed
668
herself at the mercy of her husband so that he would give her directions by
which to worship the Supreme Personality of Godhead so that all her desires
would be fulfilled. A disciple must first decide that he should worship the
Supreme Lord, and then the spiritual master will give the disciple correct
directions. One cannot dictate to the spiritual master, just as a patient cannot
demand that his physician prescribe a certain type of medicine. Here is the
beginning of worship of the Supreme Personality of Godhead. As confirmed in
Bhagavad-gt (7.16):
catur-vidh bhajante m
jan suktino 'rjuna
rto jijsur arthrth
jn ca bharatarabha
"O best among the Bhratas, four kinds of pious men render devotional service
unto Methe distressed, the desirer of wealth, the inquisitive, and he who is
searching for knowledge of the Absolute." Aditi was rta, a person in distress.
She was very much aggrieved because her sons, the demigods, were bereft of
everything. Thus she wanted to take shelter of the Supreme Personality of
Godhead under the direction of her husband, Kayapa Muni.
TEXT 23
" H B H' " 'H l
" H F" F d ll - ll
dia tva dvija-reha
vidhi tad-upadhvanam
u tuyati me deva
sdanty saha putrakai
669
SYNONYMS
diajust instruct me; tvamO my husband; dvija-rehaO best of the
brhmaas; vidhimthe regulative principles; tatthe Lord;
upadhvanamthe process of worshiping; uvery soon; tuyatibecomes
satisfied; meunto me; devathe Lord; sdantynow lamenting;
sahawith; putrakaiall my sons, the demigods.
TRANSLATION
O best of the brhmaas, kindly instruct me in the perfect method of
worshiping the Supreme Personality of Godhead in devotional service, by which
the Lord may very soon be pleased with me and save me, along with my sons,
from this most dangerous condition.
PURPORT
Sometimes less intelligent men ask whether one has to approach a guru to
be instructed in devotional service for spiritual advancement. The answer is
given hereindeed, not only here, but also in Bhagavad-gt, where Arjuna
accepted Ka as his guru (iyas te 'ha dhi m tv prapannam [Bg. 2.7]).
The Vedas also instruct, tad-vijnrtha sa guru evbhigacchet: [MU
1.2.12(80)] one must accept a guru for proper direction if one is seriously
inclined toward advancement in spiritual life. The Lord says that one must
worship the crya, who is the representative of the Supreme Personality of
Godhead (crya m vijnyt [SB 11.17.27]). One should definitely
understand this. In Caitanya-caritmta it is said that the guru is the
manifestation of the Supreme Personality of Godhead. Therefore, according to
all the evidence given by the stra and by the practical behavior of devotees,
one must accept a guru. Aditi accepted her husband as her guru, so that he
would direct her how to advance in spiritual consciousness, devotional service,
670
by worshiping the Supreme Lord.
TEXT 24
d 3H=
H 8 dF l
" H H d H 9 ll -H ll
r-kayapa uvca
etan me bhagavn pa
praj-kmasya padmaja
yad ha te pravakymi
vrata keava-toaam
SYNONYMS
r-kayapa uvcaKayapa Muni said; etatthis; meby me;
bhagavnthe most powerful; pawhen he was requested;
praj-kmasyadesiring offspring; padma-jaLord Brahm, who was born of
a lotus flower; yatwhatever; hahe said; teunto you; pravakymiI
shall explain; vratamin the form of worship; keava-toaamby which
Keava, the Supreme Personality of Godhead, is satisfied.
TRANSLATION
r Kayapa Muni said: When I desired offspring, I placed inquiries before
Lord Brahm, who is born from a lotus flower. Now I shall explain to you the
same process Lord Brahm instructed me, by which Keava, the Supreme
Personality of Godhead, is satisfied.
671
PURPORT
Here the process of devotional service is further explained. Kayapa Muni
wanted to instruct Aditi in the same process recommended to him by Brahm
for satisfying the Supreme Personality of Godhead. This is valuable. The guru
does not manufacture a new process to instruct the disciple. The disciple
receives from the guru an authorized process received by the guru from his
guru. This is called the system of disciplic succession (eva parampar-prpta
ima rjarayo vidu [Bg. 4.2]). This is the bona fide Vedic system of receiving
the process of devotional service, by which the Supreme Personality of
Godhead is pleased. Therefore, to approach a bona fide guru, or spiritual
master, is essential. The bona fide spiritual master is he who has received the
mercy of his guru, who in turn is bona fide because he has received the mercy
of his guru. This is called the parampar system. Unless one follows this
parampar system, the mantra one receives will be chanted for no purpose.
Nowadays there are so many rascal gurus who manufacture their mantras as a
process for material advancement, not spiritual advancement. Still, the mantra
cannot be successful if it is manufactured. Mantras and the process of
devotional service have special power, provided they are received from the
authorized person.
TEXT 25
F " H l
= "H" H H ll -7 ll
phlgunasymale pake
dvdaha payo-vratam
arcayed aravindka
bhakty paramaynvita
672
SYNONYMS
phlgunasyaof the month of Phlguna (February and March);
amaleduring the bright; pakefortnight; dvdaa-ahamfor twelve days,
ending with Dvda, the day after Ekda; paya-vratamaccepting the vow
of taking only milk; arcayetone should worship; aravinda-akamthe
lotus-eyed Supreme Personality of Godhead; bhaktywith devotion;
paramayunalloyed; anvitasurcharged.
TRANSLATION
In the bright fortnight of the month of Phlguna [February and March], for
twelve days ending with Dvda, one should observe the vow of subsisting only
on milk and should worship the lotus-eyed Supreme Personality of Godhead
with all devotion.
PURPORT
Worshiping the Supreme Lord Viu with devotion means following
arcana-mrga.
ravaa krtana vio
smaraa pda-sevanam
arcana vandana dsya
sakhyam tma-nivedanam
[SB 7.5.23]
One should install the Deity of Lord Viu or Ka and worship Him nicely
by dressing Him, decorating Him with flower garlands, and offering Him all
kinds of fruits, flowers and cooked food, nicely prepared with ghee, sugar and
grains. One should also offer a flame, incense and so on, while ringing a bell, as
prescribed. This is called worship of the Lord. Here it is recommended that one
673
observe the vow of subsisting only by drinking milk. This is called payo-vrata.
As we generally perform devotional service on Ekda by not eating grains, it
is generally recommended that on Dvda one not consume anything but
milk. Payo-vrata and arcana devotional service to the Supreme Lord should be
performed with a pure devotional attitude (bhakty). Without bhakti, one
cannot worship the Supreme Personality of Godhead. Bhakty mm abhijnti
yvn ya csmi tattvata [Bg. 18.55]. If one wants to know the Supreme
Personality of Godhead and be directly connected with Him, knowing what
He wants to eat and how He is satisfied, one must take to the process of bhakti.
As recommended here also, bhakty paramaynvita: one should be surcharged
with unalloyed devotional service.
TEXT 26
FH " m BH" l
" H M F " ll - ll
sinvly mdlipya
snyt kroa-vidray
yadi labhyeta vai srotasy
eta mantram udrayet
SYNONYMS
sinvlymon the dark-moon day; mdwith dirt; lipyasmearing the
body; snytone should bathe; kroa-vidraydug up by the tusk of a
boar; yadiif; labhyetait is available; vaiindeed; srotasiin a flowing
river; etam mantramthis mantra; udrayetone should chant.
TRANSLATION
674
If dirt dug up by a boar is available, on the day of the dark moon one should
smear this dirt on his body and then bathe in a flowing river. While bathing,
one should chant the following mantra.
TEXT 27
H " "H F F~ l
3" ' F F ll -O ll
tva devy di-varhea
rasy sthnam icchat
uddhtsi namas tubhya
ppmna me praaya
SYNONYMS
tvamyou; deviO mother earth; di-varheaby the Supreme Personality
of Godhead in the form of a boar; rasyfrom the bottom of the universe;
sthnama place; icchatdesiring; uddht asiyou have been raised;
nama tubhyamI offer my respectful obeisances unto you; ppmnamall
sinful activities and their reactions; meof me; praayaplease undo.
TRANSLATION
O mother earth, you were raised by the Supreme Personality of Godhead in
the form of a boar because of your desiring to have a place to stay. I pray that
you kindly vanquish all the reactions of my sinful life. I offer my respectful
obeisances unto you.
TEXT 28
675
H " H= F l
= F~B F H H ll - ll
nirvartittma-niyamo
devam arcet samhita
arcy sthaile srye
jale vahnau gurv api
SYNONYMS
nirvartitafinished; tma-niyamathe daily duties of washing, chanting
other mantras and so on, according to one's practice; devamthe Supreme
Personality of Godhead; arcetone should worship; samhitawith full
attention; arcymunto the Deities; sthaileunto the altar; sryeunto
the sun; jaleunto the water; vahnauunto the fire; gurauunto the
spiritual master; apiindeed.
TRANSLATION
Thereafter, one should perform his daily spiritual duties and then, with great
attention, offer worship to the Deity of the Supreme Personality of Godhead,
and also to the altar, the sun, water, fire and the spiritual master.
TEXT 29
F H 9 F l
FH HF HF " H F ll - ll
namas tubhya bhagavate
puruya mahyase
sarva-bhta-nivsya
676
vsudevya skie
SYNONYMS
nama tubhyamI offer my respectful obeisances unto You; bhagavateunto
the Supreme Personality of Godhead; puruyathe Supreme Person;
mahyasethe best of all personalities; sarva-bhta-nivsyathe person who
lives in everyone's heart; vsudevyathe Lord who lives everywhere;
skiethe witness of everything.
TRANSLATION
O Supreme Personality of Godhead, greatest of all, who lives in everyone's
heart and in whom everyone lives, O witness of everything, O Vsudeva,
supreme and all-pervading person, I offer my respectful obeisances unto You.
TEXT 30
' F ' 9 = l
= H " F H ll ll
namo 'vyaktya skmya
pradhna-puruya ca
catur-viad-gua-jya
gua-sakhyna-hetave
SYNONYMS
namaI offer my respectful obeisances unto You; avyaktyawho are never
seen by material eyes; skmyatranscendental; pradhna-puruyathe
Supreme Person; caalso; catu-viattwenty-four; gua-jyathe
knower of the elements; gua-sakhynaof the skhya-yoga system;
677
hetavethe original cause.
TRANSLATION
I offer my respectful obeisances unto You, the Supreme Person. Being very
subtle, You are never visible to material eyes. You are the knower of the
twenty-four elements, and You are the inaugurator of the skhya-yoga system.
PURPORT
Catur-viad-gua, the twenty-four elements, are the five gross elements
(earth, water, fire, air and ether), the three subtle elements (mind, intelligence
and false ego), the ten senses (five for working and five for acquiring
knowledge), the five sense objects, and contaminated consciousness. These are
the subject matter of skhya-yoga, which was inaugurated by Lord
Kapiladeva. This skhya-yoga was again propounded by another Kapila, but
he was an atheist, and his system is not accepted as bona fide.
TEXT 31
" = l H l
FRF HU ll ! ll
namo dvi-re tri-pade
catu-gya tantave
sapta-hastya yajya
tray-vidytmane nama
SYNONYMS
namaI offer my respectful obeisances unto You; dvi-rewho have two
heads; tri-padewho have three legs; catu-gyawho have four horns;
678
tantavewho expand; sapta-hastyawho have seven hands; yajyaunto
the yaja-purua, the supreme enjoyer; traythe three modes of Vedic
ritualistic ceremonies; vidy-tmanethe Personality of Godhead, the
embodiment of all knowledge; namaI offer my respectful obeisances unto
You.
TRANSLATION
I offer my respectful obeisances unto You, the Supreme Personality of
Godhead, who have two heads [pryaya and udyanya], three legs
[savana-traya], four horns [the four Vedas] and seven hands [the seven
chandas, such as Gyatr]. I offer my obeisances unto You, whose heart and
soul are the three Vedic rituals [karma-ka, jna-ka and upsan-ka]
and who expand these rituals in the form of sacrifice.
TEXT 32
H " ' = l
FH HU' ll - ll
nama ivya rudrya
nama akti-dharya ca
sarva-vidydhipataye
bhtn pataye nama
SYNONYMS
namaI offer my respectful obeisances unto You; ivyathe incarnation
named Lord iva; rudryathe expansion named Rudra; namaobeisances;
akti-dharyathe reservoir of all potencies; caand;
sarva-vidy-adhipatayethe reservoir of all knowledge; bhtnmof the
679
living entities; patayethe supreme master; namaI offer my respectful
TRANSLATION
I offer my respectful obeisances unto You, Lord iva, or Rudra, who are the
reservoir of all potencies, the reservoir of all knowledge, and the master of
everyone.
PURPORT
It is the system for one to offer obeisances unto the expansion or
incarnation of the Lord. Lord iva is the incarnation of ignorance, one of the
material modes of nature.
TEXT 33
" l
F H ll ll
namo hirayagarbhya
prya jagad-tmane
yogaivarya-arrya
namas te yoga-hetave
SYNONYMS
namaI offer my respectful obeisances unto You; hirayagarbhyasituated
as the four-headed Hirayagarbha, Brahm; pryathe source of everyone's
life; jagat-tmanethe Supersoul of the entire universe;
yoga-aivarya-arryawhose body is full of opulences and mystic power;
nama teI offer my respectful obeisances unto You; yoga-hetavethe
680
original master of all mystic power.
TRANSLATION
I offer my respectful obeisances unto You, who are situated as
Hirayagarbha, the source of life, the Supersoul of every living entity. Your
body is the source of the opulence of all mystic power. I offer my respectful
TEXT 34
F "" H F l
9 ll H ll
namas ta di-devya
ski-bhtya te nama
nryaya aye
narya haraye nama
SYNONYMS
nama teI offer my respectful obeisances unto You; di-devyawho are the
original Personality of Godhead; ski-bhtyathe witness of everything
within the heart of everyone; teunto You; namaI offer my respectful
obeisances; nryayawho take the incarnation of Nryaa; ayethe
sage; naryathe incarnation of a human being; harayeunto the Supreme
Personality of Godhead; namaI offer my respectful obeisances.
TRANSLATION
I offer my respectful obeisances unto You, who are the original Personality
681
of Godhead, the witness in everyone's heart, and the incarnation of
Nara-Nryaa i in the form of a human being. O Personality of Godhead, I
offer my respectful obeisances unto You.
TEXT 35
dH 9 '' l
d H F F HFF ll 7 ll
namo marakata-yma-
vapue 'dhigata-riye
keavya namas tubhya
namas te pta-vsase
SYNONYMS
namaI offer my respectful obeisances unto You;
marakata-yma-vapuewhose bodily hue is blackish like the marakata gem;
adhigata-riyeunder whose control is mother Lakm, the goddess of fortune;
keavyaLord Keava, who killed the Ke demon; nama tubhyamI offer
my respectful obeisances unto You; nama teagain I offer my respectful
obeisances unto You; pta-vsasewhose garment is yellow.
TRANSLATION
My Lord, I offer my respectful obeisances unto You, who are dressed in
yellow garments, whose bodily hue resembles the marakata gem, and who have
full control over the goddess of fortune. O my Lord Keava, I offer my
TEXT 36
682
H FHH" F H H"9 l
F F ' " F ll ll
tva sarva-varada pus
vareya varadarabha
atas te reyase dhr
pda-reum upsate
SYNONYMS
tvamYou; sarva-vara-dawho can give all kinds of benedictions;
pusmto all living entities; vareyaO most worshipable;
vara-da-abhaO most powerful of all givers of benediction; atafor this
reason; teYour; reyasethe source of all auspiciousness; dhrthe most
sober; pda-reum upsateworship the dust of the lotus feet.
TRANSLATION
O most exalted and worshipable Lord, best of those who bestow benediction,
You can fulfill the desires of everyone, and therefore those who are sober, for
their own welfare, worship the dust of Your lotus feet.
TEXT 37
HH " H > " l
F H " H F" ll O ll
anvavartanta ya dev
r ca tat-pda-padmayo
sphayanta ivmoda
683
bhagavn me prasdatm
SYNONYMS
anvavartantaengaged in devotional service; yamunto whom; devall
the demigods; r caand the goddess of fortune; tat-pda-padmayoof the
lotus feet of His Lordship; sphayantadesiring; ivaexactly;
modamcelestial bliss; bhagavnthe Supreme Personality of Godhead;
meupon me; prasdatmmay be pleased.
TRANSLATION
All the demigods, as well as the goddess of fortune, engage in the service of
His lotus feet. Indeed, they respect the fragrance of those lotus feet. May the
Supreme Personality of Godhead be pleased with me.
TEXT 38
9dHFd l
= U F " ll ll
etair mantrair hkeam
vhana-purasktam
arcayec chraddhay yukta
pdyopasparandibhi
SYNONYMS
etai mantraiby chanting all these mantras; hkeamunto the Supreme
Personality of Godhead, the master of all senses; vhanacalling;
purasktamhonoring Him in all respects; arcayetone should worship;
raddhaywith faith and devotion; yuktaengaged;
684
pdya-upasparana-dibhiwith the paraphernalia of worship (pdya, arghya,
etc.).
TRANSLATION
Kayapa Muni continued: By chanting all these mantras, welcoming the
Supreme Personality of Godhead with faith and devotion, and offering Him
items of worship [such as pdya and arghya], one should worship Keava,
Hkea, Ka, the Supreme Personality of Godhead.
TEXT 39
= H 'U F m " H l
HM HU F F l
'' ">= " "HU ll ll
arcitv gandha-mlydyai
payas snapayed vibhum
vastropavtbharaa-
pdyopasparanais tata
gandha-dhpdibhi crced
dvdakara-vidyay
SYNONYMS
arcitvworshiping in this way; gandha-mlya-dyaiwith incense, flower
garlands, etc.; payaswith milk; snapayetshould bathe; vibhumthe Lord;
vastradress; upavtasacred thread; bharaaornaments; pdyawater
for washing the lotus feet; upasparanaitouching; tatathereafter;
gandhafragrance; dhpaincense; dibhiwith all of these; caand;
arcetshould worship; dvdaa-akara-vidyaywith the mantra of twelve
685
syllables.
TRANSLATION
In the beginning, the devotee should chant the dvdakara-mantra and
offer flower garlands, incense and so on. After worshiping the Lord in this way,
one should bathe the Lord with milk and dress Him with proper garments, a
sacred thread, and ornaments. After offering water to wash the Lord's feet, one
should again worship the Lord with fragrant flowers, incense and other
paraphernalia.
PURPORT
The dvdakara-mantra is o namo bhagavate vsudevya. While
worshiping the Deity, one should ring a bell with his left hand and offer pdya,
arghya, vastra, gandha, ml, bharaa, bhaa and so on. In this way, one
should bathe the Lord with milk, dress Him and again worship Him with all
paraphernalia.
TEXT 40
F H U HH F l
FF F B "H HU ll H ll
ta payasi naivedya
ly-anna vibhave sati
sasarpi sagua dattv
juhuyn mla-vidyay
SYNONYMS
tamcooked; payasiin milk; naivedyamoffering to the Deity;
686
li-annamfine rice; vibhaveif available; satiin this way; sa-sarpiwith
ghee (clarified butter); sa-guamwith molasses; dattvoffering Him;
juhuytshould offer oblations in the fire; mla-vidyaywith chanting of
the same dvdakara-mantra
TRANSLATION
If one can afford to, one should offer the Deity fine rice boiled in milk with
clarified butter and molasses. While chanting the same original mantra, one
should offer all this to the fire.
TEXT 41
H " " "U" & H FH l
"H== H N = H " ll H! ll
nivedita tad-bhaktya
dadyd bhujta v svayam
dattvcamanam arcitv
tmbla ca nivedayet
SYNONYMS
niveditamthis offering of prasda; tat-bhaktyaunto His devotee;
dadytshould be offered; bhujtaone should take; veither;
svayampersonally; dattv camanamgiving water to wash the hands and
mouth; arcitvin this way worshiping the Deity; tmblambetel nuts with
spices; caalso; nivedayetone should offer.
TRANSLATION
687
One should offer all the prasda to a Vaiava or offer him some of the
prasda and then take some oneself. After this, one should offer the Deity
camana and then betel nut and then again worship the Lord.
TEXT 42
"8 F H F l
d H " " "BH " ll H- ll
japed aottara-ata
stuvta stutibhi prabhum
ktv pradakia bhmau
praamed daavan mud
SYNONYMS
japetshould silently murmur; aottara-atam108 times; stuvtashould
offer prayers; stutibhiby various prayers of glorification; prabhumunto
the Lord; ktvthereafter doing; pradakiamcircumambulation;
bhmauon the ground; praametshould offer obeisances;
daavatstraight, with the whole body; mudwith great satisfaction.
TRANSLATION
Thereafter, one should silently murmur the mantra 108 times and offer
prayers to the Lord for His glorification. Then one should circumambulate the
Lord and finally, with great delight and satisfaction, offer obeisances, falling
straight like a rod [daavat].
TEXT 43
688
d H F 9 " H F l
HH " H F ~ = ll H ll
ktv irasi tac-che
devam udvsayet tata
dvy-avarn bhojayed viprn
pyasena yathocitam
SYNONYMS
ktvtaking; irasion the head; tat-emall the remnants (the water
and flowers offered to the Deity); devamunto the Deity; udvsayetshould
be thrown into a sacred place; tatathereafter; dvi-avarna minimum of
two; bhojayetshould feed; viprnbrhmaas; pyasenawith sweet rice;
yath-ucitamas each deserves.
TRANSLATION
After touching to one's head all the flowers and water offered to the Deity,
one should throw them into a sacred place. Then one should feed at least two
brhmaas with sweet rice.
TEXTS 44-45
& F 8 9 F l
N = ~ " ~ ' ll HH ll
m = ~ H' F F l
F mH= " H" H F ll H7 ll
bhujta tair anujta
sea ea sabhjitai
689
brahmacry atha tad-rtry
vo bhte prathame 'hani
snta ucir yathoktena
vidhin susamhita
payas snpayitvrced
yvad vrata-sampanam
SYNONYMS
bhujtashould take the prasda; taiby the brhmaas; anujtabeing
permitted; sa-iawith friends and relatives; eamthe remnants;
sabhjitaiproperly honored; brahmacrobservance of celibacy; athaof
course; tat-rtrymat night; va bhteat the end of the night, when the
morning comes; prathame ahanion the first day; sntabathing;
ucibecoming purified; yath-uktenaas stated before; vidhinby
following the regulative principles; su-samhitawith great attention;
payaswith milk; snpayitvbathing the Deity; arcetshould offer
worship; yvatas long as; vrata-sampanamthe period of worship is not
over.
TRANSLATION
One should perfectly honor the respectable brhmaas one has fed, and then,
after taking their permission, one should take prasda with his friends and
relatives. For that night, one should observe strict celibacy, and the next
morning, after bathing again, with purity and attention one should bathe the
Deity of Viu with milk and worship Him according to the methods formerly
stated in detail.
TEXT 46
690
H" =" HH=" l
H HA " N > ll H ll
payo-bhako vratam ida
cared viv-arcandta
prvavaj juhuyd agni
brhma cpi bhojayet
SYNONYMS
paya-bhakaone who drinks milk only; vratam idamthis process of
worshiping with a vow; caretone should execute;
viu-arcana-dtaworshiping Lord Viu with great faith and devotion;
prva-vatas prescribed previously; juhuytone should offer oblations;
agniminto the fire; brhmanunto the brhmaas; ca apias well as;
bhojayetshould feed.
TRANSLATION
Worshiping Lord Viu with great faith and devotion and living only by
drinking milk, one should follow this vow. One should also offer oblations to
the fire and feed the brhmaas as mentioned before.
TEXT 47
H H d" " H l
' ll HO ll
eva tv ahar aha kuryd
dvdaha payo-vratam
harer rdhana homam
691
arhaa dvija-tarpaam
SYNONYMS
evamin this way; tuindeed; aha ahaday after day; kurytshould
execute; dvdaa-ahamuntil twelve days; paya-vratamthe observance of
the vrata known as payo-vrata; hare rdhanamworshiping the Supreme
Personality of Godhead; homamby executing a fire sacrifice;
arhaamworshiping the Deity; dvija-tarpaamand satisfying the
brhmaas by feeding them.
TRANSLATION
In this way, until twelve days have passed, one should observe this
payo-vrata, worshiping the Lord every day, executing the routine duties,
performing sacrifices and feeding the brhmaas.
TEXT 48
H =l " l
N = 'FH m 9H = ll H ll
pratipad-dinam rabhya
yvac chukla-trayodam
brahmacaryam adha-svapna
snna tri-avaa caret
SYNONYMS
pratipat-dinamon the day of pratipat; rabhyabeginning; yvatuntil;
uklaof the bright fortnight; trayodamthe thirteenth day of the moon
(the second day after Ekda); brahmacaryamobserving complete celibacy;
692
adha-svapnamlying down on the floor; snnambathing;
tri-savanamthree times (morning, evening and noon); caretone should
execute.
TRANSLATION
From pratipat until the thirteenth day of the next bright moon
[ukla-trayoda], one should observe complete celibacy, sleep on the floor,
bathe three times a day and thus execute the vow.
TEXT 49
H "F" H= F~ l
M FH HF " H ll H ll
varjayed asad-lpa
bhogn uccvacs tath
ahisra sarva-bhtn
vsudeva-paryaa
SYNONYMS
varjayetone should give up; asat-lpamunnecessary talk on material
subject matters; bhognsense gratification; ucca-avacnsuperior or
inferior; tathas well as; ahisrawithout being envious;
sarva-bhtnmof all living entities; vsudeva-paryaasimply being a
devotee of Lord Vsudeva.
TRANSLATION
During this period, one should not unnecessarily talk of material subjects or
693
topics of sense gratification, one should be completely free from envy of all
living entities, and one should be a pure and simple devotee of Lord Vsudeva.
TEXT 50
"~ H m d H l
d M" 8 H' H'd H" ll 7 ll
trayodaym atho vio
snapana pacakair vibho
krayec chstra-dena
vidhin vidhi-kovidai
SYNONYMS
trayodaymon the thirteenth day of the moon; athothereafter;
vioof Lord Viu; snapanambathing; pacakaiby pacmta, five
substances; vibhothe Lord; krayetone should execute;
stra-denaenjoined in the scripture; vidhinunder regulative
principles; vidhi-kovidaiassisted by the priests who know the regulative
principles.
TRANSLATION
Thereafter, following the directions of the stra with help from brhmaas
who know the stra, on the thirteenth day of the moon one should bathe Lord
Viu with five substances [milk, yogurt, ghee, sugar and honey].
TEXTS 51-52,
= d " HHHH l
694
= ^ F H8 HH ll 7! ll
F 9 F F l
H U = H" "U 9 8" ll 7- ll
pj ca mahat kuryd
vitta-hya-vivarjita
caru nirpya payasi
ipiviya viave
sktena tena purua
yajeta susamhita
naivedya ctiguavad
dadyt purua-tuidam
SYNONYMS
pjmworship; caalso; mahatmvery gorgeous; kurytshould do;
vitta-hyamiserly mentality (not spending sufficient money);
vivarjitagiving up; carumgrains offered in the yaja; nirpyaseeing
properly; payasiwith milk; ipiviyaunto the Supersoul, who is situated
in the heart of every living entity; viaveunto Lord Viu; sktenaby
chanting the Vedic mantra known as purua-skta; tenaby that;
puruamthe Supreme Personality of Godhead; yajetaone should worship;
su-samhitawith great attention; naivedyamfood offered to the Deity;
caand; ati-gua-vatprepared very gorgeously with all varieties of taste;
dadytshould offer; purua-tui-dameverything extremely pleasing to the
TRANSLATION
Giving up the miserly habit of not spending money, one should arrange for
the gorgeous worship of the Supreme Personality of Godhead, Viu, who is
695
situated in the heart of every living entity. With great attention, one must
prepare an oblation of grains boiled in ghee and milk and must chant the
Purua-skta mantra. The offerings of food should be of varieties of tastes. In
this way, one should worship the Supreme Personality of Godhead.
TEXT 53
= F HM' l
9 " H> H H' ll 7 ll
crya jna-sampanna
vastrbharaa-dhenubhi
toayed tvija caiva
tad viddhy rdhana hare
SYNONYMS
cryamthe spiritual master; jna-sampannamvery advanced in spiritual
knowledge; vastra-bharaa-dhenubhiwith clothing, ornaments and many
cows; toayetshould satisfy; tvijathe priests recommended by the
spiritual master; ca evaas well as; tat viddhitry to understand that;
rdhanamworship; hareof the Supreme Personality of Godhead.
TRANSLATION
One should satisfy the spiritual master [crya], who is very learned in
Vedic literature, and should satisfy his assistant priests [known as hot, udgt,
adhvaryu and brahma]. One should please them by offering them clothing,
ornaments and cows. This is the ceremony called viu-rdhana, or worship of
Lord Viu.
696
TEXT 54
H F" =F l
> N >H = F ll 7H ll
bhojayet tn guavat
sad-annena uci-smite
any ca brhma chakty
ye ca tatra samgat
SYNONYMS
bhojayetshould distribute prasda; tnunto all of them; gua-vatby
rich foods; sat-annenawith food prepared with ghee and milk, which is
supposed to be very pure; uci-smiteO most pious lady; anyn caothers
also; brhmanbrhmaas; aktyas far as possible; yeall of them who;
caalso; tatrathere (at the ceremonies); samgatassembled.
TRANSLATION
O most auspicious lady, one should perform all the ceremonies under the
direction of learned cryas and should satisfy them and their priests. By
distributing prasda, one should also satisfy the brhmaas and others who have
assembled.
TEXT 55
" H "U" H> ~ l
U d > F ll 77 ll
daki gurave dadyd
697
tvigbhya ca yathrhata
anndyenva-pk ca
prayet samupgatn
SYNONYMS
dakimsome contribution of money or gold; guraveunto the spiritual
master; dadytone should give; tvigbhya caand to the priests engaged by
the spiritual master; yath-arhataas far as possible; anna-adyenaby
distributing prasda; va-pkneven to the calas, persons habituated to
eating the flesh of dogs; caalso; prayetone should please;
samupgatnbecause they have assembled there for the ceremony.
TRANSLATION
One should satisfy the spiritual master and assistant priests by giving them
cloth, ornaments, cows and also some monetary contribution. And by
distributing prasda one should satisfy everyone assembled, including even the
lowest of men, the calas [eaters of dog flesh].
PURPORT
In the Vedic system, prasda is distributed, as recommended here, without
discrimination as to who may take the prasda. Regardless of whether one be a
brhmaa, dra, vaiya, katriya, or even the lowest of men, a cala, he
should be welcome to accept prasda. However, when the calas, the lower
class or poorer class, are taking prasda, this does not mean that they have
become Nryaa or Viu. Nryaa is situated in everyone's heart, but this
does not mean Nryaa is a cala or poor man. The Myvda philosophy
of accepting a poor man as Nryaa is the most envious and atheistic
movement in Vedic culture. This mentality should be completely given up.
Everyone should be given the opportunity to take prasda, but this does not
698
mean that everyone has the right to become Nryaa.
TEXT 56
HF = FH9 "'d"9 l
H F H & F N' ll 7 ll
bhuktavatsu ca sarveu
dnndha-kpadiu
vios tat prana vidvn
bhujta saha bandhubhi
SYNONYMS
bhuktavatsuafter feeding; caalso; sarveueveryone present there;
dnavery poor; andhablind; kpaathose who are not brhmaas;
diuand so on; vioof Lord Viu, who is situated in everyone's heart;
tatthat (prasda); pranampleasing; vidvnone who understands this
philosophy; bhujtashould take prasda himself; sahawith;
bandhubhifriends and relatives.
TRANSLATION
One should distribute viu-prasda to everyone, including the poor man,
the blind man, the nondevotee and the non-brhmaa. Knowing that Lord
Viu is very pleased when everyone is sumptuously fed with viu-prasda,
the performer of yaja should then take prasda with his friends and relatives.
TEXT 57
H" > F FHFH=d l
699
d d~> H 'H ll 7O ll
ntya-vditra-gtai ca
stutibhi svasti-vcakai
krayet tat-kathbhi ca
pj bhagavato 'nvaham
SYNONYMS
ntyaby dancing; vditraby beating the drum; gtaiand by singing;
caalso; stutibhiby chanting auspicious mantras; svasti-vcakaiby
offering prayers; krayetshould execute; tat-kathbhiby reciting the
Bhgavatam, Bhagavad-gt and similar literature; caalso; pjmworship;
bhagavataof the Supreme Personality of Godhead, Viu; anvahamevery
day (from pratipat to trayoda).
TRANSLATION
Every day from pratipat to trayoda, one should continue the ceremony, to
the accompaniment of dancing, singing, the beating of a drum, the chanting of
prayers and all-auspicious mantras, and recitation of rmad-Bhgavatam. In
this way, one should worship the Supreme Personality of Godhead.
TEXT 58
H 9' l
F " ll 7 ll
etat payo-vrata nma
pururdhana param
pitmahenbhihita
700
may te samudhtam
SYNONYMS
etatthis; paya-vratamceremony known as payo-vrata; nmaby that
name; purua-rdhanamthe process of worshiping the Supreme Personality
of Godhead; paramthe best; pitmahenaby my grandfather, Lord Brahm;
abhihitamstated; mayby me; teunto you; samudhtamdescribed in
all details.
TRANSLATION
This is the religious ritualistic ceremony known as payo-vrata, by which one
may worship the Supreme Personality of Godhead. I received this information
from Brahm, my grandfather, and now I have described it to you in all details.
TEXT 59
H = Fd = d H l
H ll 7 ll
tva cnena mah-bhge
samyak crena keavam
tman uddha-bhvena
niyattm bhajvyayam
SYNONYMS
tvam cayou also; anenaby this process; mah-bhgeO greatly fortunate
one; samyak crenaexecuted properly; keavamunto Lord Keava;
tmanby oneself; uddha-bhvenain a pure state of mind;
niyata-tmcontrolling oneself; bhajago on worshiping; avyayamthe
701
Supreme Personality of Godhead, who is inexhaustible.
TRANSLATION
O most fortunate lady, establishing your mind in a good spirit, execute this
process of payo-vrata and thus worship the Supreme Personality of Godhead,
Keava, who is inexhaustible.
TEXT 60
H FH FH H F l
F" " " = ll ll
aya vai sarva-yajkhya
sarva-vratam iti smtam
tapa-sram ida bhadre
dna cevara-tarpaam
SYNONYMS
ayamthis; vaiindeed; sarva-yajaall kinds of religious rituals and
sacrifices; khyacalled; sarva-vratamall religious ceremonies; itithus;
smtamunderstood; tapa-sramthe essence of all austerities; idamthis;
bhadreO good lady; dnamacts of charity; caand; varathe Supreme
Personality of Godhead; tarpaamthe process of pleasing.
TRANSLATION
This payo-vrata is also known as sarva-yaja. In other words, by performing
this sacrifice one can perform all other sacrifices automatically. This is also
acknowledged to be the best of all ritualistic ceremonies. O gentle lady, it is the
702
essence of all austerities, and it is the process of giving charity and pleasing the
supreme controller.
PURPORT
rdhann sarve vior rdhana param. This is a statement made
by Lord iva to Prvat. Worshiping Lord Viu is the supreme process of
worship. And how Lord Viu is worshiped in this payo-vrata ceremony has
now been fully described. The ultimate goal of life is to please Lord Viu by
varrama-dharma. The Vedic principles of four varas and four ramas are
meant for worship of Viu (viur rdhyate pus nnyat
tat-toa-kraam). The Ka consciousness movement is also
viu-rdhanam, or worship of Lord Viu, according to the age. The
payo-vrata method of viu-rdhanam was enunciated long, long ago by
Kayapa Muni to his wife, Aditi, in the heavenly planets, and the same process
is bona fide on earth even now. Especially for this age of Kali, the process
accepted by the Ka consciousness movement is to open hundreds and
thousands of Viu temples (temples of Rdh-Ka, Jaganntha, Balarma,
St-Rma, Gaura-Niti and so on). Performing prescribed worship in such
temples of Viu and thus worshiping the Lord is as good as performing the
payo-vrata ceremony recommended here. The payo-vrata ceremony is
performed from the first to the thirteenth day of the bright fortnight of the
moon, but in our Ka consciousness movement Lord Viu is worshiped in
every temple according to a schedule of twenty-four hours of engagement in
performing krtana, chanting the Hare Ka mah-mantra, offering palatable
food to Lord Viu and distributing this food to Vaiavas and others. These
are authorized activities, and if the members of the Ka consciousness
movement stick to these principles, they will achieve the same result one gains
by observing the payo-vrata ceremony. Thus the essence of all auspicious
activities, such as performing yaja, giving in charity, observing vratas, and
undergoing austerities, is included in the Ka consciousness movement. The
members of this movement should immediately and sincerely follow the
703
processes already recommended. Of course, sacrifice is meant to please Lord
Viu. Yajai sakrtana-pryair yajanti hi sumedhasa: [SB 11.5.32] in
Kali-yuga, those who are intelligent perform the sakrtana-yaja. One should
follow this process conscientiously.
TEXT 61
H F H = l
" H ' ll ! ll
ta eva niyam skt
ta eva ca yamottam
tapo dna vrata yajo
yena tuyaty adhokaja
SYNONYMS
tethat is; evaindeed; niyamall regulative principles; sktdirectly;
tethat is; evaindeed; caalso; yama-uttamthe best process of
controlling the senses; tapaausterities; dnamcharity; vratamobserving
vows; yajasacrifice; yenaby which process; tuyatiis very pleased;
adhokajathe Supreme Lord, who is not perceived by material senses.
TRANSLATION
This is the best process for pleasing the transcendental Supreme Personality
of Godhead, known as Adhokaja. It is the best of all regulative principles, the
best austerity, the best process of giving charity, and the best process of
sacrifice.
PURPORT
704
The Supreme Lord says in Bhagavad-gt (18.66):
mm eka araa vraja
mokayiymi m uca
you from all sinful reaction. Do not fear." Unless one pleases the Supreme
Personality of Godhead according to His demand, no good result will come
from any of his actions.
dharma svanuhita pus
vivaksena-kathsu ya
notpdayed yadi rati
rama eva hi kevalam
"The occupational activities a man performs according to his own position are
only so much useless labor if they do not provoke attraction for the message of
the Personality of Godhead." (SB 1.2.8) If one is not interested in satisfying
Lord Viu, Vsudeva, all his so-called auspicious activities are fruitless.
Mogh mogha-karmo mogha-jn vicetasa: [Bg. 9.12] because he is
bewildered, he is baffled in his hopes, baffled in his activities, and baffled in
his knowledge. In this regard, rla Vivantha Cakravart remarks,
napusakam anapusakenety-dinaikatvam. One cannot equate the potent
and the impotent. Among modern Myvds it has become fashionable to say
that whatever one does or whatever path one follows is all right. But these are
all foolish statements. Here it is forcefully affirmed that this is the only
method for success in life. vara-tarpaa vin sarvam eva viphalam. Unless
Lord Viu is satisfied, all of one's pious activities, ritualistic ceremonies and
yajas are simply for show and have no value. Unfortunately, foolish people do
not know the secret of success. Na te vidu svrtha-gati hi vium [SB 7.5.31].
705
They do not know that real self-interest ends in pleasing Lord Viu.
TEXT 62
F""H " = l
H 8F H H'F ll - ll
tasmd etad vrata bhadre
prayat raddhaycara
bhagavn parituas te
varn u vidhsyati
SYNONYMS
tasmttherefore; etatthis; vratamobservance of a vrata ceremony;
bhadremy dear gentle lady; prayatby observing rules and regulations;
raddhaywith faith; caraexecute; bhagavnthe Supreme Personality
of Godhead; parituabeing very satisfied; teunto you;
varnbenedictions; uvery soon; vidhsyatiwill bestow.
TRANSLATION
Therefore, my dear gentle lady, follow this ritualistic vow, strictly observing
the regulative principles. By this process, the Supreme Person will very soon be
pleased with you and will satisfy all your desires.
Thus end the Bhaktivedanta purports of the Eighth Canto, Sixteenth Chapter, of
the rmad-Bhgavatam, entitled "Executing the Payo-vrata Process of Worship."
706
17. The Supreme Lord Agrees to Become Aditi's Son
As explained in this chapter, the Supreme Personality of Godhead, being
very pleased by the payo-vrata ceremony performed by Aditi, appeared before
her in full opulence. At her request, the Lord agreed to become her son.
After Aditi performed the payo-vrata ceremony for twelve continuous days,
the Lord, who was certainly very pleased with her, appeared before her with
four hands and dressed in yellow garments. As soon as Aditi saw the Supreme
Personality of Godhead present before her, she immediately got up, and with
great ecstatic love for the Lord she fell to the ground to offer respectful
obeisances. Aditi's throat was choked because of ecstatic feelings, and her
entire body trembled with devotion. Although she wanted to offer suitable
prayers to the Lord, she could not do anything, and thus she remained silent
for some time. Then, feeling solace, observing the beauty of the Lord, she
offered her prayers. The Supreme Personality of Godhead, the Supersoul of all
living entities, was very pleased with her, and He agreed to become her son by
incarnating as a plenary expansion. He was already pleased by Kayapa Muni's
austerities, and thus He agreed to become their son and maintain the
demigods. After giving His word of honor to this effect, the Lord disappeared.
Following the order of the Supreme Personality of Godhead, Aditi engaged in
the service of Kayapa Muni, who could see by samdhi that the Lord was
within him and who thus placed his semen in the womb of Aditi. Lord
Brahm, who is known as Hirayagarbha, understood that the Supreme
Personality of Godhead had entered Aditi's womb. Thus he offered prayers to
the Lord.
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TEXT 1
d 3H=
F" FH d H l
HB" H " "" ll ! ll
r-uka uvca
ity ukt sdit rjan
sva-bhartr kayapena vai
anv atihad vratam ida
dvdaham atandrit
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; uktbeing advised;
sthat lady; aditiAditi; rjanO King; sva-bhartrby her husband;
kayapenaKayapa Muni; vaiindeed; anusimilarly; atihatexecuted;
vratam idamthis payo-vrata ritualistic ceremony; dvdaa-ahamfor twelve
days; atandritwithout any laziness.
TRANSLATION
ukadeva Gosvm said: O King, after Aditi was thus advised by her
husband, Kayapa Muni, she strictly followed his instructions without laziness
and in this way performed the payo-vrata ritualistic ceremony.
PURPORT
For advancement in anything, especially in spiritual life, one must strictly
follow the bona fide instructions of the teacher. Aditi did this. She strictly
followed the instructions of her husband and guru. As confirmed in the Vedic
injunctions, yasya deve par bhaktir yath deve tath gurau [U 6.23(81)]. One
708
should have complete faith in the guru, who helps the disciple make progress
in spiritual life. As soon as the disciple thinks independently, not caring for
the instructions of the spiritual master, he is a failure (yasyprasdn na gati
kuto 'pi). Aditi very strictly followed the instructions of her husband and
spiritual master, and thus she was successful.
TEXTS 2-3
= d N H 9 l
" " 8F N F~ ll - ll
> d N H H l
HF"H F' == H ll ll
cintayanty ekay buddhy
mah-puruam varam
praghyendriya-duvn
manas buddhi-srathi
mana caikgray buddhy
bhagavaty akhiltmani
vsudeve samdhya
cacra ha payo-vratam
SYNONYMS
cintayanticonstantly thinking; ekaywith one attention; buddhyand
intelligence; mah-puruamupon the Supreme Personality of Godhead;
varamthe supreme controller, Lord Viu; praghyacompletely
controlling; indriyathe senses; duaformidable, powerful; avnhorses;
manasby the mind; buddhi-srathiwith the help of intelligence, the
chariot driver; manathe mind; caalso; eka-agraywith full attention;
709
buddhywith the intelligence; bhagavatiunto the Supreme Personality of
Godhead; akhila-tmanithe Supreme Soul, the Supersoul of all living
entities; vsudeveunto Lord Vsudeva; samdhyakeeping full attention;
cacraexecuted; hathus; paya-vratamthe ritualistic ceremony known
as payo-vrata.
TRANSLATION
With full, undiverted attention, Aditi thought of the Supreme Personality of
Godhead and in this way brought under full control her mind and senses, which
resembled forceful horses. She concentrated her mind upon the Supreme Lord,
Vsudeva. Thus she performed the ritualistic ceremony known as payo-vrata.
PURPORT
This is the process of bhakti-yoga.
anybhilit-nya
jna-karmdy-anvtam
nuklyena knu-
lana bhaktir uttam
[Cc. Madhya 19.167]
"One should render transcendental loving service to the Supreme Lord Ka
favorably and without desire for material profit or gain through fruitive
activities or philosophical speculation. That is called pure devotional service."
One simply has to concentrate upon the lotus feet of Vsudeva, Ka (sa vai
mana ka-padravindayo [SB 9.4.18]). Then the mind and senses will be
controlled, and one can engage himself fully in the devotional service of the
Lord. The devotee does not need to practice the haha-yoga system to control
the mind and senses; his mind and senses are automatically controlled because
of unalloyed devotional service to the Lord.
710
TEXT 4
F " H" 9 l
HF> N ="' ll H ll
tasy prdurabht tta
bhagavn di-purua
pta-vs catur-bhu
akha-cakra-gad-dhara
SYNONYMS
tasybefore her; prdurabhtappeared; ttamy dear King;
bhagavnthe Supreme Personality of Godhead; di-puruathe original
person; pta-vsdressed in yellow garments; catu-bhuwith four arms;
akha-cakra-gad-dharabearing the conchshell, disc, club and lotus
flower.
TRANSLATION
My dear King, the original Supreme Personality of Godhead, dressed in
yellow garments and bearing a conchshell, disc, club and lotus in His four
hands, then appeared before Aditi.
TEXT 5
= H FF ~ F" l
H d "BH H ll 7 ll
ta netra-gocara vkya
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sahasotthya sdaram
nanma bhuvi kyena
daavat-prti-vihval
SYNONYMS
tamHim (the Supreme Personality of Godhead); netra-gocaramvisible by
her eyes; vkyaafter seeing; sahasall of a sudden; utthyagetting up;
sa-daramwith great respect; nanmaoffered respectful obeisances;
bhuvion the ground; kyenaby the whole body; daa-vatfalling like a
rod; prti-vihvalalmost puzzled because of transcendental bliss.
TRANSLATION
When the Supreme Personality of Godhead became visible to Aditi's eyes,
Aditi was so overwhelmed by transcendental bliss that she at once stood up and
then fell to the ground like a rod to offer the Lord her respectful obeisances.
TEXT 6
F ~ N&B F~
F "d l
N H dd d
F FHH ~ ll ll
sotthya baddhjalir itu sthit
notseha nanda-jalkuleka
babhva t pulakkulktis
tad-darantyutsava-gtra-vepathu
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SYNONYMS
sshe; utthyastanding up; baddha-ajaliwith folded hands; itumto
worship the Lord; sthitsituated; na utsehecould not endeavor;
nandafrom transcendental bliss; jalawith water; kula-kaher eyes
were filled; babhvaremained; tmsilent; pulakawith standing of the
hairs of the body; kulaoverwhelmed; ktiher form; tat-daranaby
seeing the Lord; ati-utsavawith great pleasure; gtraher body;
vepathubegan to tremble.
TRANSLATION
Aditi stood silently with folded hands, unable to offer prayers to the Lord.
Because of transcendental bliss, tears filled her eyes, and the hairs on her body
stood on end. Because she could see the Supreme Personality of Godhead face
to face, she felt ecstasy, and her body trembled.
TEXT 7
9"
8H F " " d ^ l
3 F NH = 9
ll O ll
prty anair gadgaday gir hari
tuva s devy aditi kurdvaha
udvkat s pibatva caku
ram-pati yaja-pati jagat-patim
713
SYNONYMS
prtybecause of love; anaiagain and again; gadgadayfaltering;
girwith a voice; harimunto the Supreme Personality of Godhead;
tuvapleased; sshe; devthe demigoddess; aditiAditi;
kuru-udvahaO Mahrja Parkit; udvkatwhile staring; sshe; pibat
ivaappeared as if she were drinking; cakuthrough the eyes;
ram-patimunto the Lord, the husband of the goddess of fortune;
yaja-patimunto the Lord, the enjoyer of all sacrificial ceremonies;
jagat-patimthe master and Lord of the entire universe.
TRANSLATION
O Mahrja Parkit, the demigoddess Aditi then began offering her prayers
to the Supreme Personality of Godhead in a faltering voice and with great love.
She appeared as though drinking through her eyes the Supreme Lord, who is
the husband of the goddess of fortune, the enjoyer of all sacrificial ceremonies,
and the master and Lord of the entire universe.
PURPORT
After observing the payo-vrata, Aditi was certain that the Lord had
appeared before her as Ram-pati, the husband of all good fortune, just to offer
her sons all opulences. She had performed the yaja of payo-vrata under the
direction of her husband, Kayapa, and therefore she thought of the Lord as
Yaja-pati. She was completely satisfied to see the master and Lord of the
entire universe come before her to fulfill her desire.
TEXT 8
"H=
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9 ~ "
~ H H l' l
dH "U
d ' HF "~ ll ll
r-aditir uvca
yajea yaja-purucyuta trtha-pda
trtha-rava ravaa-magala-nmadheya
panna-loka-vjinopaamodaydya
a na kdha bhagavann asi dna-ntha
SYNONYMS
r-aditi uvcathe demigoddess Aditi said; yaja-aO controller of all
sacrificial ceremonies; yaja-puruathe person who enjoys the benefits of all
sacrifices; acyutainfallible; trtha-pdaat whose lotus feet stand all the
holy places of pilgrimage; trtha-ravacelebrated as the ultimate shelter of
all saintly persons; ravaahearing about whom; magalais auspicious;
nmadheyato chant His name is also auspicious; pannasurrendered;
lokaof people; vjinadangerous material position; upaamadiminishing;
udayawho has appeared; dyathe original Personality of Godhead;
amauspiciousness; naour; kdhikindly bestow upon us; aO
supreme controller; bhagavanO Lord; asiYou are; dna-nthathe only
shelter of the down-trodden.
TRANSLATION
The goddess Aditi said: O master and enjoyer of all sacrificial ceremonies, O
infallible and most famous person, whose name, when chanted, spreads all good
fortune! O original Supreme Personality of Godhead, supreme controller,
shelter of all holy places, You are the shelter of all poor, suffering living
715
entities, and You have appeared to diminish their suffering. Please be kind to us
and spread our good fortune.
PURPORT
The Supreme Personality of Godhead is the master of those who observe
vows and austerities, and it is He who bestows benedictions upon them. He is
worshipable for the devotee throughout the devotee's life, for He never breaks
His promises. As He says in Bhagavad-gt (9.31), kaunteya pratijnhi na me
bhakta praayati: "O son of Kunt, declare it boldly that My devotee never
perishes." The Lord is addressed here as acyuta, the infallible, because He takes
care of His devotees. Anyone inimical to the devotees is certainly vanquished
by the mercy of the Lord. The Lord is the source of the Ganges water, and
therefore He is addressed here as trtha-pda, indicating that all the holy places
are at His lotus feet, or that whatever He touches with His foot becomes a holy
place. Bhagavad-gt, for example, begins with the words dharma-ketre
kuru-ketre [Bg. 1.1]. Because the Lord was present on the Battlefield of
Kuruketra, it became a dharma-ketra, a place of pilgrimage. Therefore the
Pavas, who were extremely religious, were assured of victory. Any place
where the Supreme Personality of Godhead displays His pastimes, such as
Vndvana or Dvrak, becomes a holy place. The chanting of the holy name
of the LordHare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma,
Hare Rma, Rma Rma, Hare Hareis pleasing to the ear, and it expands
good fortune to the audience who hears it chanted. Owing to the presence of
the Supreme Personality of Godhead, Aditi was fully assured that the
troublesome condition created for her by the demons would now be ended.
TEXT 9
H HHF~F
FH l
716
FHF~ " N N '
"F F ll ll
vivya viva-bhavana-sthiti-sayamya
svaira ghta-puru-akti-guya bhmne
sva-sthya avad-upabhita-pra-bodha-
vypdittma-tamase haraye namas te
SYNONYMS
vivyaunto the Supreme Personality of Godhead, who is actually the entire
universe; vivaof the universe; bhavanacreation; sthitimaintenance;
sayamyaand annihilation; svairamfully independent; ghtataking in
hand; purucompletely; akti-guyacontrolling the three modes of
material nature; bhmnethe supreme great; sva-sthyawho is always
situated in His original form; avateternally; upabhitaachieved;
pracomplete; bodhaknowledge; vypditacompletely vanquished;
tma-tamasethe illusory energy of Your Lordship; harayeunto the
Supreme Lord; nama teI offer my respectful obeisances unto You.
TRANSLATION
My Lord, You are the all-pervading universal form, the fully independent
creator, maintainer and destroyer of this universe. Although You engage Your
energy in matter, You are always situated in Your original form and never fall
from that position, for Your knowledge is infallible and always suitable to any
situation. You are never bewildered by illusion. O my Lord, let me offer my
PURPORT
In the Caitanya-caritmta (di 2.117) it is said:
717
siddhnta baliy citte n kara alasa
ih ha-ite ke lge sudha mnasa
Anyone trying to become fully Ka conscious must know the Lord's glories as
far as they are possible to understand. Here Aditi hints at these glories. The
universe is nothing but the external potency of the Lord. This is confirmed in
Bhagavad-gt (9.4): may tatam ida sarvam. Whatever we see in this universe
is but an expansion of the potency of the Supreme Personality of Godhead,
just as the sunshine and heat all over the universe are expansions of the sun.
When one surrenders unto the Supreme Personality of Godhead, he surpasses
the influence of the illusory energy, for the Supreme Lord, being fully wise and
being situated in the heart of everyone, especially in the heart of the devotee,
gives one intelligence by which one is sure never to fall into illusion.
TEXT 10
H 8
U F Fd MH l
= d H H 8
H d Fm" ll ! ll
yu para vapur abham atulya-lakmr
dyo-bh-ras sakala-yoga-gus tri-varga
jna ca kevalam ananta bhavanti tut
tvatto n kim u sapatna-jaydir
SYNONYMS
yuduration of life; paramas long as that of Lord Brahm; vapua
particular type of body; abhamthe goal of life;
atulya-lakmunparalleled opulence in material existence; dyothe upper
718
planetary system; bhBhloka; rasthe lower planetary system;
sakalaall kinds of; yoga-guthe eight mystic perfections;
tri-vargathe principles of religiosity, economic development and sense
gratification; jnamtranscendental knowledge; caand;
kevalamcomplete; anantaO unlimited one; bhavantiall become possible;
tutby Your satisfaction; tvattafrom You; nmof all living entities;
kim uwhat to speak of; sapatnaenemies; jayaconquering; diand
others; such benedictions.
TRANSLATION
O unlimited one, if Your Lordship is satisfied, one can very easily obtain a
lifetime as long as that of Lord Brahm, a body either in the upper, lower or
middle planetary systems, unlimited material opulence, religion, economic
development and satisfaction of the senses, full transcendental knowledge, and
the eight yogic perfections, what to speak of such petty achievements as
conquering one's rivals.
TEXT 11
d 3H=
" H F H d l
FH H= ll !! ll
r-uka uvca
adityaiva stuto rjan
bhagavn pukarekaa
ketra-ja sarva-bhtnm
iti hovca bhrata
719
SYNONYMS
r-uka uvcar ukadeva Gosvm said; adityby Aditi; evamthus;
stutabeing worshiped; rjanO King (Mahrja Parkit); bhagavnthe
Supreme Personality of Godhead; pukara-kaawhose eyes are like lotus
flowers; ketra-jathe Supersoul; sarva-bhtnmof all living entities;
itithus; haindeed; uvcareplied; bhrataO best of the Bharata
dynasty.
TRANSLATION
ukadeva Gosvm said: O King Parkit, best of the Bharata dynasty, when
the lotus-eyed Lord, the Supersoul of all living entities, was thus worshiped by
Aditi, He replied as follows.
TEXT 12
H H=
"HH H =d l
Fm H FH' ll !- ll
r-bhagavn uvca
deva-mtar bhavaty me
vijta cira-kkitam
yat sapatnair hta-r
cyvitn sva-dhmata
SYNONYMS
deva-mtaO mother of the demigods; bhavatyof you; meby Me;
720
vijtamunderstood; cira-kkitamwhat You have desired for a long
time; yatbecause; sapatnaiby the rivals; hta-rmof your sons, who
are bereft of all opulences; cyvitnmvanquished; sva-dhmatafrom
their own residential quarters.
TRANSLATION
The Supreme Personality of Godhead said: O mother of the demigods, I have
already understood your long-cherished desires for the welfare of your sons,
who have been deprived of all opulences and driven from their residence by
their enemies.
PURPORT
The Supreme Personality of Godhead, being situated in everyone's heart,
and especially in the hearts of His devotees, is always ready to help devotees in
adversity. Since He knows everything, He knows how things are to be
adjusted, and He does the needful to relieve the suffering of His devotee.
TEXT 13
H F " "F 9 l
=' F F ll ! ll
tn vinirjitya samare
durmadn asurarabhn
pratilabdha-jaya-rbhi
putrair icchasy upsitum
SYNONYMS
tnthem; vinirjityadefeating; samarein the fight; durmadnpuffed up
721
by strength; asura-abhnthe leaders of the demons; pratilabdhagetting
back; jayavictory; rbhias well as the opulence; putraiwith your sons;
icchasiyou are desiring; upsitumto come together and worship Me.
TRANSLATION
O Dev, O goddess, I can understand that you want to regain your sons and
be together with them to worship Me, after defeating the enemies in battle and
retrieving your abode and opulences.
TEXT 14
" B FH ' H9 l
M "FU " 8 F " ll !H ll
indra-jyehai sva-tanayair
hatn yudhi vidvim
striyo rudantr sdya
draum icchasi dukhit
SYNONYMS
indra-jyehaipersons of whom King Indra is the eldest; sva-tanayaiby
your own sons; hatnmwho are killed; yudhiin the fight; vidvimof the
enemies; striyathe wives; rudantlamenting; sdyacoming near the
dead bodies of their husbands; draum icchasiyou want to see;
dukhitvery much aggrieved.
TRANSLATION
You want to see the wives of the demons lamenting for the death of their
722
husbands when those demons, the enemies of your sons, are killed in battle by
the demigods, of whom Indra is the chief.
TEXT 15
F F FH l
d B'B B " 8 F ll !7 ll
tmajn susamddhs tva
pratyhta-yaa-riya
nka-pham adhihya
krato draum icchasi
SYNONYMS
tma-jnyour own sons; su-samddhncompletely opulent; tvamyou;
pratyhtahaving received back; yaareputation; riyaopulence;
nka-phamin the heavenly kingdom; adhihyasituated;
krataenjoying their life; draumto see; icchasiyou are desiring.
TRANSLATION
You want your sons to regain their lost reputation and opulence and live
again on their heavenly planet as usual.
TEXT 16
'' 'F ~~
" H l
' d H R
723
HF F "" ll ! ll
pryo 'dhun te 'sura-ytha-nth
apray iti devi me mati
yat te 'nuklevara-vipra-gupt
na vikramas tatra sukha dadti
SYNONYMS
pryaalmost; adhunat the present moment; teall of them;
asura-ytha-nththe chiefs of the demons; aprayunconquerable;
itithus; deviO mother Aditi; meMy; matiopinion; yatbecause;
teall the demons; anukla-vara-vipra-guptprotected by brhmaas, by
whose favor the supreme controller is always present; nanot; vikramathe
use of power; tatrathere; sukhamhappiness; dadtican give.
TRANSLATION
O mother of the demigods, in My opinion almost all the chiefs of the demons
are now unconquerable, for they are being protected by brhmaas, whom the
Supreme Lord always favors. Thus the use of power against them now will not
at all be a source of happiness.
PURPORT
When a person is favored by brhmaas and Vaiavas, no one can defeat
him. Even the Supreme Personality of Godhead does not interfere when one is
protected by a brhmaa. It is said, go-brhmaa-hitya ca. The Lord's first
inclination is to give all benedictions to the cows and brhmaas. Therefore if
brhmaas favor someone, the Lord does not interfere, nor can anyone
interfere with the happiness of such a person.
724
TEXT 17
~ " H =
F 9F H = l
= ~
^ dH ll !O ll
athpy upyo mama devi cintya
santoitasya vrata-caryay te
mamrcana nrhati gantum anyath
raddhnurpa phala-hetukatvt
SYNONYMS
athatherefore; apiin spite of this situation; upyasome means;
mamaby Me; deviO goddess; cintyamust be considered;
santoitasyavery pleased; vrata-caryayobserving the vow; teby you;
mama arcanamworshiping Me; nanever; arhatideserves; gantum
anyathto become otherwise; raddh-anurpamaccording to one's faith
and devotion; phalaof the result; hetukatvtfrom being the cause.
TRANSLATION
Yet because I have been satisfied by the activities of your vow, O goddess
Aditi, I must find some means to favor you, for worship of Me never goes in
vain but certainly gives the desired result according to what one deserves.
TEXT 18
H= > R
H FB l
725
FH H F
RF =F'B ll ! ll
tvayrcita cham apatya-guptaye
payo-vratennugua samita
svena putratvam upetya te sutn
goptsmi mrca-tapasy adhihita
SYNONYMS
tvayby you; arcitabeing worshiped; caalso; ahamI;
apatya-guptayegiving protection to your sons; paya-vratenaby the
payo-vrata vow; anuguamas far as possible; samitaproperly worshiped;
sva-aenaby My plenary portion; putratvambecoming your son;
upetyataking this opportunity; te sutnto your other sons; gopt asmiI
shall give protection; mrcaof Kayapa Muni; tapasiin the austerity;
adhihitasituated.
TRANSLATION
You have prayed to Me and properly worshiped Me by performing the great
payo-vrata ceremony for the sake of protecting your sons. Because of Kayapa
Muni's austerities, I shall agree to become your son and thus protect your other
sons.
TEXT 19
3'H " d9 l
= H H H ^HF~ ll ! ll
upadhva pati bhadre
726
prajpatim akalmaam
m ca bhvayat patyv
eva rpam avasthitam
SYNONYMS
upadhvajust go worship; patimyour husband; bhadreO gentle woman;
prajpatimwho is a Prajpati; akalmaamvery much purified because of his
austerity; mmMe; caas well as; bhvayatthinking of; patyauwithin
your husband; evamthus; rpamform; avasthitamsituated there.
TRANSLATION
Always thinking of Me as being situated within the body of your husband,
Kayapa, go worship your husband, who has been purified by his austerity.
TEXT 20
F 8 d~ l
FH FU " H " H F F H ll - ll
naitat parasm khyeya
paypi kathacana
sarva sampadyate devi
deva-guhya susavtam
SYNONYMS
nanot; etatthis; parasmaito outsiders; khyeyamis to be disclosed;
pay apieven though questioned; kathacanaby anyone;
sarvameverything; sampadyatebecomes successful; deviO lady;
deva-guhyamvery confidential even to the demigods; su-savtamvery
727
carefully kept confidential.
TRANSLATION
O lady, even if someone inquires, you should not disclose this fact to anyone.
That which is very confidential is successful if kept secret.
TEXT 21
d 3H=
H" = H F H' l
"" =
3'H H d d H ll -! ll
r-uka uvca
etvad uktv bhagavs
tatraivntaradhyata
aditir durlabha labdhv
harer janmtmani prabho
updhvat pati bhakty
paray kta-ktyavat
SYNONYMS
r-uka uvcar ukadeva Gosvm said; etvatin this way;
uktvsaying (to her); bhagavnthe Supreme Personality of Godhead; tatra
evain that very spot; anta-adhyatadisappeared; aditiAditi;
durlabhama very rare achievement; labdhvgetting; hareof the
Supreme Personality of Godhead; janmabirth; tmaniin herself;
prabhoof the Lord; updhvatimmediately went; patimunto her
husband; bhaktywith devotion; paraygreat; kta-ktya-vatthinking
728
herself very successful.
TRANSLATION
ukadeva Gosvm said: After speaking in this way, the Supreme
Personality of Godhead disappeared from that very spot. Aditi, having received
the extremely valuable benediction that the Lord would appear as her son,
considered herself very successful, and with great devotion she approached her
husband.
TEXT 22
F H F' dF"N ' l
H8 H~ ll -- ll
sa vai samdhi-yogena
kayapas tad abudhyata
praviam tmani harer
aa hy avitathekaa
SYNONYMS
saKayapa Muni; vaiindeed; samdhi-yogenaby mystic meditation;
kayapaKayapa Muni; tatthen; abudhyatacould understand;
praviamentered; tmaniwithin himself; hareof the Supreme Lord;
aama plenary portion; hiindeed; avitatha-kaawhose vision is
never mistaken.
TRANSLATION
Being situated in a meditational trance, Kayapa Muni, whose vision is never
729
mistaken, could see that a plenary portion of the Supreme Personality of
Godhead had entered within him.
TEXT 23
F '" H ' F =F l
F " ~ ll - ll
so 'dity vryam dhatta
tapas cira-sambhtam
samhita-man rjan
druy agni yathnila
SYNONYMS
saKayapa; aditymunto Aditi; vryamsemen; dhattaplaced;
tapasby austerity; cira-sambhtamrestrained for long, long years;
samhita-manbeing fully in trance upon the Supreme Personality of
Godhead; rjanO King; druias in firewood; agnimfire; yathas;
anilawind.
TRANSLATION
O King, as the wind promotes friction between two pieces of wood and thus
gives rise to fire, Kayapa Muni, whose transcendental position was fully
absorbed in the Supreme Personality of Godhead, transferred his potency into
the womb of Aditi.
PURPORT
A forest fire begins when two pieces of wood rub against one another, being
agitated by the wind. Actually, however, fire belongs neither to the wood nor
730
to the wind; it is always different from both. Similarly, here it is to be
understood that the union of Kayapa Muni and Aditi was not like the sexual
intercourse of ordinary human beings. The Supreme Personality of Godhead
has nothing to do with the human secretions of sexual intercourse. He is
always completely aloof from such material combinations.
The Lord says in Bhagavad-gt (9.29), samo 'ha sarva-bhteu: "I am equal
toward all living entities." Nonetheless, to protect the devotees and kill the
demons, who were a disturbing element, the Lord entered the womb of Aditi.
Therefore this is a transcendental pastime of the Lord. This should not be
misunderstood. One should not think that the Lord became the son of Aditi
the way an ordinary child is born because of sexual intercourse between man
and woman.
Here it may also be appropriate to explain, in these days of controversy, the
origin of life. The life force of the living entitythe soulis different from
the ovum and semen of the human being. Although the conditioned soul has
nothing to do with the reproductive cells of man and woman, he is placed into
the proper situation because of his work (karma daiva-netrea [SB 3.31.1]).
Life is not, however, a product of two secretions, but is independent of all
material elements. As fully described in Bhagavad-gt, the living entity is not
subject to any material reactions. He can neither be burnt by fire, cut by sharp
weapons, moistened by water, nor dried by the air. He is completely different
from the physical elements, but by a superior arrangement he is put into these
material elements. He is always aloof from material contact (asago hy aya
purua) but because he is placed in a material condition, he suffers the
reactions of the material modes of nature.
purua prakti-stho hi
bhukte praktijn gun
kraa gua-sago 'sya
sad-asad-yoni-janmasu
"The living entity in material nature thus follows the ways of life, enjoying the
731
three modes of nature. This is due to his association with that material nature.
Thus he meets with good and evil amongst various species." (Bg. 13.22)
Although the living entity is aloof from the material elements, he is put into
material conditions, and thus he must suffer the reactions of material
activities.
TEXT 24
" ' B H F l
H FB ll -H ll
aditer dhihita garbha
bhagavanta santanam
hirayagarbho vijya
same guhya-nmabhi
SYNONYMS
aditeinto the womb of Aditi; dhihitambeing established;
garbhampregnancy; bhagavantamunto the Supreme Personality of
Godhead; santanamwho is eternal; hirayagarbhaLord Brahm;
vijyaknowing this; sameoffered prayers; guhya-nmabhiwith
transcendental names.
TRANSLATION
When Lord Brahm understood that the Supreme Personality of Godhead
was now within the womb of Aditi, he began to offer prayers to the Lord by
reciting transcendental names.
PURPORT
732
The Supreme Personality of Godhead exists everywhere
(antara-stha-paramu-cayntara-stham [Bs. 5.35]). Therefore when one
chants His transcendental namesHare Ka, Hare Ka, Ka Ka,
Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Harethe Supreme
Personality of Godhead is automatically pleased by such sakrtana. It is not
that the Supreme Personality of Godhead is absent; He is present there. And
when a devotee utters the transcendental name, it is not a material sound.
Therefore, the Supreme Personality of Godhead is naturally pleased. A
devotee knows that the Lord is present everywhere and that one can please
Him simply by chanting His holy name.
TEXT 25
N H=
H 'F l
N " H ll -7 ll
r-brahmovca
jayorugya bhagavann
urukrama namo 'stu te
namo brahmaya-devya
tri-guya namo nama
SYNONYMS
r-brahm uvcaLord Brahm offered prayers; jayaall glories;
urugyaunto the Lord, who is constantly glorified; bhagavanO my Lord;
urukramawhose activities are very glorious; nama astu teI offer my
respectful obeisances unto You; namamy respectful obeisances;
brahmaya-devyaunto the Lord of the transcendentalists; tri-guyathe
controller of the three modes of nature; nama namaI offer my respectful
733
obeisances unto You again and again.
TRANSLATION
Lord Brahm said: O Supreme Personality of Godhead, all glories unto You,
who are glorified by all and whose activities are all uncommon. I offer my
respectful obeisances unto You, O Lord of the transcendentalists, controller of
the three modes of nature. I offer my respectful obeisances unto You again and
again.
TEXT 26
F H " H 'F l
B H8 HH ll - ll
namas te pni-garbhya
veda-garbhya vedhase
tri-nbhya tri-phya
ipi-viya viave
SYNONYMS
nama teI offer my respectful obeisances unto You; pni-garbhyawho
formerly lived within the womb of Pni (Aditi in her previous birth);
veda-garbhyawho always remain within Vedic knowledge; vedhasewho
are full of knowledge; tri-nbhyawithin the stem growing from whose navel
live all the three worlds; tri-phyawho are transcendental to the three
worlds; ipi-viyawho are within the cores of the hearts of all living
entities; viaveunto the all-pervading Supreme Personality of Godhead.
734
TRANSLATION
I offer my respectful obeisances unto You, the all-pervading Lord Viu,
who have entered the cores of the hearts of all living entities. All the three
worlds reside within Your navel, yet You are above the three worlds. Formerly
You appeared as the son of Pni. To You, the supreme creator, who are
understood only through Vedic knowledge, I offer my respectful obeisances.
TEXT 27
H" HF '
9 l
d H H
M ~ ll -O ll
tvam dir anto bhuvanasya madhyam
ananta-akti purua yam hu
klo bhavn kipata viva
sroto yathnta patita gabhram
SYNONYMS
tvamYour Lordship; dithe original cause; antathe cause of
dissolution; bhuvanasyaof the universe; madhyammaintenance of the
present manifestation; ananta-aktimthe reservoir of unlimited potencies;
puruamthe Supreme Person; yamwhom; huthey say; klathe
principle of eternal time; bhavnYour Lordship; kipatiattracting;
athe Supreme Lord; vivamthe whole universe; srotawaves;
yathas; anta patitamfallen within the water; gabhramvery deep.
735
TRANSLATION
O my Lord, You are the beginning, the manifestation and the ultimate
dissolution of the three worlds, and You are celebrated in the Vedas as the
reservoir of unlimited potencies, the Supreme Person. O my Lord, as waves
attract branches and leaves that have fallen into deep water, You, the supreme
eternal time factor, attract everything in this universe.
PURPORT
The time factor is sometimes described as kla-strota, waves of time.
Everything in this material world is within the time factor and is being carried
away by waves of attraction, which represent the Supreme Personality of
Godhead.
TEXT 28
H H F~ l
F FH l
"H dF " H "H
H A 'F ll - ll
tva vai prajn sthira-jagamn
prajpatnm asi sambhaviu
divaukas deva diva cyutn
paryaa naur iva majjato 'psu
SYNONYMS
tvamYour Lordship; vaiindeed; prajnmof all living entities;
sthira-jagamnmeither stationary or moving; prajpatnmof all the
736
Prajpatis; asiYou are; sambhaviuthe generator of everyone;
diva-okasmof the inhabitants of the upper planetary system; devaO
Supreme Lord; diva cyutnmof the demigods, who have now fallen from
their residential quarters; paryaamthe supreme shelter; nauboat;
ivalike; majjataof one drowning; apsuin the water.
TRANSLATION
My Lord, You are the original generator of all living entities, stationary or
moving, and You are also the generator of the Prajpatis. O my Lord, as a boat
is the only hope for a person drowning in the water, You are the only shelter
for the demigods, who are now bereft of their heavenly position.
Thus end the Bhaktivedanta purports of the Eighth Canto, Seventeenth Chapter,
of the rmad-Bhgavatam, entitled "The Supreme Lord Agrees to Become Aditi's
Son."
18. Lord Vmanadeva, the Dwarf Incarnation
This chapter describes how Lord Vmanadeva appeared and how He went
to the sacrificial arena of Mahrja Bali, who received Him well and fulfilled
His desire by offering Him benedictions.
Lord Vmanadeva appeared in this world from the womb of Aditi
completely equipped with conchshell, disc, club and lotus. His bodily hue was
blackish, and He was dressed in yellow garments. Lord Viu appeared at an
auspicious moment on ravaa-dvda when the Abhijit star had arisen. At
that time, in all the three worlds (including the higher planetary system, outer
737
space and this earth), all the demigods, the cows, the brhmaas and even the
seasons were happy because of God's appearance. Therefore this auspicious day
is called Vijay. When the Supreme Personality of Godhead, who has a
sac-cid-nanda [Bs. 5.1] body, appeared as the son of Kayapa and Aditi, both of
His parents were very astonished. After His appearance, the Lord assumed the
form of a dwarf (Vmana). All the great sages expressed their jubilation, and
with Kayapa Muni before them they performed the birthday ceremony of
Lord Vmana. At the time of Lord Vmanadeva's sacred thread ceremony, He
was honored by the sun-god, Bhaspati, the goddess presiding over the planet
earth, the deity of the heavenly planets, His mother, Lord Brahm, Kuvera, the
seven is and others. Lord Vmanadeva then visited the sacrificial arena on
the northern side of the Narmad River, at the field known as Bhgukaccha,
where brhmaas of the Bhgu dynasty were performing yajas. Wearing a belt
made of muja straw, an upper garment of deerskin and a sacred thread and
carrying in His hands a daa, an umbrella and a waterpot (kamaalu), Lord
Vmanadeva appeared in the sacrificial arena of Mahrja Bali. Because of His
transcendentally effulgent presence, all the priests were diminished in their
prowess, and thus they all stood from their seats and offered prayers to Lord
Vmanadeva. Even Lord iva accepts on his head the Ganges water generated
from the toe of Lord Vmanadeva. Therefore, after washing the Lord's feet,
Bali Mahrja immediately accepted the water from the Lord's feet on his head
and felt that he and his predecessors had certainly been glorified. Then Bali
Mahrja inquired of Lord Vmanadeva's welfare and requested the Lord to
ask him for money, jewels or anything He might desire.
TEXT 1
d 3H=
~ HF d H
" N H " l
738
= "==
lHF ll ! ll
r-uka uvca
ittha virica-stuta-karma-vrya
prdurbabhvmta-bhr aditym
catur-bhuja akha-gadbja-cakra
piaga-vs nalinyatekaa
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itthamin this way;
virica-stuta-karma-vryathe Personality of Godhead, whose activities and
prowess are always praised by Lord Brahm; prdurbabhvabecame
manifested; amta-bhwhose appearance is always deathless;
aditymfrom the womb of Aditi; catu-bhujahaving four arms;
akha-gad-abja-cakradecorated with conchshell, club, lotus and disc;
piaga-vsdressed in yellow garments; nalina-yata-kaahaving
blooming eyes like the petals of a lotus.
TRANSLATION
ukadeva Gosvm said: After Lord Brahm had thus spoken, glorifying the
Supreme Lord's activities and prowess, the Supreme Personality of Godhead,
who is never subject to death like an ordinary living being, appeared from the
womb of Aditi. His four hands were decorated with a conchshell, club, lotus
and disc, He was dressed in yellow garments, and His eyes appeared like the
petals of a blooming lotus.
PURPORT
The word amta-bh is significant in this verse. The Lord sometimes
739
appears like an ordinary child taking birth, but this does not mean that He is
subject to birth, death or old age. One must be very intelligent to understand
the appearance and activities of the Supreme Lord in His incarnations. This is
confirmed in Bhagavad-gt (4.9): janma karma ca me divyam eva yo vetti
tattvata. One should try to understand that the Lord's appearance and
disappearance and His activities are all divyam, or transcendental. The Lord
has nothing to do with material activities. One who understands the
appearance, disappearance and activities of the Lord is immediately liberated.
After giving up his body, he never again has to accept a material body, but is
transferred to the spiritual world (tyaktv deha punar janma naiti mm eti so
'rjuna [Bg. 4.9]).
TEXT 2
H" 9d B
H9 F H"N l
HFH N l" F
d<d = ll - ll
ymvadto jhaa-rja-kuala-
tviollasac-chr-vadanmbuja pumn
rvatsa-vak balaygadollasat-
kira-kc-gua-cru-npura
SYNONYMS
yma-avadtawhose body is blackish and free from inebriety;
jhaa-rja-kualaof the two earrings, made in the shape of sharks;
tviby the luster; ullasatdazzling; r-vadana-ambujahaving a beautiful
lotus face; pumnthe Supreme Person; rvatsa-vakwith the mark of
rvatsa on His bosom; balayabracelets; agadaarm bands;
740
ullasatdazzling; kirahelmet; kcbelt; guasacred thread;
crubeautiful; npuraankle bells.
TRANSLATION
The body of the Supreme Personality of Godhead, blackish in complexion,
was free from all inebrieties. His lotus face, decorated with earrings resembling
sharks, appeared very beautiful, and on His bosom was the mark of rvatsa. He
wore bangles on His wrists, armlets on His arms, a helmet on His head, a belt
on His waist, a sacred thread across His chest, and ankle bells decorating His
lotus feet.
TEXT 3
' H H H 8 FH
H H l
H FH =9
H dH8d F ll ll
madhu-vrata-vrta-vighuay svay
virjita r-vanamlay hari
prajpater vema-tama svaroci
vinayan kaha-nivia-kaustubha
SYNONYMS
madhu-vrataof bees always hankering for honey; vrtawith a bunch;
vighuayresounding; svayuncommon; virjitasituated;
rbeautiful; vana-mlaywith a flower garland; harithe Supreme Lord;
prajpateof Kayapa Muni, the Prajpati; vema-tamathe darkness of
the house; sva-rociby His own effulgence; vinayanvanquishing;
741
kahaon the neck; niviaworn; kaustubhathe Kaustubha gem.
TRANSLATION
An uncommonly beautiful garland of flowers decorated His bosom, and
because the flowers were extremely fragrant, a large group of bees, making their
natural humming sounds, invaded them for honey. When the Lord appeared,
wearing the Kaustubha gem on His neck, His effulgence vanquished the
darkness in the home of the Prajpati Kayapa.
TEXT 4
" F " FF"
8 H H l
U
H F&9 > ll H ll
dia prasedu salilays tad
praj prah tavo gunvit
dyaur antarka kitir agni-jihv
gvo dvij sajahur nag ca
SYNONYMS
diaall directions; prasedubecame happy; salilaof water; aythe
reservoirs; tadat that time; prajall living entities; prahvery
happy; tavathe seasons; gua-anvitfull of their respective qualities;
dyauthe upper planetary system; antarkamouter space; kitithe
surface of the earth; agni-jihvthe demigods; gvathe cows; dvijthe
brhmaas; sajahuall became happy; nag caand the mountains.
742
TRANSLATION
At that time, there was happiness in all directions, in the reservoirs of water
like the rivers and oceans, and in the core of everyone's heart. The various
seasons displayed their respective qualities, and all living entities in the upper
planetary system, in outer space and on the surface of the earth were jubilant.
The demigods, the cows, the brhmaas and the hills and mountains were all
filled with joy.
TEXT 5
H" ' l
FH U> FA " ll 7 ll
roy ravaa-dvday
muhrte 'bhijiti prabhu
sarve nakatra-trdy
cakrus taj-janma dakiam
SYNONYMS
roymwhen the moon was situated in the ravaa lunar mansion;
ravaa-dvdaymon the twelfth lunar day of the bright fortnight in the
month of Bhdra, the day famous as the ravaa-dvda; muhrtein the
auspicious moment; abhijitiin the first portion of the ravaa lunar mansion
known as the Abhijit-nakatra and in the Abhijit-muhrta (occurring at
midday); prabhuthe Lord; sarveall; nakatrastars; trplanets;
dybeginning with the sun and followed by the other planets;
cakrumade; tat-janmathe birthday of the Lord; dakiamvery
munificent.
743
TRANSLATION
On the day of ravaa-dvda [the twelfth day of the bright fortnight in the
month of Bhdra], when the moon came into the lunar mansion ravaa, at the
auspicious moment of Abhijit, the Lord appeared in this universe. Considering
the Lord's appearance very auspicious, all the stars and planets, from the sun to
Saturn, were munificently charitable.
PURPORT
rla Vivantha Cakravart hkura, an expert astrologer, explains the
word nakatra-trdy. The word nakatra means "the stars," the word tra in
this context refers to the planets, and dy means "the first one specifically
mentioned." Among the planets, the first is Srya, the sun, not the moon.
Therefore, according to the Vedic version, the modern astronomer's
proposition that the moon is nearest to the earth should not be accepted. The
chronological order in which people all over the world refer to the days of the
weekSunday, Monday, Tuesday, Wednesday, Thursday, Friday and
Saturdaycorresponds to the Vedic order of the planets and thus
circumstantiates the Vedic version. Apart from this, when the Lord appeared
the planets and stars became situated very auspiciously, according to
astrological calculations, to celebrate the birth of the Lord.
TEXT 6
" FHB'" l
H F F H" ll ll
dvday savittihan
madhyandina-gato npa
vijay-nma s prokt
744
yasy janma vidur hare
SYNONYMS
dvdaymon the twelfth day of the moon; savitthe sun; atihatwas
staying; madhyam-dina-gataon the meridian; npaO King;
vijay-nmaby the name Vijay; sthat day; proktis called;
yasymon which; janmathe appearance; viduthey know; hareof
Lord Hari.
TRANSLATION
O King, when the Lord appearedon dvda, the twelfth day of the
moonthe sun was at the meridian, as every learned scholar knows. This
dvda is called Vijay.
TEXT 7
"" ""lHd l
=H" 9F 'H ll O ll
akha-dundubhayo nedur
mdaga-paavnak
citra-vditra-try
nirghoas tumulo 'bhavat
SYNONYMS
akhaconchshells; dundubhayakettledrums; neduvibrated;
mdagadrums; paava-nakdrums named paavas and nakas;
citravarious; vditraof these vibrations of musical sound; trymand
of other instruments; nirghoathe loud sound; tumulatumultuous;
745
abhavatbecame.
TRANSLATION
Conchshells, kettledrums, drums, paavas and nakas vibrated in concert.
The sound of these and various other instruments was tumultuous.
TEXT 8
>FF ' 'H H l
8 H " H H ' ll ll
prt cpsaraso 'ntyan
gandharva-pravar jagu
tuuvur munayo dev
manava pitaro 'gnaya
SYNONYMS
prtbeing very pleased; caalso; apsarasathe celestial dancing girls;
antyandanced; gandharva-pravarthe best of the Gandharvas;
jagusang; tuuvusatisfied the Lord by offering prayers; munayathe
great sages; devthe demigods; manavathe Manus; pitarathe
inhabitants of Pitloka; agnayathe fire-gods.
TRANSLATION
Being very pleased, the celestial dancing girls [Apsars] danced in jubilation,
the best of the Gandharvas sang songs, and the great sages, demigods, Manus,
Pits and firegods offered prayers to satisfy the Lord.
746
TEXTS 9-10
FHU' Fd 9d l
= F F ll ll
' F HN ' l
" " d F FHd ll ! ll
siddha-vidydhara-ga
sakimpurua-kinnar
cra yaka-raksi
supar bhujagottam
gyanto 'tipraasanto
ntyanto vibudhnug
adity rama-pada
kusumai samavkiran
SYNONYMS
siddhathe inhabitants of Siddhaloka; vidydhara-gathe inhabitants of
Vidydhara-loka; sawith; kimpuruathe inhabitants of Kimpurua-loka;
kinnarthe inhabitants of Kinnaraloka; crathe inhabitants of
Craaloka; yakathe Yakas; raksithe Rkasas; suparthe
Suparas; bhujaga-uttamthe best of the inhabitants of the serpent loka;
gyantaglorifying the Lord; ati-praasantapraising the Lord;
ntyantadancing; vibudhnugthe followers of the demigods;
adityof Aditi; rama-padamthe place of residence; kusumaiby
flowers; samavkirancovered.
TRANSLATION
The Siddhas, Vidydharas, Kimpuruas, Kinnaras, Craas, Yakas,
747
Rkasas, Suparas, the best of serpents, and the followers of the demigods all
showered flowers on Aditi's residence, covering the entire house, while
glorifying and praising the Lord and dancing.
TEXT 11
" "F FH
F " HF l
"
> HF ll !! ll
dvditis ta nija-garbha-sambhava
para pumsa mudam pa vismit
ghta-deha nija-yoga-myay
prajpati cha jayeti vismita
SYNONYMS
dvseeing; aditimother Aditi; tamHim (the Supreme Personality of
Godhead); nija-garbha-sambhavamborn of her own womb; paramthe
Supreme; pumsamthe Personality of Godhead; mudamgreat happiness;
paconceived; vismitbeing very much astonished; ghtaaccepted;
dehambody, or transcendental form; nija-yoga-myayby His own spiritual
potency; prajpatiKayapa Muni; caalso; hasaid; jayaall glories;
itithus; vismitabeing astonished.
TRANSLATION
When Aditi saw the Supreme Personality of Godhead, who had appeared
from her own womb, having accepted a transcendental body by His own
spiritual potency, she was struck with wonder and was very happy. Upon seeing
748
the child, Prajpati Kayapa exclaimed, "Jaya! Jaya!" in great happiness and
wonder.
TEXT 12
" H H 9 '
=H' l
NH H F H H<
F " ~ < ll !- ll
yat tad vapur bhti vibhayudhair
avyakta-cid-vyaktam adhrayad dhari
babhva tenaiva sa vmano vau
sampayator divya-gatir yath naa
SYNONYMS
yatwhich; tatthat; vaputranscendental body; bhtimanifests;
vibhaawith regular ornaments; yudhaiand with weapons;
avyaktaunmanifested; cit-vyaktamspiritually manifested;
adhrayatassumed; harithe Lord; babhvaimmediately became;
tenawith that; evacertainly; saHe (the Lord); vmanadwarf;
vaua brhmaa brahmacr; sampayatowhile both His father and
mother were seeing; divya-gatiwhose movements are wonderful; yathas;
naaa theatrical actor.
TRANSLATION
The Lord appeared in His original form, with ornaments and weapons in His
hands. Although this ever-existing form is not visible in the material world, He
nonetheless appeared in this form. Then, in the presence of His father and
749
mother, He assumed the form of Vmana, a brhmaa-dwarf, a brahmacr, just
like a theatrical actor.
PURPORT
The word naa is significant. An actor changes dress to play different
parts, but is always the same man. Similarly, as described in the
Brahma-sahit (5.33, 39), the Lord assumes many thousands and millions of
forms (advaitam acyutam andim ananta-rpam dya pura-puruam). He is
always present with innumerable incarnations (rmdi-mrtiu kal-niyamena
tihan nnvatram akarod bhuvaneu kintu). Nonetheless, although He
appears in various incarnations, they are not different from one another. He is
the same person, with the same potency, the same eternity and the same
spiritual existence, but He can simultaneously assume various forms. When
Vmanadeva appeared from the womb of His mother, He appeared in the form
of Nryaa, with four hands equipped with the necessary symbolic weapons,
and then immediately transformed Himself into a brahmacr (vau). This
means that His body is not material. One who thinks that the Supreme Lord
assumes a material body is not intelligent. He has to learn more about the
Lord's position. As confirmed in Bhagavad-gt (4.9), janma karma ca me
divyam eva yo vetti tattvata. One has to understand the transcendental
appearance of the Lord in His original transcendental body
(sac-cid-nanda-vigraha [Bs. 5.1]).
TEXT 13
H< H " " 9 l
d dF Fd ll ! ll
ta vau vmana dv
modamn maharaya
750
karmi kraym su
purasktya prajpatim
SYNONYMS
tamHim; vaumthe brahmacr; vmanamdwarf; dvseeing;
modamnin a happy mood; mah-ayathe great saintly persons;
karmiritualistic ceremonies; kraym superformed;
purasktyakeeping in front; prajpatimKayapa Muni, the Prajpati.
TRANSLATION
When the great sages saw the Lord as the brahmacr-dwarf Vmana, they
were certainly very pleased. Thus they placed before them Kayapa Muni, the
Prajpati, and performed all the ritualistic ceremonies, such as the birthday
ceremony.
PURPORT
According to Vedic civilization, when a child is born in the family of a
brhmaa, the birthday ceremony, known as jta-karma, is first performed, and
then other ceremonies are also gradually performed. But when this
vmana-rpa appeared in the form of a vau, or brahmacr, His sacred thread
ceremony was also performed immediately.
TEXT 14
F F FH FHN H l
N FN F d '"" ll !H ll
tasyopanyamnasya
svitr savitbravt
751
bhaspatir brahma-stra
mekhal kayapo 'dadt
SYNONYMS
tasyaof Lord Vmanadeva; upanyamnasyaat the time of His being
offered the sacred thread ceremony; svitrmthe Gyatr mantra;
savitthe sun-god; abravtchanted; bhaspatiBhaspati, the guru of the
demigods; brahma-stramthe sacred thread; mekhalmthe belt of straw;
kayapaKayapa Muni; adadtoffered.
TRANSLATION
At the sacred thread ceremony of Vmanadeva, the sun-god personally
uttered the Gyatr mantra, Bhaspati offered the sacred thread, and Kayapa
Muni offered a straw belt.
TEXT 15
"" d " B F HF l
d " U ll !7 ll
dadau kjina bhmir
daa somo vanaspati
kaupncchdana mt
dyau chatra jagata pate
SYNONYMS
dadaugave, offered; ka-ajinamthe skin of a deer; bhmimother
earth; daama brahmacr's rod; somathe moon-god; vana-patithe
king of the forest; kaupnathe underwear; cchdanamcovering the body;
752
mtHis mother, Aditi; dyauthe heavenly kingdom; chatraman
umbrella; jagataof the whole universe; pateof the master.
TRANSLATION
Mother earth gave Him a deerskin, and the demigod of the moon, who is the
king of the forest, gave Him a brahma-daa [the rod of a brahmacr]. His
mother, Aditi, gave Him cloth for underwear, and the deity presiding over the
heavenly kingdom offered Him an umbrella.
TEXT 16
dB H " d FR9 "" l
FFH ll ! ll
kamaalu veda-garbha
kun saptarayo dadu
aka-ml mahrja
sarasvaty avyaytmana
SYNONYMS
kamaaluma waterpot; veda-garbhaLord Brahm; kunkua grass;
sapta-ayathe seven sages; daduoffered; aka-mlma string of
Rudrka beads; mahrjaO King; sarasvatthe goddess Sarasvat;
avyaya-tmanato the Supreme Personality of Godhead.
TRANSLATION
O King, Lord Brahm offered a waterpot to the inexhaustible Supreme
Personality of Godhead, the seven sages offered Him kua grass, and mother
753
Sarasvat gave Him a string of Rudrka beads.
TEXT 17
F < d" l
H F" ""Nd F ll !O ll
tasm ity upantya
yaka-r ptrikm adt
bhik bhagavat skd
umdd ambik sat
SYNONYMS
tasmaiunto Him (Lord Vmanadeva); itiin this way; upantyawho had
undergone His sacred thread ceremony; yaka-rKuvera, the treasurer of
heaven and King of the Yakas; ptrikma pot for begging alms;
adtdelivered; bhikmalms; bhagavatmother Bhavn, the wife of Lord
iva; sktdirectly; umUm; adtgave; ambikthe mother of the
universe; satthe chaste.
TRANSLATION
When Vmanadeva had thus been given the sacred thread, Kuvera, King of
the Yakas, gave Him a pot for begging alms, and mother Bhagavat, the wife of
Lord iva and most chaste mother of the entire universe, gave Him His first
alms.
TEXT 18
F N H= F H F FH H< l
754
N 9 F& 8 = 9 ll ! ll
sa brahma-varcasenaiva
sabh sambhvito vau
brahmari-gaa-sajum
atyarocata mria
SYNONYMS
saHe (Vmanadeva); brahma-varcasenaby His Brahman effulgence;
evamin this way; sabhmthe assembly; sambhvitahaving been
welcomed by everyone; vauthe brahmacr;
brahma-i-gaa-sajumfilled with great brhmaa sages;
ati-arocatasurpassing, appeared beautiful; mriathe best of the
brahmacrs.
TRANSLATION
Having thus been welcomed by everyone, Lord Vmanadeva, the best of the
brahmacrs, exhibited His Brahman effulgence. Thus He surpassed in beauty
that entire assembly, which was filled with great saintly brhmaas.
TEXT 19
F H d H F l
F F F " ll ! ll
samiddham hita vahni
ktv parisamhanam
paristrya samabhyarcya
samidbhir ajuhod dvija
755
SYNONYMS
samiddhamblazing; hitambeing situated; vahnimthe fire; ktvafter
making; parisamhanamproperly; paristryasurpassing;
samabhyarcyaafter offering worship; samidbhiwith sacrificial offerings;
ajuhotcompleted the fire sacrifice; dvijathe best of the brhmaas.
TRANSLATION
After Lord r Vmanadeva set a sacrificial fire, He offered worship and
performed a fire sacrifice on the sacrificial field.
TEXT 20
H'
N d F l
FF
F" " ll - ll
rutvvamedhair yajamnam rjita
bali bhgm upakalpitais tata
jagma tatrkhila-sra-sambhto
bhrea g sannamayan pade pade
SYNONYMS
rutvafter hearing; avamedhaiby avamedha sacrifices;
yajamnamthe performer; rjitamvery glorious; balimBali Mahrja;
bhgmunder the guidance of the brhmaas born in the Bhgu dynasty;
upakalpitaiperformed; tatafrom that place; jagmawent; tatrathere;
756
akhila-sra-sambhtathe Supreme Personality of Godhead, the essence of
all creation; bhreawith the weight; gmthe earth;
sannamayandepressing; pade padeat every step.
TRANSLATION
When the Lord heard that Bali Mahrja was performing avamedha
sacrifices under the patronage of brhmaas belonging to the Bhgu dynasty,
the Supreme Lord, who is full in every respect, proceeded there to show His
mercy to Bali Mahrja. By His weight, He pushed down the earth with every
step.
PURPORT
The Supreme Personality of Godhead is akhila-sra-sambhta. In other
words, He is the proprietor of everything essential in this material world. Thus
although the Lord was going to Bali Mahrja to beg something, He is always
complete and has nothing to beg from anyone. Indeed, He is so powerful that
in His full opulence He pressed down the surface of the earth at every step.
TEXT 21
"F< 3 N
HF dF d l
H H
=" " ~ H ll -! ll
ta narmadys taa uttare baler
ya tvijas te bhgukaccha-sajake
pravartayanto bhgava kratttama
vyacakatrd udita yath ravim
757
SYNONYMS
tamHim (Vmanadeva); narmadyof the River Narmad; taeon the
bank; uttarenorthern; baleof Mahrja Bali; yewho; tvijathe
priests engaged in ritualistic ceremonies; teall of them;
bhgukaccha-sajakein the field named Bhgukaccha;
pravartayantaperforming; bhgavaall the descendants of Bhgu;
kratu-uttamamthe most important sacrifice, named avamedha;
vyacakatathey observed; rtnearby; uditamrisen; yathlike;
ravimthe sun.
TRANSLATION
While engaged in performing the sacrifice in the field known as
Bhgukaccha, on the northern bank of the Narmad River, the brahminical
priests, the descendants of Bhgu, saw Vmanadeva to be like the sun rising
nearby.
TEXT 22
H F"F
H9 H F l
F d H HHF
Fd '~ "" ll -- ll
te tvijo yajamna sadasy
hata-tvio vmana-tejas npa
srya kilyty uta v vibhvasu
sanat-kumro 'tha didkay krato
758
SYNONYMS
teall of them; tvijathe priests; yajamnaas well as Bali Mahrja, who
had engaged them in performing the yaja; sadasyall the members of the
assembly; hata-tviadecreased in their bodily effulgence; vmana-tejasby
the brilliant effulgence of Lord Vmana; npaO King; sryathe sun;
kilawhether; ytiis coming; uta veither; vibhvasuthe fire-god;
sanat-kumrathe Kumra known as Sanat-kumra; athaeither;
didkaywith a desire to observe; kratothe sacrificial ceremony.
TRANSLATION
O King, because of Vmanadeva's bright effulgence, the priests, along with
Bali Mahrja and all the members of the assembly, were robbed of their
splendor. Thus they began to ask one another whether the sun-god himself,
Sanat-kumra or the fire-god had personally come to see the sacrificial
ceremony.
TEXT 23
~ F 9 H d'
H HF H l
F"B F dB
HH N 'H< ll - ll
ittha saiyeu bhguv anekadh
vitarkyamo bhagavn sa vmana
chatra sadaa sajala kamaalu
vivea bibhrad dhayamedha-vam
759
SYNONYMS
itthamin this way; sa-iyeuwith their disciples; bhguuamong the
Bhgus; anekadhin many ways; vitarkyamabeing talked and argued
about; bhagavnthe Supreme Personality of Godhead; sathat;
vmanaLord Vmana; chatramumbrella; sadaamwith the rod;
sa-jalamfilled with water; kamaalumwaterpot; viveaentered;
bibhrattaking in hand; hayamedhaof the avamedha sacrifice; vamthe
arena.
TRANSLATION
While the priests of the Bhgu dynasty and their disciples talked and argued
in various ways, the Supreme Personality of Godhead, Vmanadeva, holding in
His hands the rod, the umbrella and a waterpot full of water, entered the arena
of the avamedha sacrifice.
TEXTS 24-25
> H H l
< H H Hd ll -H ll
H8 H H FF F l
F ~ FRFF F ll -7 ll
maujy mekhalay vtam
upavtjinottaram
jaila vmana vipra
my-mavaka harim
pravia vkya bhgava
760
saiys te sahgnibhi
pratyaghan samutthya
sakipts tasya tejas
SYNONYMS
maujymade of muja straw; mekhalaywith a belt; vtamcircled;
upavtasacred thread; ajina-uttaramwearing a deerskin upper garment;
jailamhaving matted locks of hair; vmanamLord Vmana; viprama
brhmaa; my-mavakamthe illusory son of a human being; harimthe
Supreme Personality of Godhead; praviamentered; vkyaseeing;
bhgavathe priests who were descendants of Bhgu; sa-iywith their
disciples; teall of them; saha-agnibhiwith the fire sacrifice;
pratyaghanproperly welcomed; samutthyastanding up;
sakiptbeing diminished; tasyaHis; tejasby brilliance.
TRANSLATION
Appearing as a brhmaa boy, wearing a belt of straw, a sacred thread, an
upper garment of deerskin, and matted locks of hair, Lord Vmanadeva entered
the arena of sacrifice. His brilliant effulgence diminished the brilliance of all the
priests and their disciples, who thus stood from their seats and welcomed the
Lord properly by offering obeisances.
TEXT 26
" "
^ ^HH F F ll - ll
yajamna pramudito
daranya manoramam
761
rpnurpvayava
tasm sanam harat
SYNONYMS
yajamnaBali Mahrja, who had engaged all the priests in performing the
sacrifice; pramuditabeing very jubilant; daranyampleasing to see;
manoramamso beautiful; rpawith beauty; anurpaequal to His bodily
beauty; avayavamall the different parts of the body; tasmaiunto Him;
sanama sitting place; haratoffered.
TRANSLATION
Bali Mahrja, jubilant at seeing Lord Vmanadeva, whose beautiful limbs
contributed equally to the beauty of His entire body, offered Him a seat with
great satisfaction.
TEXT 27
FH U~ " H N l
H= F F l ll -O ll
svgatenbhinandytha
pdau bhagavato bali
avanijyrcaym sa
mukta-saga-manoramam
SYNONYMS
su-gatenaby words of welcome; abhinandyawelcoming; athathus;
pdauthe two lotus feet; bhagavataof the Lord; baliBali Mahrja;
avanijyawashing; arcaym saworshiped; mukta-saga-manoramamthe
762
Supreme Personality of Godhead, who is beautiful to the liberated souls.
TRANSLATION
Thus offering a proper reception to the Supreme Personality of Godhead,
who is always beautiful to the liberated souls, Bali Mahrja worshiped Him by
washing His lotus feet.
TEXT 28
" = d9
F ' H ' "' F l l
" " H" H >"
" ' ' = H ll - ll
tat-pda-auca jana-kalmapaha
sa dharma-vin mrdhny adadht sumagalam
yad deva-devo giria candra-maulir
dadhra mrdhn paray ca bhakty
SYNONYMS
tat-pda-aucamthe water that washed the lotus feet of the Lord;
jana-kalmaa-apahamwhich washes away all the sinful reactions of the
people in general; sahe (Bali Mahrja); dharma-vitcompletely aware of
religious principles; mrdhnion the head; adadhtcarried;
su-magalamall-auspicious; yatwhich; deva-devathe best of the
demigods; giriaLord iva; candra-mauliwho carries on his forehead the
emblem of the moon; dadhracarried; mrdhnon the head;
paraysupreme; caalso; bhaktywith devotion.
763
TRANSLATION
Lord iva, the best of demigods, who carries on his forehead the emblem of
the moon, receives on his head with great devotion the Ganges water emanating
from the toe of Viu. Being aware of religious principles, Bali Mahrja knew
this. Consequently, following in the footsteps of Lord iva, he also placed on his
head the water that had washed the Lord's lotus feet.
PURPORT
Lord iva is known as Gag-dhara, or one who carries the water of the
Ganges on his head. On Lord iva's forehead is the emblem of the half-moon,
yet to give supreme respect to the Supreme Personality of Godhead, Lord iva
placed the water of the Ganges above this emblem. This example should be
followed by everyone, or at least by every devotee, because Lord iva is one of
the mahjanas. Similarly, Mahrja Bali also later became a mahjana. One
mahjana follows another mahjana, and by following the parampar system of
mahjana activities one can become advanced in spiritual consciousness. The
water of the Ganges is sanctified because it emanates from the toe of Lord
Viu. Bali Mahrja washed the lotus feet of Vmanadeva, and the water with
which he did so became equal to the Ganges. Bali Mahrja, who perfectly
knew all religious principles, therefore took that water on his head, following
in the footsteps of Lord iva.
TEXT 29
NH=
FH F N d dH l
N 9 F H H ' ll - ll
764
r-balir uvca
svgata te namas tubhya
brahman ki karavma te
brahmar tapa skn
manye tvrya vapur-dharam
SYNONYMS
r-bali uvcaBali Mahrja said; su-gatamall welcome; teunto You;
nama tubhyamI offer my respectful obeisances unto You; brahmanO
brhmaa; kimwhat; karavmacan we do; tefor You;
brahma-mof the great brhmaa sages; tapaausterity;
sktdirectly; manyeI think; tvYou; ryaO noble one;
vapu-dharampersonified.
TRANSLATION
Bali Mahrja then said to Lord Vmanadeva: O brhmaa, I offer You my
hearty welcome and my respectful obeisances. Please let us know what we may
do for You. We think of You as the personified austerity of the great
brhmaa-sages.
TEXT 30
U F R U H d l
U FH8 " H ll ll
adya na pitaras tpt
adya na pvita kulam
adya svia kratur aya
yad bhavn gato ghn
765
SYNONYMS
adyatoday; naour; pitaraforefathers; tptsatisfied; adyatoday;
naour; pvitampurified; kulamthe whole family; adyatoday;
su-iaproperly executed; kratuthe sacrifice; ayamthis; yatbecause;
bhavnYour Lordship; gataarrived; ghnat our residence.
TRANSLATION
O my Lord, because You have kindly arrived at our home, all my forefathers
are satisfied, our family and entire dynasty have been sanctified, and the
sacrifice we are performing is now complete because of Your presence.
TEXT 31
U F ~H'
HH l
F H =
~ " FH ll ! ll
adygnayo me suhut yath-vidhi
dvijtmaja tvac-caravanejanai
hathaso vrbhir iya ca bhr aho
tath punt tanubhi padais tava
SYNONYMS
adyatoday; agnayathe sacrificial fires; meexecuted by me;
su-hutproperly offered oblations; yath-vidhiin terms of the stric
injunction; dvija-tmajaO son of a brhmaa;
766
tvat-caraa-avanejanaiwhich washed Your lotus feet; hata-ahasawho
have become cleansed of all sinful reactions; vrbhiby the water;
iyamthis; caalso; bhthe surface of the globe; ahooh; tathas well;
puntsanctified; tanubhismall; padaiby the touch of the lotus feet;
tavaYour.
TRANSLATION
O son of a brhmaa, today the fire of sacrifice is ablaze according to the
injunction of the stra, and I have been freed from all the sinful reactions of
my life by the water that has washed Your lotus feet. O my Lord, by the touch
of Your small lotus feet the entire surface of the world has been sanctified.
TEXT 32
" " H< H>F
H~ H F d l
d H" ' 8
~ H H d l
F F H
~ F~ F ll - ll
yad yad vao vchasi tat pratccha me
tvm arthina vipra-sutnutarkaye
g kcana guavad dhma ma
tathnna-peyam uta v vipra-kanym
grmn samddhs turagn gajn v
raths tathrhattama sampratccha
767
SYNONYMS
yat yatwhatever; vaoO brahmacr; vchasiYou desire; tatthat;
pratcchaYou may take; mefrom me; tvmYou; arthinamdesiring
something; vipra-sutaO son of a brhmaa; anutarkayeI consider; gma
cow; kcanamgold; guavat dhmaa furnished residence;
mampalatable; tathas well as; annafood grains; peyamdrink;
utaindeed; veither; vipra-kanymthe daughter of a brhmaa;
grmnvillages; samddhnprosperous; turagnhorses;
gajnelephants; veither; rathnchariots; tathas well as;
arhat-tamaO best of those who are worshipable; sampratcchaYou may
take.
TRANSLATION
O son of a brhmaa, it appears that You have come here to ask me for
something. Therefore, whatever You want You may take from me. O best of
those who are worshipable. You may take from me a cow, gold, a furnished
house, palatable food and drink, the daughter of a brhmaa for Your wife,
prosperous villages, horses, elephants, chariots or whatever You desire.
Thus end the Bhaktivedanta purports of the Eighth Canto, Eighteenth Chapter, of
the rmad-Bhgavatam, entitled "Lord Vmanadeva, the Dwarf Incarnation."
19. Lord Vmanadeva Begs Charity from Bali Mahrja
768
This Nineteenth Chapter describes how Lord Vmanadeva asked for three
paces of land in charity, how Bali Mahrja agreed to His proposal, and how
ukrcrya forbade Bali Mahrja to fulfill Lord Vmanadeva's request.
When Bali Mahrja, thinking Vmanadeva to be the son of a brhmaa,
told Him to ask for anything He liked, Lord Vmanadeva praised
Hirayakaipu and Hirayka for their heroic activities, and after thus
praising the family in which Bali Mahrja had been born, He begged the King
for three paces of land. Bali Mahrja agreed to give this land in charity, since
this was very insignificant, but ukrcrya, who could understand that
Vmanadeva was Viu, the friend of the demigods, forbade Bali Mahrja to
give this land. ukrcrya advised Bali Mahrja to withdraw his promise. He
explained that in subduing others, in joking, in responding to danger, in acting
for the welfare of others, and so on, one could refuse to fulfill one's promise,
and there would be no fault. By this philosophy, ukrcrya tried to dissuade
Bali Mahrja from giving land to Lord Vmanadeva.
TEXT 1
d 3H=
H = H ' F F l
H U "N H ll ! ll
r-uka uvca
iti vairocaner vkya
dharma-yukta sa sntam
niamya bhagavn prta
pratinandyedam abravt
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; vairocaneof the son
769
of Virocana; vkyamthe words; dharma-yuktamin terms of religious
principles; saHe; s-ntamvery pleasing; niamyahearing;
bhagavnthe Supreme Personality of Godhead; prtacompletely pleased;
pratinandyacongratulating him; idamthe following words; abravtsaid.
TRANSLATION
ukadeva Gosvm continued: When the Supreme Personality of Godhead,
Vmanadeva, heard Bali Mahrja speaking in this pleasing way, He was very
satisfied, for Bali Mahrja had spoken in terms of religious principles. Thus the
Lord began to praise him.
TEXT 2
H H=
H=FHA"H F
d = ' Fd l
F H F
d H ll - ll
r-bhagavn uvca
vacas tavaitaj jana-deva snta
kulocita dharma-yuta yaas-karam
yasya prama bhgava smparye
pitmaha kula-vddha pranta
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said; vacawords;
tavayour; etatthis kind of; jana-devaO King of the people;
s-ntamvery true; kula-ucitamexactly befitting your dynasty;
770
dharma-yutamcompletely in accord with the principles of religion;
yaa-karamfit for spreading your reputation; yasyaof whom;
pramamthe evidence; bhgavathe brhmaas of the Bhgu dynasty;
smparyein the next world; pitmahayour grandfather;
kula-vddhathe oldest in the family; prantavery peaceful (Prahlda
Mahrja).
TRANSLATION
The Supreme Personality of Godhead said: O King, you are indeed exalted
because your present advisors are the brhmaas who are descendants of Bhgu
and because your instructor for your future life is your grandfather, the
peaceful and venerable Prahlda Mahrja. Your statements are very true, and
they completely agree with religious etiquette. They are in keeping with the
behavior of your family, and they enhance your reputation.
PURPORT
Prahlda Mahrja is a vivid example of a pure devotee. Someone might
argue that since Prahlda Mahrja, even though very old, was attached to his
family, and specifically to his grandson Bali Mahrja, how could he be an
ideal example? Therefore this verse uses the word pranta. A devotee is
always sober. He is never disturbed by any conditions. Even if a devotee
remains in ghastha life and does not renounce material possessions, he should
still be understood to be pranta, sober, because of his pure devotion to the
Lord. r Caitanya Mahprabhu therefore said:
kib vipra, kib nys, dra kene naya
yei ka-tattva-vett, sei 'guru' haya
"Whether one is a brhmaa, a sannys or a dra-regardless of what he is-he
can become a spiritual master if he knows the science of Ka." (Cc. Madhya
771
8.128) Anyone completely aware of the science of Ka, regardless of his
status in life, is a guru. Thus Prahlda Mahrja is a guru in all circumstances.
Here His Lordship Vmanadeva also teaches sannyss and brahmacrs that
one should not ask more than necessary. He wanted only three paces of land,
although Bali Mahrja wanted to give Him anything He wanted.
TEXT 3
Fd d>FH d l
H" ll ll
na hy etasmin kule kacin
nisattva kpaa pumn
pratykhyt pratirutya
yo vdt dvijtaye
SYNONYMS
nanot; hiindeed; etasminin this; kulein the dynasty or family;
kacitanyone; nisattvapoor-minded; kpaamiser; pumnany
person; pratykhytrefuses; pratirutyaafter promising to give; ya
veither; adtnot being charitable; dvijtayeunto the brhmaas.
TRANSLATION
I know that even until now, no one taking birth in your family has been
poor-minded or miserly. No one has refused to give charity to brhmaas, nor
after promising to give charity has anyone failed to fulfill his promise.
TEXT 4
772
F ~ ' =~ ~
S HFH l
d UF
" 3 ~ B ll H ll
na santi trthe yudhi crthinrthit
parmukh ye tv amanasvino npa
yumat-kule yad yaasmalena
prahrda udbhti yathoupa khe
SYNONYMS
nanot; santithere are; trthein holy places (where charity is given);
yudhiin the battlefield; caalso; arthinby a brhmaa or a katriya;
arthitwho have been asked; parmukhwho refused their prayers;
yesuch persons; tuindeed; amanasvinasuch low-minded, low-grade
kings; npaO King (Bali Mahrja); yumat-kulein your dynasty;
yattherein; yaas amalenaby impeccable reputation;
prahrdaPrahlda Mahrja; udbhtiarises; yathas; uupathe
moon; khein the sky.
TRANSLATION
O King Bali, never in your dynasty has the low-minded King been born who
upon being requested has refused charity to brhmaas in holy places or a fight
to katriyas on a battlefield. And your dynasty is even more glorious due to the
presence of Prahlda Mahrja, who is like the beautiful moon in the sky.
PURPORT
The symptoms of a katriya are given in Bhagavad-gt. One of the
773
qualifications is the willingness to give charity (dna). A katriya does not
refuse to give charity when requested by a brhmaa, nor can he refuse to fight
another katriya. A king who does refuse is called low-minded. In the dynasty
of Bali Mahrja there were no such low-minded kings.
TEXT 5
> d l
H "H H" " ' ll 7 ll
yato jto hirayka
carann eka im mahm
prativra dig-vijaye
nvindata gadyudha
SYNONYMS
yatain which dynasty; jtawas born; hiraykathe king named
Hirayka; caranwandering; ekaalone; immthis; mahmsurface of
the globe; prativrama rival hero; dik-vijayefor conquering all directions;
na avindatacould not get; gad-yudhabearing his own club.
TRANSLATION
It was in your dynasty that Hirayka was born. Carrying only his own
club, he wandered the globe alone, without assistance, to conquer all directions,
and no hero he met could rival him.
TEXT 6
H d H l
774
F ll ll
ya vinirjitya kcchrea
viu kmoddhra gatam
tmna jayina mene
tad-vrya bhry anusmaran
SYNONYMS
yamwhom; vinirjityaafter conquering; kcchreawith great difficulty;
viuLord Viu in His incarnation as a boar; km-uddhreat the time
when the earth was delivered; gatamappeared before Him;
tmnampersonally, Himself; jayinamvictorious; meneconsidered;
tat-vryamthe prowess of Hirayka; bhriconstantly, or more and more;
anusmaranthinking about.
TRANSLATION
When delivering the earth from the Garbhodaka Sea, Lord Viu, in His
incarnation as a boar, killed Hirayka, who had appeared before Him. The
fight was severe, and the Lord killed Hirayka with great difficulty. Later, as
the Lord thought about the uncommon prowess of Hirayka, He felt Himself
victorious indeed.
TEXT 7
' d l
ll O ll
niamya tad-vadha bhrt
hirayakaipu pur
775
hantu bhrt-haa kruddho
jagma nilaya hare
SYNONYMS
niamyaafter hearing; tat-vadhamthe killing of Hirayka; bhrtthe
brother; hirayakaipuHirayakaipu; purformerly; hantumjust to
kill; bhrt-haamthe killer of his brother; kruddhavery angry;
jagmawent; nilayamto the residence; hareof the Supreme Personality
of Godhead.
TRANSLATION
When Hirayakaipu heard the news of his brother's being killed, with great
anger he went to the residence of Viu, the killer of his brother, wanting to
kill Lord Viu.
TEXT 8
F d H l
=F d H H H ll ll
tam ynta samlokya
la-pi ktntavat
cintaym sa kla-jo
viur myvin vara
SYNONYMS
tamhim (Hirayakaipu); yntamcoming forward; samlokyaobserving
minutely; la-pimwith a trident in his hand; ktnta-vatjust like death
personified; cintaym sathought; kla-jawho knows the progress of
776
time; viuLord Viu; myvinmof all kinds of mystics; varathe
chief.
TRANSLATION
Seeing Hirayakaipu coming forward bearing a trident in his hand like
personified death, Lord Viu, the best of all mystics and the knower of the
progress of time, thought as follows.
TEXT 9
' F H l
'F " H " ll ll
yato yato 'ha tatrsau
mtyu pra-bhtm iva
ato 'ham asya hdaya
pravekymi parg-da
SYNONYMS
yata yatawheresoever; ahamI; tatrathere indeed; asauthis
Hirayakaipu; mtyudeath; pra-bhtmof all living entities; ivajust
like; atatherefore; ahamI; asyaof him; hdayamwithin the core of
the heart; pravekymishall enter; park-daof a person who has only
external vision.
TRANSLATION
Wheresoever I go, Hirayakaipu will follow Me, as death follows all living
entities. Therefore it is better for Me to enter the core of his heart, for then,
777
because of his power to see only externally, he will not see Me.
TEXT 10
H F >
'H H H 'F " l
F F "
F ' HH = ll ! ll
eva sa nicitya ripo arram
dhvato nirvivie 'surendra
vsnilntarhita-skma-dehas
tat-pra-randhrea vivigna-cet
SYNONYMS
evamin this way; saHe (Lord Viu); nicityadeciding; ripoof the
enemy; arramthe body; dhvatawho was running after Him with great
force; nirvivieentered; asura-indraO King of the demons (Mahrja Bali);
vsa-anilathrough the breathing; antarhitainvisible; skma-dehain
his finer body; tat-pra-randhreathrough the hole of the nostril;
vivigna-cetbeing very anxious.
TRANSLATION
Lord Vmanadeva continued: O King of the demons, after Lord Viu made
this decision, He entered the body of His enemy Hirayakaipu, who was
running after Him with great force. In a subtle body inconceivable to
Hirayakaipu, Lord Viu, who was in great anxiety, entered Hirayakaipu's
nostril along with his breath.
778
PURPORT
The Supreme Personality of Godhead is already in the core of everyone's
heart. vara sarva-bhtn hd-dee 'rjuna tihati (Bg. 18.61). Logically,
therefore, it was not at all difficult for Lord Viu to enter Hirayakaipu's
body. The word vivigna-cet, "very anxious," is significant. It is not that Lord
Viu was afraid of Hirayakaipu; rather, because of compassion, Lord Viu
was in anxiety about how to act for his welfare.
TEXT 11
F d
d " l
U " HHF "
H H=H "" H ll !! ll
sa tan-niketa parimya nyam
apayamna kupito nanda
km dy dia kha vivarn samudrn
viu vicinvan na dadara vra
SYNONYMS
sathat Hirayakaipu; tat-niketamthe residence of Lord Viu;
parimyasearching; nyamvacant; apayamnanot seeing Lord
Viu; kupitabeing very angry; nandacried very loudly; kmmon the
surface of the earth; dymin outer space; diain all directions; khamin
the sky; vivarnin all the caves; samudrnall the oceans; viumLord
Viu; vicinvansearching for; nanot; dadaradid see; vraalthough
he was very powerful.
779
TRANSLATION
Upon seeing that the residence of Lord Viu was vacant, Hirayakaipu
began searching for Lord Viu everywhere. Angry at not seeing Him,
Hirayakaipu screamed loudly and searched the entire universe, including the
surface of the earth, the higher planetary systems, all directions and all the
caves and oceans. But Hirayakaipu, the greatest hero, did not see Viu
anywhere.
TEXT 12
H= H8" l
H ll !- ll
apayann iti hovca
maynviam ida jagat
bhrt-h me gato nna
yato nvartate pumn
SYNONYMS
apayannot seeing Him; itiin this way; ha uvcauttered; mayby me;
anviamhas been sought; idamthe whole; jagatuniverse;
bhrt-hLord Viu, who killed the brother; memy; gatamust have
gone; nnamindeed; yatafrom where; nanot; vartatecomes back;
pumna person.
TRANSLATION
Unable to see Him, Hirayakaipu said, "I have searched the entire
universe, but I could not find Viu, who has killed my brother. Therefore, He
780
must certainly have gone to that place from which no one returns. [In other
words, He must now be dead.]"
PURPORT
Atheists generally follow the Bauddha philosophical conclusion that at
death everything is finished. Hirayakaipu, being an atheist, thought this
way. Because Lord Viu was not visible to him, he thought that the Lord was
dead. Even today, many people follow the philosophy that God is dead. But
God is never dead. Even the living entity, who is part of God, never dies. Na
jyate mriyate v kadcit: "For the soul there is never birth or death." This is
the statement of Bhagavad-gt (2.20). Even the ordinary living entity never
takes birth or dies. What then is to be said of the Supreme Personality of
Godhead, who is the chief of all living entities? He certainly never takes birth
or dies. Ajo'pi sann avyaytm (Bg. 4.6). Both the Lord and the living entity
exist as unborn and inexhaustible personalities. Thus Hirayakaipu's
conclusion that Viu was dead was wrong.
As indicated by the words yato nvartate pumn, there is certainly a
spiritual kingdom, and if the living entity goes there, he never returns to this
material world. This is also confirmed in Bhagavad-gt (4.9): tyaktv deha
punar janma naiti mm eti so'rjuna. Materially speaking, every living entity
dies; death is inevitable. But those who are karms, jns and yogs return to
this material world after death, whereas bhaktas do not. Of course, if a bhakta
is not completely perfect he takes birth in the material world again, but in a
very exalted position, either in a rich family or a family of the purest
brhmaas (ucnm rmat gehe [Bg. 6.41]), just to finish his development in
spiritual consciousness. Those who have completed the course of Ka
consciousness and are free from material desire return to the abode of the
Supreme Personality of Godhead (yad gatv na nivartante tad dhma parama
mama [Bg. 15.6]). Here the same fact is stated: yato nvartate pumn. Any
person who goes back home, back to Godhead, does not return to this material
781
world.
TEXT 13
HN' H " l
H N ll ! ll
vairnubandha etvn
mtyor iha dehinm
ajna-prabhavo manyur
aha-mnopabhita
SYNONYMS
vaira-anubandhaenmity; etvnso great; mtyoup to the point of
death; ihain this; dehinmof persons too involved in the bodily concept of
life; ajna-prabhavabecause of the great influence of ignorance;
manyuanger; aham-mnaby egotism; upabhitaexpanded.
TRANSLATION
Hirayakaipu's anger against Lord Viu persisted until his death. Other
people in the bodily concept of life maintain anger only because of false ego and
the great influence of ignorance.
PURPORT
Generally speaking, even though the conditioned soul is angry, his anger is
not perpetual but temporary. It is due to the influence of ignorance.
Hirayakaipu, however, maintained his enmity and his anger against Lord
Viu until the point of death. He never forgot his vengeful attitude toward
Viu for having killed his brother, Hirayka. Others in the bodily concept
782
of life are angry at their enemies but not at Lord Viu. Hirayakaipu,
however, was everlastingly angry. He was angry not only because of false
prestige but also because of continuous enmity toward Viu.
TEXT 14
" F HF l
FH l " H '" F = ll !H ll
pit prahrda-putras te
tad-vidvn dvija-vatsala
svam yur dvija-ligebhyo
devebhyo 'dt sa ycita
SYNONYMS
pitfather; prahrda-putrathe son of Mahrja Prahlda; teyour;
tat-vidvnalthough it was known to him; dvija-vatsalastill, because of his
affinity for brhmaas; svamhis own; yuduration of life;
dvija-ligebhyawho were dressed like brhmaas; devebhyaunto the
demigods; adtdelivered; sahe; ycitabeing so requested.
TRANSLATION
Your father, Virocana, the son of Mahrja Prahlda, was very affectionate
toward brhmaas. Although he knew very well that it was the demigods who
had come to him in the dress of brhmaas, at their request he delivered to
them the duration of his life.
PURPORT
Mahrja Virocana, Bali's father, was so pleased with the brhmaa
783
community that even though he knew that those approaching him for charity
were the demigods in the dress of brhmaas, he nonetheless agreed to give it.
TEXT 15
H=' F~ ' l
N H > d ll !7 ll
bhavn caritn dharmn
sthito ghamedhibhi
brhmaai prvajai rair
anyai coddma-krtibhi
SYNONYMS
bhavnyour good self; caritnexecuted; dharmnreligious principles;
sthitabeing situated; ghamedhibhiby persons in household life;
brhmaaiby the brhmaas; prva-jaiby your forefathers; raiby
great heroes; anyai caand others also; uddma-krtibhivery highly
elevated and famous.
TRANSLATION
You also have observed the principles followed by great personalities who are
householder brhmaas, by your forefathers and by great heroes who are
extremely famous for their exalted activities.
TEXT 16
F H 9" H' H"9 l
784
" " " F " ll ! ll
tasmt tvatto mahm ad
ve 'ha varadarabht
padni tri daityendra
sammitni pad mama
SYNONYMS
tasmtfrom such a person; tvattafrom Your Majesty; mahmland;
atvery little; veam asking for; ahamI; varada-abhtfrom the
personality who can give charity munificently; padnifootsteps; trithree;
daitya-indraO King of the Daityas; sammitnito the measurement of;
padby a foot; mamaMy.
TRANSLATION
O King of the Daityas, from Your Majesty, who come from such a noble
family and who are able to give charity munificently, I ask only three paces of
land, to the measurement of My steps.
PURPORT
Lord Vmanadeva wanted three paces of land according to the
measurement of His footsteps. He did not want more than necessary. But
although He pretended to be an ordinary human child, He actually wanted the
land comprising the upper, middle and lower planetary systems. This was just
to show the prowess of the Supreme Personality of Godhead.
TEXT 17
d H"A" l
785
H HH"~ ll !O ll
nnyat te kmaye rjan
vadnyj jagad-vart
naina prpnoti vai vidvn
yvad-artha-pratigraha
SYNONYMS
nanot; anyatanything else; tefrom you; kmayeI beg; rjanO King;
vadnytwho are so munificent; jagat-vartwho are the king of the
entire universe; nanot; enadistress; prpnotigets; vaiindeed;
vidvnone who is learned; yvat-arthaas much as one needs;
pratigrahataking charity from others.
TRANSLATION
O King, controller of the entire universe, although you are very munificent
and are able to give Me as much land as I want, I do not want anything from
you that is unnecessary. If a learned brhmaa takes charity from others only
according to his needs, he does not become entangled in sinful activities.
PURPORT
A brhmaa or sannys is qualified to ask charity from others, but if he
takes more than necessary he is punishable. No one can use more of the
Supreme Lord's property than necessary. Lord Vmanadeva indirectly
indicated to Bali Mahrja that he was occupying more land than he needed.
In the material world, all distresses are due to extravagance. One acquires
money extravagantly and also spends it extravagantly. Such activities are
sinful. All property belongs to the Supreme Personality of Godhead, and all
living beings, who are sons of the Supreme Lord, have the right to use the
786
Supreme Father's property, but one cannot take more than necessary. This
principle should especially be followed by brhmaas and sannyss who live at
the cost of others. Thus Vmanadeva was an ideal beggar, for He asked only
three paces of land. Of course, there is a difference between His footsteps and
those of an ordinary human being. The Supreme Personality of Godhead, by
His inconceivable prowess, can occupy the entire universe, including the
upper, lower and middle planetary systems, by the unlimited measurement of
His footsteps.
TEXT 18
NH=
N "" H=F H F l
H N N FH~ N ' ~ ll ! ll
r-balir uvca
aho brhmaa-dyda
vcas te vddha-sammat
tva blo blia-mati
svrtha praty abudho yath
SYNONYMS
r-bali uvcaBali Mahrja said; ahoalas; brhmaa-dydaO son of a
brhmaa; vcathe words; teof You; vddha-sammatare certainly
acceptable to learned and elderly persons; tvamYou; blaa boy;
blia-matiwithout sufficient knowledge; sva-arthamself-interest;
pratitoward; abudhanot knowing sufficiently; yathas it should have
been.
787
TRANSLATION
Bali Mahrja said: O son of a brhmaa, Your instructions are as good as
those of learned and elderly persons. Nonetheless, You are a boy, and Your
intelligence is insufficient. Thus You are not very prudent in regard to Your
self-interest.
PURPORT
The Supreme Personality of Godhead, being full in Himself, actually has
nothing to want for His self-interest. Lord Vmanadeva, therefore, had not
gone to Bali Mahrja for His own self-interest. As stated in Bhagavad-gt
(5.29), bhoktra yaja-tapas sarva-loka-mahevaram. The Lord is the
proprietor of all planets, in both the material and spiritual worlds. Why should
He be in want of land? Bali Mahrja rightly said that Lord Vmanadeva was
not at all prudent in regard to His own personal interests. Lord Vmanadeva
had approached Bali not for His personal welfare but for the welfare of His
devotees. Devotees sacrifice all personal interests to satisfy the Supreme
Personality of Godhead, and similarly the Supreme Lord, although having no
personal interests, can do anything for the interests of His devotees. One who
is full in himself has no personal interests.
TEXT 19
H= F' d d l
" H 'N " 9 ll ! ll
m vacobhi samrdhya
loknm ekam varam
pada-traya vte yo
'buddhimn dvpa-duam
788
SYNONYMS
mmme; vacobhiby sweet words; samrdhyaafter sufficiently pleasing;
loknmof all the planets in this universe; ekamthe one and only;
varammaster, controller; pada-trayamthree feet; vteis asking for;
yaHe who; abuddhimnnot very intelligent; dvpa-duambecause I
can give You an entire island.
TRANSLATION
I am able to give You an entire island because I am the proprietor of the
three divisions of the universe. You have come to take something from me and
have pleased me by Your sweet words, but You are asking only three paces of
land. Therefore You are not very intelligent.
PURPORT
According to Vedic understanding, the entire universe is regarded as an
ocean of space. In that ocean there are innumerable planets, and each planet is
called a dvpa, or island. When approached by Lord Vmanadeva, Bali
Mahrja was actually in possession of all the dvpas, or islands in space. Bali
Mahrja was very pleased to see the features of Vmanadeva and was ready to
give Him as much land as He could ask, but because Lord Vmanadeva asked
only three paces of land, Bali Mahrja considered Him not very intelligent.
TEXT 20
H = l
F" H d H< d ll - ll
na pumn mm upavrajya
789
bhyo ycitum arhati
tasmd vttikar bhmi
vao kma pratccha me
SYNONYMS
nanot; pumnany person; mmunto me; upavrajyaafter approaching;
bhyaagain; ycitumto beg; arhatideserves; tasmttherefore;
vtti-karmsuitable to maintain Yourself; bhmimsuch land; vaoO small
brahmacr; kmamaccording to the necessities of life; pratcchatake;
mefrom me.
TRANSLATION
O small boy, one who approaches me to beg something should not have to
ask anything more, anywhere. Therefore, if You wish, You may ask from me as
much land as will suffice to maintain You according to Your needs.
TEXT 21
H H=
H H9 BM " l
H FH ll -! ll
r-bhagavn uvca
yvanto viay prehs
tri-lokym ajitendriyam
na aknuvanti te sarve
pratiprayitu npa
SYNONYMS
790
r-bhagavn uvcathe Supreme Personality of Godhead said; yvantaas
far as possible; viaythe objects of sense enjoyment; prehpleasing to
anyone; tri-lokymwithin these three worlds; ajita-indriyama person who
is not self-controlled; na aknuvantiare unable; teall those; sarvetaken
together; pratiprayitumto satisfy; npaO King.
TRANSLATION
The Personality of Godhead said: O my dear King, even the entirety of
whatever there may be within the three worlds to satisfy one's senses cannot
satisfy a person whose senses are uncontrolled.
PURPORT
The material world is an illusory energy to deviate the living entities from
the path of self-realization. Anyone who is in this material world is extremely
anxious to get more and more things for sense gratification. Actually, however,
the purpose of life is not sense gratification but self-realization. Therefore,
those who are too addicted to sense gratification are advised to practice the
mystic yoga system, or aga-yoga system, consisting of yama, niyama, sana,
pryma, pratyhra and so on. In this way, one can control the senses. The
purpose of controlling the senses is to stop one's implication in the cycle of
birth and death. As stated by abhadeva:
nna pramatta kurute vikarma
yad indriya-prtaya poti
na sdhu manye yata tmano 'yam
asann api kleada sa deha
"When a person considers sense gratification the aim of life, he certainly
becomes mad after materialistic living and engages in all kinds of sinful
activity. He does not know that due to his past misdeeds he has already
791
received a body which, although temporary, is the cause of his misery. Actually
the living entity should not have taken on a material body, but he has been
awarded the material body for sense gratification. Therefore I think it not
befitting an intelligent man to involve himself again in the activities of sense
gratification, by which he perpetually gets material bodies one after another."
(SB 5.5.4)
Thus according to abhadeva the human beings in this material world are
just like madmen engaged in activities which they should not perform but
which they do perform only for sense gratification. Such activities are not
good because in this way one creates another body for his next life, as
punishment for his nefarious activities. And as soon as he gets another
material body, he is put into repeated suffering in material existence.
Therefore the Vedic culture or brahminical culture teaches one how to be
satisfied with possessing the minimum necessities in life.
To teach this highest culture, varrama-dharma is recommended. The
aim of the varrama divisionsbrhmaa, katriya, vaiya, dra,
brahmacarya, ghastha, vnaprastha and sannysais to train one to control
the senses and be content with the bare necessities. Here Lord Vmanadeva, as
an ideal brahmacr, refuses Bali Mahrja's offer to give Him anything He
might want. He says that without contentment one could not be happy even if
he possessed the property of the entire world or the entire universe. In human
society, therefore, the brahminical culture, katriya culture and vaiya culture
must be maintained, and people must be taught how to be satisfied with only
what they need. In modern civilization there is no such education; everyone
tries to possess more and more, and everyone is dissatisfied and unhappy. The
Ka consciousness movement is therefore establishing various farms,
especially in America, to show how to be happy and content with minimum
necessities of life and to save time for self-realization, which one can very
easily achieve by chanting the mah-mantraHare Ka, Hare Ka, Ka
Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare.
792
TEXT 22
F 8 l
HH9F FRH ll -- ll
tribhi kramair asantuo
dvpenpi na pryate
nava-vara-sametena
sapta-dvpa-varecchay
SYNONYMS
tribhithree; kramaiby steps; asantuaone who is dissatisfied;
dvpenaby a complete island; apialthough; na pryatecannot be
satisfied; nava-vara-sametenaeven by possessing nine varas;
sapta-dvpa-vara-icchayby the desire to take possession of seven islands.
TRANSLATION
If I were not satisfied with three paces of land, then surely I would not be
satisfied even with possessing one of the seven islands, consisting of nine varas.
Even if I possessed one island, I would hope to get others.
TEXT 23
FR' H " l
~ d ll - ll
sapta-dvpdhipatayo
np vaiya-gaydaya
793
arthai kmair gat nnta
ty iti na rutam
SYNONYMS
sapta-dvpa-adhipatayathose who are proprietors of the seven islands;
npsuch kings; vaiya-gaya-dayaMahrja Pthu, Mahrja Gaya and
others; arthaifor fulfillment of ambition; kmaifor satisfying one's
desires; gat nacould not reach; antamthe end; tyof their
ambitions; itithus; naby Us; rutamhas been heard.
TRANSLATION
We have heard that although powerful kings like Mahrja Pthu and
Mahrja Gaya achieved proprietorship over the seven dvpas, they could not
achieve satisfaction or find the end of their ambitions.
TEXT 24
" F8 H F l
F 8M d F" ll -H ll
yadcchayopapannena
santuo vartate sukham
nsantuas tribhir lokair
ajittmopasditai
SYNONYMS
yadcchayas offered by the supreme authority according to one's karma;
upapannenaby whatever is obtained; santuaone should be satisfied;
vartatethere is; sukhamhappiness; nanot; asantuaone who is
794
dissatisfied; tribhi lokaieven by possessing the three worlds;
ajita-tmone who cannot control his senses; upasditaieven though
obtained.
TRANSLATION
One should be satisfied with whatever he achieves by his previous destiny,
for discontent can never bring happiness. A person who is not self-controlled
will not be happy even with possessing the three worlds.
PURPORT
If happiness is the ultimate goal of life, one must be satisfied with the
position in which he is placed by providence. This instruction is also given by
Prahlda Mahrja:
sukham aindriyaka daity
deha-yogena dehinm
sarvatra labhyate daivd
yath dukham ayatnata
"My dear friends born of demoniac families, the happiness perceived with
reference to the sense objects by contact with the body can be obtained in any
form of life, according to one's past fruitive activities. Such happiness is
automatically obtained without endeavor, just as we obtain distress." (SB 7.6.3)
This philosophy is perfect in regard to obtaining happiness.
Real happiness is described in Bhagavad-gt (6.21):
sukham tyantika yat tad
buddhi-grhyam atndriyam
vetti yatra na caivya
sthita calati tattvata
795
"In the spiritually joyous state, one is situated in boundless transcendental
happiness and enjoys himself through transcendental senses. Established thus,
one never departs from the truth." One has to perceive happiness by the
supersenses. The supersenses are not the senses of the material elements. Every
one of us is a spiritual being (aha brahmsmi(82)), and every one of us is an
individual person. Our senses are now covered by material elements, and
because of ignorance we consider the material senses that cover us to be our
real senses. The real senses, however, are within the material covering.
Dehino'smin yath dehe: [Bg. 2.13] within the covering of the material elements
are the spiritual senses. Sarvopdhi-vinirmukta tat-paratvena nirmalam: [Cc.
Madhya 19.170] when the spiritual senses are uncovered, by these senses we can
be happy. Satisfaction of the spiritual senses is thus described: hkea
hkea-sevana bhaktir ucyate. When the senses are engaged in devotional
service to Hkea, then the senses are completely satisfied. Without this
superior knowledge of sense gratification, one may try to satisfy his material
senses, but happiness will never be possible. One may increase his ambition for
sense gratification and even achieve what he desires for the gratification of his
senses, but because this is on the material platform, he will never achieve
satisfaction and contentment.
According to brahminical culture, one should be content with whatever he
obtains without special endeavor and should cultivate spiritual consciousness.
Then he will be happy. The purpose of the Ka consciousness movement is
to spread this understanding. People who do not have scientific spiritual
knowledge mistakenly think that the members of the Ka consciousness
movement are escapists trying to avoid material activities. In fact, however, we
are engaged in real activities for obtaining the ultimate happiness in life. If
one is not trained to satisfy the spiritual senses and continues in material sense
gratification, he will never obtain happiness that is eternal and blissful.
rmad-Bhgavatam (5.5.1) therefore recommends:
tapo divya putrak yena sattva
796
uddhyed yasmd brahma-saukhya tv anantam
One must practice austerity so that his existential position will be purified and
he will achieve unlimited blissful life.
TEXT 25
F ' F F F 9 '~ d l
" F 9 F ll -7 ll
puso 'ya saster hetur
asantoo 'rtha-kmayo
yadcchayopapannena
santoo muktaye smta
SYNONYMS
pusaof the living entity; ayamthis; sasteof the continuation of
material existence; hetuthe cause; asantoadissatisfaction with his
destined achievement; artha-kmayofor the sake of lusty desires and
getting more and more money; yadcchaywith the gift of destiny;
upapannenawhich has been achieved; santoasatisfaction; muktayefor
liberation; smtais considered fit.
TRANSLATION
Material existence causes discontent in regard to fulfilling one's lusty desires
and achieving more and more money. This is the cause for the continuation of
material life, which is full of repeated birth and death. But one who is satisfied
by that which is obtained by destiny is fit for liberation from this material
existence.
797
TEXT 26
" 8F H F H' l
F 9"F H ll - ll
yadcch-lbha-tuasya
tejo viprasya vardhate
tat pramyaty asantod
ambhasevuukai
SYNONYMS
yadcch-lbha-tuasyawho is satisfied by things obtained by the grace of
God; tejathe brilliant effulgence; viprasyaof a brhmaa;
vardhateincreases; tatthat (effulgence); pramyatiis diminished;
asantotbecause of dissatisfaction; ambhasby pouring of water; ivaas;
uukaia fire.
TRANSLATION
A brhmaa who is satisfied with whatever is providentially obtained is
increasingly enlightened with spiritual power, but the spiritual potency of a
dissatisfied brhmaa decreases, as fire diminishes in potency when water is
sprinkled upon it.
TEXT 27
F "H H H" H"9 l
H H F ' H H ll -O ll
798
tasmt tri padny eva
ve tvad varadarabht
etvataiva siddho 'ha
vitta yvat prayojanam
SYNONYMS
tasmtbecause of being satisfied by things easily obtained; trithree;
padnisteps; evaindeed; veI ask; tvatfrom your good self;
varada-abhtwho are a munificent benedictor; etvat evamerely by
such an endowment; siddha ahamI shall feel full satisfaction;
vittamachievement; yvatas far as; prayojanamis needed.
TRANSLATION
Therefore, O King, from you, the best of those who give charity, I ask only
three paces of land. By such a gift I shall be very pleased, for the way of
happiness is to be fully satisfied to receive that which is absolutely needed.
TEXT 28
d 3H=
F F H> l
H " ll - ll
r-uka uvca
ity ukta sa hasann ha
vchta pratighyatm
vmanya mah dtu
jagrha jala-bhjanam
799
SYNONYMS
r-uka uvcar ukadeva Gosvm said; iti uktathus being addressed;
sahe (Bali Mahrja); hasansmiling; hasaid; vchtaas You have
desired; pratighyatmnow take from me; vmanyaunto Lord Vmana;
mahmland; dtumto give; jagrhatook; jala-bhjanamthe waterpot.
TRANSLATION
ukadeva Gosvm continued: When the Supreme Personality of Godhead
had thus spoken to Bali Mahrja, Bali smiled and told Him, "All right. Take
whatever You like." To confirm his promise to give Vmanadeva the desired
land, he then took up his waterpot.
TEXT 29
HH "F F l
>d9 H H" H ll - ll
viave km pradsyantam
uan asurevaram
jna cikrita vio
iya prha vid vara
SYNONYMS
viaveunto Lord Viu (Vmanadeva); kmmthe land;
pradsyantamwho was ready to deliver; uanukrcrya;
asura-varamunto the King of the demons (Bali Mahrja);
jnanknowing well; cikritamwhat was the plan; vioof Lord Viu;
iyamunto his disciple; prhasaid; vidm varathe best of the knowers
800
of everything.
TRANSLATION
Understanding Lord Viu's purpose, ukrcrya, the best of the learned,
immediately spoke as follows to his disciple, who was about to offer everything
to Lord Vmanadeva.
TEXT 30
3H=
9 H = F" HH l
d"" " H d F'd ll ll
r-ukra uvca
ea vairocane skd
bhagavn viur avyaya
kayapd aditer jto
devn krya-sdhaka
SYNONYMS
r-ukra uvcaukrcrya said; eathis (boy in the form of a dwarf);
vairocaneO son of Virocana; sktdirectly; bhagavnthe Supreme
Personality of Godhead; viuLord Viu; avyayawithout deterioration;
kayaptfrom His father, Kayapa; aditein the womb of His mother,
Aditi; jtawas born; devnmof the demigods; krya-sdhakaworking
in the interest.
TRANSLATION
801
ukrcrya said: O son of Virocana, this brahmacr in the form of a dwarf
is directly the imperishable Supreme Personality of Godhead, Viu. Accepting
Kayapa Muni as His father and Aditi as His mother, He has now appeared in
order to fulfill the interests of the demigods.
TEXT 31
H F "~ l
F' " ' ll ! ll
pratiruta tvayaitasmai
yad anartham ajnat
na sdhu manye daityn
mahn upagato 'naya
SYNONYMS
pratirutampromised; tvayby you; etasmaiunto Him; yat
anarthamwhich is repugnant; ajnatby you who have no knowledge;
nanot; sdhuvery good; manyeI think; daitynmof the demons;
mahngreat; upagatahas been achieved; anayainauspiciousness.
TRANSLATION
You do not know what a dangerous position you have accepted by promising
to give Him land. I do not think that this promise is good for you. It will bring
great harm to the demons.
TEXT 32
9 F~ l
802
"FU Hd ll - ll
ea te sthnam aivarya
riya tejo yaa rutam
dsyaty cchidya akrya
my-mavako hari
SYNONYMS
eathis person falsely appearing as a brahmacr; teof you; sthnamthe
land in possession; aivaryamthe riches; riyamthe material beauty;
tejathe material power; yaathe reputation; rutamthe education;
dsyatiwill give; cchidyataking from you; akryaunto your enemy,
Lord Indra; myfalsely appearing; mavakaa brahmacr son of a living
being; hariHe is actually the Supreme Personality of Godhead, Hari.
TRANSLATION
This person falsely appearing as a brahmacr is actually the Supreme
Personality of Godhead, Hari, who has come in this form to take away all your
land, wealth, beauty, power, fame and education. After taking everything from
you, He will deliver it to Indra, your enemy.
PURPORT
rla Vivantha Cakravart hkura explains in this regard that the very
word hari means "one who takes away." If one connects himself with Hari, the
Supreme Personality of Godhead, the Lord takes away all his miseries, and in
the beginning the Lord also superficially appears to take away all his material
possessions, reputation, education and beauty. As stated in rmad-Bhgavatam
(10.88.8), yasyham anughmi hariye tad-dhana anai. The Lord said to
Mahrja Yudhihira, "The first installment of My mercy toward a devotee is
803
that I take away all his possessions, especially his material opulence, his
money." This is the special favor of the Lord toward a sincere devotee. If a
sincere devotee wants Ka above everything but at the same time is attached
to material possessions, which hinder his advancement in Ka consciousness,
by tactics the Lord takes away all his possessions. Here ukrcrya says that
this dwarf brahmacr would take away everything. Thus he indicates that the
Lord will take away all one's material possessions and also one's mind. If one
delivers his mind to the lotus feet of Ka (sa vai mana
ka-padravindayo [SB 9.4.18]), one can naturally sacrifice everything to
satisfy Him. Although Bali Mahrja was a devotee, he was attached to
material possessions, and therefore the Lord, being very kind to him, showed
him special favor by appearing as Lord Vmana to take away all his material
possessions, and his mind as well.
TEXT 33
dHd l
FHFH HH "H " HF d~ ll ll
tribhi kramair iml lokn
viva-kya kramiyati
sarvasva viave dattv
mha vartiyase katham
SYNONYMS
tribhithree; kramaiby steps; imnall these; loknthree planetary
systems; viva-kyabecoming the universal form; kramiyatigradually He
will expand; sarvasvameverything; viaveunto Lord Viu; dattvafter
giving charity; mhaO you rascal; vartiyaseyou will execute your means
of livelihood; kathamhow.
804
TRANSLATION
You have promised to give Him three steps of land in charity, but when you
give it He will occupy the three worlds. You are a rascal! You do not know
what a great mistake you have made. After giving everything to Lord Viu,
you will have no means of livelihood. How then shall you live?
PURPORT
Bali Mahrja might argue that he had promised only three steps of land.
But ukrcrya, being a very learned brhmaa, immediately understood that
this was a plan of Hari, who had falsely appeared there as a brahmacr. The
words mha vartiyase katham reveal that ukrcrya was a brhmaa of the
priestly class. Such priestly brhmaas are mostly interested in receiving
remuneration from their disciples. Therefore when ukrcrya saw that Bali
Mahrja had risked all of his possessions, he understood that this would cause
havoc not only to the King but also to the family of ukrcrya, who was
dependent on Mahrja Bali's mercy. This is the difference between a
Vaiava and a smrta-brhmaa. A smrta-brhmaa is always interested in
material profit, whereas a Vaiava is interested only in satisfying the Supreme
Personality of Godhead. From the statement of ukrcrya, it appears that he
was in all respects a smrta-brhmaa interested only in personal gain.
TEXT 34
" d "H H l
= d F d ll H ll
kramato g padaikena
dvityena diva vibho
kha ca kyena mahat
805
trtyasya kuto gati
SYNONYMS
kramatagradually; gmthe surface of the land; pad ekenaby one step;
dvityenaby the second step; divamthe whole of outer space; vibhoof
the universal form; kham cathe sky also; kyenaby the expansion of His
transcendental body; mahatby the universal form; trtyasyaas far as the
third step is concerned; kutawhere is; gatito keep His step.
TRANSLATION
Vmanadeva will first occupy the three worlds with one step, then He will
take His second step and occupy everything in outer space, and then He will
expand His universal body to occupy everything. Where will you offer Him the
third step?
PURPORT
ukrcrya wanted to tell Bali Mahrja how he would be cheated by Lord
Vmana. "You have promised three steps," he said. "But with only two steps, all
your possessions will be finished. How then will you give Him a place for His
third step?" ukrcrya did not know how the Lord protects His devotee. The
devotee must risk everything in his possession for the service of the Lord, but
he is always protected and never defeated. By materialistic calculations,
ukrcrya thought that Bali Mahrja would under no circumstances be able
to keep his promise to the brahmacr, Lord Vmanadeva.
TEXT 35
B d " l
806
F ' " H ll 7 ll
nih te narake manye
hy apradtu pratirutam
pratirutasya yo 'na
pratipdayitu bhavn
SYNONYMS
nihmperpetual residence; teof you; narakein hell; manyeI think;
hiindeed; apradtuof a person who cannot fulfill; pratirutamwhat has
been promised; pratirutasyaof the promise one has made; ya anaone
who is unable; pratipdayitumto fulfill properly; bhavnyou are that
person.
TRANSLATION
You will certainly be unable to fulfill your promise, and I think that because
of this inability your eternal residence will be in hell.
TEXT 36
F H H U l
" F d d H ll ll
na tad dna praasanti
yena vttir vipadyate
dna yajas tapa karma
loke vttimato yata
SYNONYMS
807
nanot; tatthat; dnamcharity; praasantithe saintly persons praise;
yenaby which; vttione's livelihood; vipadyatebecomes endangered;
dnamcharity; yajasacrifice; tapaausterity; karmafruitive
activities; lokein this world; vttimataaccording to one's means of
livelihood; yataas it is so.
TRANSLATION
Learned scholars do not praise that charity which endangers one's own
livelihood. Charity, sacrifice, austerity and fruitive activities are possible for
one who is competent to earn his livelihood properly. [They are not possible for
one who cannot maintain himself.]
TEXT 37
' F '~ d FH = l
' HH = " ll O ll
dharmya yaase 'rthya
kmya sva-janya ca
pacadh vibhajan vittam
ihmutra ca modate
SYNONYMS
dharmyafor religion; yaasefor one's reputation; arthyafor increasing
one's opulence; kmyafor increasing sense gratification; sva-janya
caand for maintaining one's family members; pacadhfor these five
different objectives; vibhajandividing; vittamhis accumulated wealth;
ihain this world; amutrathe next world; caand; modatehe enjoys.
808
TRANSLATION
Therefore one who is in full knowledge should divide his accumulated
wealth in five partsfor religion, for reputation, for opulence, for sense
gratification and for the maintenance of his family members. Such a person is
happy in this world and in the next.
PURPORT
The stras enjoin that if one has money one should divide all that he has
accumulated into five divisionsone part for religion, one part for reputation,
one part for opulence, one part for sense gratification and one part to
maintain the members of his family. At the present, however, because people
are bereft of all knowledge, they spend all their money for the satisfaction of
their family. rla Rpa Gosvm taught us by his own example by using fifty
percent of his accumulated wealth for Ka, twenty-five percent for his own
self, and twenty-five percent for the members of his family. One's main
purpose should be to advance in Ka consciousness. This will include
dharma, artha and kma. However, because one's family members expect some
profit, one should also satisfy them by giving them a portion of one's
accumulated wealth. This is a stric injunction.
TEXT 38
N = 'F F l
F ll ll
atrpi bahvcair gta
u me 'sura-sattama
satyam om iti yat prokta
yan nety hnta hi tat
809
SYNONYMS
atra apiin this regard also (in deciding what is truth and what is not truth);
bahu-caiby the ruti-mantras known as Bahvca-ruti, which are evidence
from the Vedas; gtamwhat has been spoken; ujust hear; mefrom me;
asura-sattamaO best of the asuras; satyamthe truth is; om itipreceded
by the word o; yatthat which; proktamhas been spoken; yatthat which
is; nanot preceded by o; itithus; hait is said; antamuntruth;
hiindeed; tatthat.
TRANSLATION
One might argue that since you have already promised, how can you refuse?
O best of the demons, just take from me the evidence of the Bahvca-ruti,
which says that a promise is truthful preceded by the word o and untruthful if
not.
TEXT 39
F HU"H F l
H 'H F" ll ll
satya pupa-phala vidyd
tma-vkasya gyate
vke 'jvati tan na syd
anta mlam tmana
SYNONYMS
satyamthe factual truth; pupa-phalamthe flower and the fruit;
vidytone should understand; tma-vkasyaof the tree of the body;
810
gyateas described in the Vedas; vke ajvatiif the tree is not living;
tatthat (pupa-phalam); nanot; sytis possible; antamuntruth;
mlamthe root; tmanaof the body.
TRANSLATION
The Vedas enjoin that the factual result of the tree of the body is the good
fruits and flowers derived from it. But if the bodily tree does not exist, there is
no possibility of factual fruits and flowers. Even if the body is based on untruth,
there cannot be factual fruits and flowers without the help of the bodily tree.
PURPORT
This loka explains that in relation to the material body even the factual
truth cannot exist without a touch of untruth. The Myvds say, brahma
satya jagan mithy: "The spirit soul is truth, and the external energy is
untruth." The Vaiava philosophers, however, do not agree with the
Myvda philosophy. Even if for the sake of argument the material world is
accepted as untruth, the living entity entangled in the illusory energy cannot
come out of it without the help of the body. Without the help of the body, one
cannot follow a system of religion, nor can one speculate on philosophical
perfection. Therefore, the flower and fruit (pupa-phalam) have to be obtained
as a result of the body. Without the help of the body, that fruit cannot be
gained. The Vaiava philosophy therefore recommends yukta-vairgya. It is
not that all attention should be diverted for the maintenance of the body, but
at the same time one's bodily maintenance should not be neglected. As long as
the body exists one can thoroughly study the Vedic instructions, and thus at
the end of life one can achieve perfection. This is explained in Bhagavad-gt
[Bg. 8.6]: ya ya vpi smaran bhva tyajaty ante kalevaram. Everything is
examined at the time of death. Therefore, although the body is temporary, not
eternal, one can take from it the best service and make one's life perfect.
811
TEXT 40
" ~ H 3 '= l
H 8 FU F ll H ll
tad yath vka unmla
uyaty udvartate 'cirt
eva nanta sadya
tm uyen na saaya
SYNONYMS
tattherefore; yathas; vkaa tree; unmlabeing uprooted;
uyatidries up; udvartatefalls down; acirtvery soon; evamin this
way; naalost; antathe temporary body; sadyaimmediately;
tmthe body; uyetdries up; nanot; saayaany doubt.
TRANSLATION
When a tree is uprooted it immediately falls down and begins to dry up.
Similarly, if one doesn't take care of the body, which is supposed to be
untruthin other words, if the untruth is uprootedthe body undoubtedly
becomes dry.
PURPORT
In this regard, rla Rpa Gosvm says:
prpacikatay buddhy
hari-sambandhi-vastuna
mumukubhi paritygo
812
vairgya phalgu kathyate
"One who rejects things without knowledge of their relationship to Ka is
incomplete in his renunciation." (Bhakti-rasmta-sindhu 1.2.66) When the
body is engaged in the service of the Lord, one should not consider the body
material. Sometimes the spiritual body of the spiritual master is misunderstood.
But rla Rpa Gosvm instructs, prpacikatay buddhy
hari-sambandhi-vastuna. The body fully engaged in Ka's service should not
be neglected as material. One who does neglect it is false in his renunciation.
If the body is not properly maintained, it falls down and dries up like an
uprooted tree, from which flowers and fruit can no longer be obtained. The
Vedas therefore enjoin:
om iti satya nety anta tad etat-pupa phala vco yat satya sahevaro
yaasv kalya-krtir bhavit; pupa hi phala vca satya vadaty
athaitan-mla vco yad anta yad yath vka virmla uyati, sa udvartata
evam evnta vadann virmlam tman karoti, sa uyati sa udvartate,
tasmd anta na vaded dayeta tv etena.
The purport is that activities performed with the help of the body for the
satisfaction of the Absolute Truth (o tat sat) are never temporary, although
performed by the temporary body. Indeed, such activities are everlasting.
Therefore, the body should be properly cared for. Because the body is
temporary, not permanent, one cannot expose the body to being devoured by a
tiger or killed by an enemy. All precautions should be taken to protect the
body.
TEXT 41
H " l
d" N H l
813
H FH d H d = ll H! ll
parg riktam apra v
akara yat tad om iti
yat kicid om iti bryt
tena ricyeta vai pumn
bhikave sarvam o kurvan
nla kmena ctmane
SYNONYMS
parkthat which separates; riktamthat which makes one free from
attachment; apramthat which is insufficient; veither; akaramthis
syllable; yatthat; tatwhich; omokra; itithus stated; yatwhich;
kicitwhatever; othis word o; itithus; brytif you say; tenaby
such an utterance; ricyetaone becomes free; vaiindeed; pumna person;
bhikaveunto a beggar; sarvameverything; o kurvangiving charity by
uttering the word o; nanot; alamsufficiently; kmenafor sense
gratification; caalso; tmanefor self-realization.
TRANSLATION
The utterance of the word o signifies separation from one's monetary
assets. In other words, by uttering this word one becomes free from attachment
to money because his money is taken away from him. To be without money is
not very satisfactory, for in that position one cannot fulfill one's desires. In
other words, by using the word o one becomes poverty-stricken. Especially
when one gives charity to a poor man or beggar, one remains unfulfilled in
self-realization and in sense gratification.
PURPORT
814
Mahrja Bali wanted to give everything to Vmanadeva, who had
appeared as a beggar, but ukrcrya, being Mahrja Bali's familial spiritual
master in the line of seminal succession, could not appreciate Mahrja Bali's
promise. ukrcrya gave Vedic evidence that one should not give everything
to a poor man. Rather, when a poor man comes for charity one should
untruthfully say, "Whatever I have I have given you. I have no more." It is not
that one should give everything to him. Actually the word o is meant for o
tat sat, the Absolute Truth. Okra is meant for freedom from all attachment
to money because money should be spent for the purpose of the Supreme. The
tendency of modern civilization is to give money in charity to the poor. Such
charity has no spiritual value because we actually see that although there are
so many hospitals and other foundations and institutions for the poor,
according to the three modes of material nature a class of poor men is always
destined to continue. Even though there are so many charitable institutions,
poverty has not been driven from human society. Therefore it is recommended
here, bhikave sarvam o kurvan nla kmena ctmane. One should not give
everything to the beggars among the poor.
The best solution is that of the Ka consciousness movement. This
movement is always kind to the poor, not only because it feeds them but also
because it gives them enlightenment by teaching them how to become Ka
conscious. We are therefore opening hundreds and thousands of centers for
those who are poor, both in money and in knowledge, to enlighten them in
Ka consciousness and reform their character by teaching them how to
avoid illicit sex, intoxication, meat-eating and gambling, which are the most
sinful activities and which cause people to suffer, life after life. The best way to
use money is to open such a center, where all may come live and reform their
character. They may live very comfortably, without denial of any of the body's
necessities, but they live under spiritual control, and thus they live happily and
save time for advancement in Ka consciousness. If one has money, it should
not be squandered away on nothing. It should be used to push forward the
Ka consciousness movement so that all of human society will become
815
happy, prosperous and hopeful of being promoted back home, back to
Godhead. The Vedic mantra in this regard reads as follows:
parg v etad riktam akara yad etad om iti tad yat kicid om iti
htraivsmai tad ricyate; sa yat sarvam o kuryd ricyd tmna sa
kmebhyo nla syt.
TEXT 42
~ H= l
FH N F " d F ll H- ll
athaitat pram abhytma
yac ca nety anta vaca
sarva nety anta bryt
sa dukrti vasan mta
SYNONYMS
athatherefore; etatthat; pramcompletely; abhytmamdrawing the
compassion of others by presenting oneself as always poverty-stricken;
yatthat; caalso; nanot; itithus; antamfalse; vacawords;
sarvamcompletely; nanot; itithus; antamfalsity; brytwho should
say; sasuch a person; dukrtiinfamous; vasanwhile breathing or
while alive; mtais dead or should be killed.
TRANSLATION
Therefore, the safe course is to say no. Although it is a falsehood, it protects
one completely, it draws the compassion of others toward oneself, and it gives
one full facility to collect money from others for oneself. Nonetheless, if one
always pleads that he has nothing, he is condemned, for he is a dead body while
816
living, or while still breathing he should be killed.
PURPORT
Beggars always present themselves as possessing nothing, and this may be
very good for them because in this way they are assured of not losing their
money and of always drawing the attention and compassion of others for the
sake of collection. But this is also condemned. If one purposely continues this
professional begging, he is supposed to be dead while breathing, or, according
to another interpretation, such a man of falsity should be killed while still
breathing. The Vedic injunction in this regard is as follows: athaitat pram
abhytma yan neti sa yat sarva neti bryt ppiksya krtir jyate. saina
tatraiva hanyt. If one continuously poses himself as possessing nothing and
collects money by begging, he should be killed (saina tatraiva hanyt).
TEXT 43
M9 HH = H ~ F< l
N ~ F FA F ll H ll
stru narma-vivhe ca
vtty-arthe pra-sakae
go-brhmarthe hisy
nnta syj jugupsitam
SYNONYMS
struto encourage a woman and bring her under control; narma-vivhein
joking or in a marriage ceremony; caalso; vtti-arthefor earning one's
livelihood, as in business; pra-sakaeor in time of danger;
go-brhmaa-arthefor the sake of cow protection and brahminical culture;
hisymfor any person who is going to be killed because of enmity;
817
nanot; antamfalsity; sytbecomes; jugupsitamabominable.
TRANSLATION
In flattering a woman to bring her under control, in joking, in a marriage
ceremony, in earning one's livelihood, when one's life is in danger, in protecting
cows and brahminical culture, or in protecting a person from an enemy's hand,
falsity is never condemned.
Thus end the Bhaktivedanta purports of the Eighth Canto, Nineteenth Chapter, of
the rmad-Bhgavatam, entitled, "Lord Vmanadeva Begs Charity from Bali
Mahrja."
20. Bali Mahrja Surrenders the Universe
The summary of this Twentieth Chapter is as follows. Despite his
knowledge that Lord Vmanadeva was cheating him, Bali Mahrja gave
everything to the Lord in charity, and thus the Lord extended His body and
assumed a gigantic form as Lord Viu.
After hearing the instructive advice of ukrcrya, Bali Mahrja became
contemplative. Because it is the duty of a householder to maintain the
principles of religion, economic development and sense gratification, Bali
Mahrja thought it improper to withdraw his promise to the brahmacr. To
lie or fail to honor a promise given to a brahmacr is never proper, for lying is
the most sinful activity. Everyone should be afraid of the sinful reactions to
lying, for mother earth cannot even bear the weight of a sinful liar. The
spreading of a kingdom or empire is temporary; if there is no benefit for the
818
general public, such expansion has no value. Previously, all the great kings and
emperors expanded their kingdoms with a regard for the welfare of the people
in general. Indeed, while engaged in such activities for the benefit of the
general public, eminent men sometimes even sacrificed their lives. It is said
that one who is glorious in his activities is always living and never dies.
Therefore, fame should be the aim of life, and even if one becomes
poverty-stricken for the sake of a good reputation, that is not a loss. Bali
Mahrja thought that even if this brahmacr, Vmanadeva, were Lord Viu,
if the Lord accepted his charity and then again arrested him, Bali Mahrja
would not envy Him. Considering all these points, Bali Mahrja finally gave
in charity everything he possessed.
Lord Vmanadeva then immediately extended Himself into a universal
body. By the mercy of Lord Vmanadeva, Bali Mahrja could see that the
Lord is all-pervading and that everything rests in His body. Bali Mahrja
could see Lord Vmanadeva as the supreme Viu, wearing a helmet, yellow
garments, the mark of rvatsa, the Kaustubha jewel, a flower garland, and
ornaments decorating His entire body. The Lord gradually covered the entire
surface of the world, and by extending His body He covered the entire sky.
With His hands He covered all directions, and with His second footstep He
covered the entire upper planetary system. Therefore there was no vacant
place where He could take His third footstep.
TEXT 1
d 3H=
N H d = 9 l
H H=H ll ! ll
r-uka uvca
balir eva gha-pati
819
kulcryea bhita
t bhtv kaa rjann
uvcvahito gurum
SYNONYMS
r-uka uvcar ukadeva Gosvm said; baliBali Mahrja;
evamthus; gha-patithe master of the household affairs, although guided
by the priests; kula-cryeaby the family crya or guide; bhitabeing
thus addressed; tmsilent; bhtvbecoming; kaamfor a moment;
rjanO King (Mahrja Parkit); uvcasaid; avahitaafter full
deliberation; gurumunto his spiritual master.
TRANSLATION
r ukadeva Gosvm said: O King Parkit, when Bali Mahrja was thus
advised by his spiritual master, ukrcrya, his family priest, he remained silent
for some time, and then, after full deliberation, he replied to his spiritual master
as follows.
PURPORT
rla Vivantha Cakravart hkura remarks that Bali Mahrja remained
silent at a critical point. How could he disobey the instruction of ukrcrya,
his spiritual master? It is the duty of such a sober personality as Bali Mahrja
to abide by the orders of his spiritual master immediately, as his spiritual
master had advised. But Bali Mahrja also considered that ukrcrya was no
longer to be accepted as a spiritual master, for he had deviated from the duty of
a spiritual master. According to stra, the duty of the guru is to take the
disciple back home, back to Godhead. If he is unable to do so and instead
hinders the disciple in going back to Godhead, he should not be a guru. Gurur
na sa syt (SB 5.5.18). One should not become a guru if he cannot enable his
820
disciple to advance in Ka consciousness. The goal of life is to become a
devotee of Lord Ka so that one may be freed from the bondage of material
existence (tyaktv deha punar janma naiti mam eti so 'rjuna [Bg. 4.9]). The
spiritual master helps the disciple attain this stage by developing Ka
consciousness. Now ukrcrya has advised Bali Mahrja to deny the promise
to Vmanadeva. Under the circumstances, therefore, Bali Mahrja thought
that there would be no fault if he disobeyed the order of his spiritual master.
He deliberated on this pointshould he refuse to accept the advice of his
spiritual master, or should he independently do everything to please the
Supreme Personality of Godhead? He took some time. Therefore it is said,
t bhtv kaa rajann uvcvahito gurum. After deliberating on this
point, he decided that Lord Viu should be pleased in all circumstances, even
at the risk of ignoring the guru's advice to the contrary.
Anyone who is supposed to be a guru but who goes against the principle of
viu-bhakti cannot be accepted as guru. If one has falsely accepted such a guru,
one should reject him. Such a guru is described as follows (Mahbhrata,
Udyoga 179.25):
guror apy avaliptasya
krykryam ajnata
utpatha-pratipannasya
paritygo vidhyate
rla Jva Gosvm has advised that such a useless guru, a family priest acting as
guru, should be given up, and that the proper, bona-fide guru should be
accepted.
a-karma-nipuo vipro
mantra-tantra-virada
avaiavo gurur na syd
vaiava vapaco guru
821
"A scholarly brhmaa expert in all subjects of Vedic knowledge is unfit to
become a spiritual master without being a Vaiava, but if a person born in a
family of a lower caste is a Vaiava, he can become a spiritual master."
(Padma Pura)
TEXT 2
NH=
F H ' ' ' l
~ d H N' d = ll - ll
r-balir uvca
satya bhagavat prokta
dharmo 'ya ghamedhinm
artha kma yao vtti
yo na bdheta karhicit
SYNONYMS
r-bali uvcaBali Mahrja said; satyamit is truth; bhagavatby Your
Greatness; proktamwhat has already been spoken; dharmaa religious
principle; ayamthat is; ghamedhinmespecially for the householders;
arthameconomic development; kmamsense gratification; yaa
vttimreputation and means of livelihood; yawhich religious principle;
nanot; bdhetahinders; karhicitat any time.
TRANSLATION
Bali Mahrja said: As you have already stated, the principle of religion that
does not hinder one's economic development, sense gratification, fame and
means of livelihood is the real occupational duty of the householder. I also think
822
that this religious principle is correct.
PURPORT
Bali Mahrja's grave answer to ukrcrya is meaningful. ukrcrya
stressed that one's material means of livelihood and one's material reputation,
sense gratification and economic development must continue properly. To see
to this is the first duty of a man who is a householder, especially one who is
interested in material affairs. If a religious principle does not affect one's
material condition, it is to be accepted. At the present time, in this age of Kali,
this idea is extremely prominent. No one is prepared to accept any religious
principle if it hampers material prosperity. ukrcrya, being a person of this
material world, did not know the principles of a devotee. A devotee is
determined to serve the Supreme Personality of Godhead to His full
satisfaction. Anything that hampers such determination should certainly be
rejected. This is the principle of bhakti. nuklyasya sakalpa prtiklyasya
varjanam (Cc. Madhya 22.100). To perform devotional service, one must accept
only that which is favorable and reject that which is unfavorable. Bali
Mahrja had the opportunity to contribute everything he possessed to the
lotus feet of Lord Vmanadeva, but ukrcrya was putting forward a material
argument to hamper this process of devotional service. Under the
circumstances, Bali Mahrja decided that such hindrances should certainly be
avoided. In other words, he decided immediately to reject the advice of
ukrcrya and go on with his duty. Thus he gave all his possessions to Lord
Vmanadeva.
TEXT 3
F = H = d~ l
"" " dH ~ ll ll
823
sa cha vitta-lobhena
pratycake katha dvijam
pratirutya dadmti
prhrdi kitavo yath
SYNONYMS
sasuch a person as I am; caalso; ahamI am; vitta-lobhenafor being
allured by greed for money; pratycakeI shall cheat or say no when I have
already said yes; kathamhow; dvijamespecially to a brhmaa;
pratirutyaafter already having promised; dadmithat I shall give;
itithus; prhrdiI who am famous as the grandson of Mahrja Prahlda;
kitavaan ordinary cheater; yathjust like.
TRANSLATION
I am the grandson of Mahrja Prahlda. How can I withdraw my promise
because of greed for money when I have already said that I shall give this land?
How can I behave like an ordinary cheater, especially toward a brhmaa?
PURPORT
Bali Mahrja had already been blessed by his grandfather Prahlda
Mahrja. Therefore, he was a pure devotee, although born in a family of
demons. There are two kinds of highly elevated devotees, called
sdhana-siddha and kp-siddha. Sdhana-siddha refers to one who has become
a devotee by regular execution of the regulative principles mentioned in the
stras, as ordered and directed by the spiritual master. If one regularly
executes such devotional service, he will certainly attain perfection in due
course of time. But there are other devotees, who may not have undergone all
the required details of devotional service but who, by the special mercy of guru
and Kathe spiritual master and the Supreme Personality of
824
Godheadhave immediately attained the perfection of pure devotional
service. Examples of such devotees are the yaja-patns, Mahrja Bali and
ukadeva Gosvm. The yaja-patns were the wives of ordinary brhmaas
engaged in fruitive activities. Although the brhmaas were very learned and
advanced in Vedic knowledge, they could not achieve the mercy of
Ka-Balarma, whereas their wives achieved complete perfection in
devotional service, despite their being women. Similarly, Vairocani, Bali
Mahrja, received the mercy of Prahlda Mahrja, and by Prahlda
Mahrja's mercy he also received the mercy of Lord Viu, who appeared
before him as a brahmacr beggar. Thus Bali Mahrja became a kp-siddha
because of the special mercy of both guru and Ka. Caitanya Mahprabhu
confirms this favor: guru-ka-prasde pya bhakti-lat-bja (Cc. Madhya
19.151). Bali Mahrja, by the grace of Prahlda Mahrja, got the seed of
devotional service, and when that seed developed, he achieved the ultimate
fruit of that service, namely love of Godhead (prem pum-artho mahn),
immediately upon the appearance of Lord Vmanadeva. Bali Mahrja
regularly maintained devotion for the Lord, and because he was purified, the
Lord appeared before him. Because of unalloyed love for the Lord, he then
immediately decided, "I shall give this little dwarf brhmaa whatever He asks
from me." This is a sign of love. Thus Bali Mahrja is understood to be one
who received the highest perfection of devotional service by special mercy.
TEXT 4
F '' H= l
FH F " 'd ll H ll
na hy asatyt paro 'dharma
iti hovca bhr iyam
sarva sohum ala manye
te 'lka-para naram
825
SYNONYMS
nanot; hiindeed; asatytthan compulsion to untruthfulness;
paramore; adharmairreligion; itithus; ha uvcaindeed had spoken;
bhmother earth; iyamthis; sarvameverything; sohumto bear;
alamI am able; manyealthough I think; teexcept; alka-paramthe
most heinous liar; narama human being.
TRANSLATION
There is nothing more sinful than untruthfulness. Because of this, mother
earth once said, "I can bear any heavy thing except a person who is a liar."
PURPORT
On the surface of the earth there are many great mountains and oceans
that are very heavy, and mother earth has no difficulty carrying them. But she
feels very much overburdened when she carries even one person who is a liar.
It is said that in Kali-yuga lying is a common affair: myaiva vyvahrike (SB
12.2.3). Even in the most common dealings, people are accustomed to speaking
so many lies. No one is free from the sinful reactions of speaking lies. Under
the circumstances, one can just imagine how this has overburdened the earth,
and indeed the entire universe.
TEXT 5
N '"F H l
F~H ~ H ll 7 ll
nha bibhemi nirayn
ndhanyd asukhravt
826
na sthna-cyavann mtyor
yath vipra-pralambhant
SYNONYMS
nanot; ahamI; bibhemiam afraid of; niraytfrom a hellish condition of
life; nanor; adhanytfrom a poverty-stricken condition;
asukha-aravtnor from an ocean of distresses; nanor;
sthna-cyavantfrom falling from a position; mtyonor from death;
yathas; vipra-pralambhantfrom the cheating of a brhmaa.
TRANSLATION
I do not fear hell, poverty, an ocean of distress, falldown from my position or
even death itself as much as I fear cheating a brhmaa.
TEXT 6
" F d 'FF '"d l
F d H F = ll ll
yad yad dhsyati loke 'smin
sampareta dhandikam
tasya tyge nimitta ki
vipras tuyen na tena cet
SYNONYMS
yat yatwhatsoever; hsyatiwill leave; lokein the world; asminin this;
samparetamone who is already dead; dhana-dikamhis wealth and riches;
tasyaof such wealth; tygein renunciation; nimittamthe purpose;
kimwhat is; viprathe brhmaa who is confidentially Lord Viu;
827
tuyetmust be pleased; nais not; tenaby such (riches); cetif there is a
possibility.
TRANSLATION
My lord, you can also see that all the material opulences of this world are
certainly separated from their possessor at death. Therefore, if the brhmaa
Vmanadeva is not satisfied by whatever gifts one has given, why not please
Him with the riches one is destined to lose at death?
PURPORT
The word vipra means brhmaa, and at the same time "confidential." Bali
Mahrja had confidentially decided to give the gift to Lord Vmanadeva
without discussion, but because such a decision would hurt the hearts of the
asuras and his spiritual master, ukrcrya, he spoke equivocally. Bali
Mahrja, as a pure devotee, had already decided to give all the land to Lord
Viu.
TEXT 7
d H F'H " FF l
"'S N d Hd '"9 ll O ll
reya kurvanti bhtn
sdhavo dustyajsubhi
dadhya-ibi-prabhtaya
ko vikalpo dhardiu
SYNONYMS
reyaactivities of the utmost importance; kurvantiexecute; bhtnmof
828
the general mass of people; sdhavathe saintly persons; dustyajawhich
are extremely hard to give up; asubhiby their lives; dadhyaMahrja
Dadhci; ibiMahrja ibi; prabhtayaand similar great personalities;
kawhat; vikalpaconsideration; dhar-diuin giving the land to the
brhmaa.
TRANSLATION
Dadhci, ibi and many other great personalities were willing to sacrifice
even their lives for the benefit of the people in general. This is the evidence of
history. So why not give up this insignificant land? What is the serious
consideration against it?
PURPORT
Bali Mahrja was prepared to give everything to Lord Viu, and
ukrcrya, being a professional priest, might have been anxiously waiting,
doubting whether there had been any such instance in history in which one
had given everything in charity. Bali Mahrja, however, cited the tangible
examples of Mahrja ibi and Mahrja Dadhci, who had given up their lives
for the benefit of the general public. Certainly one has attachment for
everything material, especially one's land, but land and other possessions are
forcibly taken away at the time of death, as stated in Bhagavad-gt (mtyu
sarva-hara cham [Bg. 10.34]). The Lord personally appeared to Bali Mahrja
to take away everything he had, and thus he was so fortunate that he could see
the Lord face to face. Nondevotees, however, cannot see the Lord face to face;
to such persons the Lord appears as death and takes away all their possessions
by force. Under the circumstances, why should we not part with our
possessions and deliver them to Lord Viu for His satisfaction? r Cakya
Paita says in this regard, san-nimitte vara tygo vine niyate sati
(Cakya-loka 36). Since our money and possessions do not last but will
somehow or other be taken away, as long as they are in our possession it is
829
better to use them for charity to a noble cause. Therefore Bali Mahrja defied
the order of his so-called spiritual master.
TEXT 8
N N " " H l
9 d ' F d '' H ll ll
yair iya bubhuje brahman
daityendrair anivartibhi
te klo 'grasl lokn
na yao 'dhigata bhuvi
SYNONYMS
yaiby whom; iyamthis world; bubhujewas enjoyed; brahmanO best of
the brhmaas; daitya-indraiby great heroes and kings born in demoniac
families; anivartibhiby those who were determined to fight, either to lay
down their lives or to win victory; temof such persons; klathe time
factor; agrasttook away; loknall possessions, all objects of enjoyment;
nanot; yaathe reputation; adhigatamachieved; bhuviin this world.
TRANSLATION
O best of the brhmaas, certainly the great demoniac kings who were never
reluctant to fight enjoyed this world, but in due course of time everything they
had was taken away, except their reputation, by which they continue to exist.
In other words, one should try to achieve a good reputation instead of anything
else.
PURPORT
830
In this regard, Cakya Paita (Cakya-loka 34) also says, yua kaa
eko 'pi na labhya svara-koibhi. The duration of one's life is extremely short,
but if in that short lifetime one can do something that enhances his good
reputation, that may continue to exist for many millions of years. Bali
Mahrja therefore decided not to follow his spiritual master's instruction that
he deny his promise to Vmanadeva; instead, he decided to give the land
according to the promise and be everlastingly celebrated as one of the twelve
mahjanas (balir vaiysakir vayam).
TEXT 9
F ' H 9 H F l
~ ~ ' ll ll
sulabh yudhi viprare
hy anivtts tanu-tyaja
na tath trtha yte
raddhay ye dhana-tyaja
SYNONYMS
su-labhvery easily obtained; yudhiin the battlefield; vipra-eO best of
the brhmaas; hiindeed; anivttnot being afraid of fighting;
tanu-tyajaand thus lay down their lives; nanot; tathas; trthe
yteon the arrival of a saintly person who creates holy places;
raddhaywith faith and devotion; yethose who; dhana-tyajacan give
up their accumulated wealth.
TRANSLATION
O best of the brhmaas, many men have laid down their lives on the
831
battlefield, being unafraid of fighting, but rarely has one gotten the chance to
give his accumulated wealth faithfully to a saintly person who creates holy
places.
PURPORT
Many katriyas have laid down their lives on the battlefield for their
nations, but hardly a person can be found who has given up all his property
and his accumulated wealth in charity to a person worthy of the gift. As stated
in Bhagavad-gt (17.20):
dtavyam iti yad dna
dyate 'nupakrie
dee kle ca ptre ca
tad dna sttvika smtam
"That gift which is given out of duty, at the proper time and place, to a worthy
person, and without expectation of return is considered to be charity in the
mode of goodness." Thus charity given in the proper place is called sttvika.
And above this charity in goodness is transcendental charity, in which
everything is sacrificed for the sake of the Supreme Personality of Godhead.
Vmanadeva, the Supreme Personality of Godhead, had come to Bali Mahrja
for alms. How could one get such an opportunity to give charity? Therefore,
Bali Mahrja decided without hesitation to give the Lord whatever He
wanted. One may get various opportunities to lay down his life on the
battlefield, but such an opportunity as this is hardly ever obtained.
TEXT 10
FH ddF
"~ d " l
d N H" H"
832
H< F "" H> ll ! ll
manasvina kruikasya obhana
yad arthi-kmopanayena durgati
kuta punar brahma-vid bhavd
tato vaor asya dadmi vchitam
SYNONYMS
manasvinaof persons who are greatly munificent; kruikasyaof persons
celebrated as very merciful; obhanamvery auspicious; yatthat; arthiof
persons in need of money; kma-upanayenaby satisfying;
durgatibecoming poverty-stricken; kutawhat; punaagain (is to be
said); brahma-vidmof persons well versed in transcendental science
(brahma-vidy); bhavdmlike your good self; tatatherefore; vaoof
the brahmacr; asyaof this Vmanadeva; dadmiI shall give;
vchitamwhatever He wants.
TRANSLATION
By giving charity, a benevolent and merciful person undoubtedly becomes
even more auspicious, especially when he gives charity to a person like your
good self. Under the circumstances, I must give this little brahmacr whatever
charity He wants from me.
PURPORT
If one accepts a poverty-stricken position because of losing money in
business, gambling, prostitution or intoxication, no one will praise him, but if
one becomes poverty-stricken by giving all of his possessions in charity, he
becomes adored all over the world. Aside from this, if a benevolent and
merciful person exhibits his pride in becoming poverty-stricken by giving his
833
possessions in charity for good causes, his poverty is a welcome and auspicious
sign of a great personality. Bali Mahrja decided that even though he would
become poverty-stricken by giving everything to Vmanadeva, this is what he
would prefer.
TEXT 11
"
H H'd H" l
F H HH"'F H
"F F ll !! ll
yajanti yaja kratubhir yam dt
bhavanta mnya-vidhna-kovid
sa eva viur varado 'stu v paro
dsymy amumai kitim psit mune
SYNONYMS
yajantiworship; yajamwho is the enjoyer of sacrifice; kratubhiby the
different paraphernalia for sacrifice; yamunto the Supreme Person;
dtvery respectfully; bhavantaall of you;
mnya-vidhna-kovidgreat saintly persons fully aware of the Vedic
principles of performing sacrifice; sathat; evaindeed; viuis Lord
Viu, the Supreme Personality of Godhead; varadaeither He is prepared
to give benedictions; astuHe becomes; vor; paracomes as an enemy;
dsymiI shall give; amumaiunto Him (unto Lord Viu, Vmanadeva);
kitimthe tract of land; psitmwhatever He has desired; muneO great
sage.
834
TRANSLATION
O great sage, great saintly persons like you, being completely aware of the
Vedic principles for performing ritualistic ceremonies and yajas, worship Lord
Viu in all circumstances. Therefore, whether that same Lord Viu has come
here to give me all benedictions or to punish me as an enemy, I must carry out
His order and give Him the requested tract of land without hesitation.
PURPORT
As stated by Lord iva:
rdhann sarve
vior rdhana param
tasmt paratara devi
tadyn samarcanam
(Padma Pura)
Although in the Vedas there are recommendations for worshiping many
demigods, Lord Viu is the Supreme Person, and worship of Viu is the
ultimate goal of life. The Vedic principles of the varrama institution are
meant to organize society to prepare everyone to worship Lord Viu.
varramcravat
puruea para pumn
viur rdhyate panth
nnyat tat-toa-kraam
[Cc. Madhya 8.58]
"The Supreme Personality of Godhead, Lord Viu, is worshiped by the proper
execution of prescribed duties in the system of vara and rama. There is no
other way to satisfy the Supreme Personality of Godhead." (Viu Pura
835
3.8.9) One must ultimately worship Lord Viu, and for that purpose the
varrama system organizes society into brhmaas, katriyas, vaiyas, dras,
brahmacrs, ghasthas, vnaprasthas and sannyss. Bali Mahrja, having been
perfectly educated in devotional service by his grandfather Prahlda Mahrja,
knew how things are to be done. He was never to be misguided by anyone,
even by a person who happened to be his so-called spiritual master. This is the
sign of full surrender. Bhaktivinoda hkura said:
mrabi rkhabiyo icch tohr
nitya-dsa-prati tuy adhikr
When one surrenders to Lord Viu, one must be prepared to abide by His
orders in all circumstances, whether He kills one or gives one protection. Lord
Viu must be worshiped in all circumstances.
TEXT 12
UFH' N'"F l
~ F N ll !- ll
yadyapy asv adharmea
m badhnyd angasam
tathpy ena na hisiye
bhta brahma-tanu ripum
SYNONYMS
yadyapialthough; asauLord Viu; adharmeacrookedly, without
reference to the straight way; mmme; badhnytkills;
angasamalthough I am not sinful; tathpistill; enamagainst Him;
nanot; hisiyeI shall take any retaliation; bhtambecause He is afraid;
brahma-tanumhaving assumed the form of a brhmaa-brahmacr;
836
ripumeven though He is my enemy.
TRANSLATION
Although He is Viu Himself, out of fear He has covered Himself in the
form of a brhmaa to come to me begging. Under the circumstances, because
He has assumed the form of a brhmaa, even if He irreligiously arrests me or
even kills me, I shall not retaliate, although He is my enemy.
PURPORT
If Lord Viu as He is had come to Bali Mahrja and asked him to do
something, Bali Mahrja certainly would not have refused His request. But to
enjoy a little humor between Himself and His devotee, the Lord covered
Himself as a brhmaa-brahmacr and thus came to Bali Mahrja to beg for
only three feet of land.
TEXT 13
9 H 3 d F " l
H " ll ! ll
ea v uttamaloko
na jihsati yad yaa
hatv main hared yuddhe
ayta nihato may
SYNONYMS
eathis (brahmacr); veither; uttama-lokais Lord Viu, who is
worshiped by Vedic prayers; nanot; jihsatidesires to give up;
yatbecause; yaaperpetual fame; hatvafter killing; mme;
837
enmall this land; haretwill take away; yuddhein the fight; aytawill
lie down; nihatabeing killed; mayby me.
TRANSLATION
If this brhmaa really is Lord Viu, who is worshiped by Vedic hymns,
He would never give up His widespread reputation; either He would lie down
having been killed by me, or He would kill me in a fight.
PURPORT
Bali Mahrja's statement that Viu would lie down having been killed is
not the direct meaning, for Viu cannot be killed by anyone. Lord Viu can
kill everyone, but He cannot be killed. Thus the real meaning of the words "lie
down" is that Lord Viu would reside within the core of Bali Mahrja's heart.
Lord Viu is defeated by a devotee through devotional service; otherwise, no
one can defeat Lord Viu.
TEXT 14
d 3H=
H " d l
" H FF' FH ll !H ll
r-uka uvca
evam araddhita iyam
andeakara guru
apa daiva-prahita
satya-sandha manasvinam
838
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamthus; araddhitamwho
was not very respectful to the instruction of the spiritual master; iyamunto
such a disciple; andea-karamwho was not prepared to carry out the order
of his spiritual master; guruthe spiritual master (ukrcrya);
apacursed; daiva-prahitabeing inspired by the Supreme Lord;
satya-sandhamone who was fixed in his truthfulness; manasvinamwho was
of a highly elevated character.
TRANSLATION
r ukadeva Gosvm continued: Thereafter, the spiritual master,
ukrcrya, being inspired by the Supreme Lord, cursed his exalted disciple Bali
Mahrja, who was so magnanimous and fixed in truthfulness that instead of
respecting his spiritual master's instructions, he wanted to disobey his order.
PURPORT
The difference between the behavior of Bali Mahrja and that of his
spiritual master, ukrcrya, was that Bali Mahrja had already developed
love of Godhead, whereas ukrcrya, being merely a priest of routine rituals,
had not. Thus ukrcrya was never inspired by the Supreme Personality of
Godhead to develop in devotional service. As stated by the Lord Himself in
Bhagavad-gt (10.10):
te satata-yuktn
bhajat prti-prvakam
dadmi buddhi-yoga ta
yena mm upaynti te
"To those who are constantly devoted and worship Me with love, I give the
839
understanding by which they can come to Me."
Devotees who actually engage in devotional service with faith and love are
inspired by the Supreme Personality of Godhead. Vaiavas are never
concerned with ritualistic smrta-brhmaas. rla Santana Gosvm has
therefore compiled Hari-bhakti-vilsa to guide the Vaiavas, who never follow
the smrta-viddhi. Although the Supreme Lord is situated in the core of
everyone's heart, unless one is a Vaiava, unless one is engaged in devotional
service, one does not get sound advice by which to return home, back to
Godhead. Such instructions are meant only for devotees. Therefore in this
verse the word daiva-prahita, "being inspired by the Supreme Lord," is
important. ukrcrya should have encouraged Bali Mahrja to give
everything to Lord Viu. This would have been a sign of love for the Supreme
Lord. But he did not do so. On the contrary, he wanted to punish his devoted
disciple by cursing him.
TEXT 15
" " B F=' 'FF" l
F FH=" F ll !7 ll
dha paita-mny aja
stabdho 'sy asmad-upekay
mac-chsantigo yas tvam
acird bhrayase riya
SYNONYMS
dhamso firmly convinced or fixed in your decision;
paita-mnconsidering yourself very learned; ajaat the same time
foolish; stabdhaimpudent; asiyou have become; asmatof us;
upekayby disregarding; mat-sana-atigasurpassing the jurisdiction of
840
my administration; yasuch a person (as you); tvamyourself; acirtvery
soon; bhrayasewill fall down; riyafrom all opulence.
TRANSLATION
Although you have no knowledge, you have become a so-called learned
person, and therefore you dare be so impudent as to disobey my order. Because
of disobeying me, you shall very soon be bereft of all your opulence.
PURPORT
rla Vivantha Cakravart hkura says that Bali Mahrja was not
paita-mn, or one who falsely assumes himself learned; rather, he was
paita-mnya-ja, one who is so learned that all other learned persons
worship him. And because he was so learned, he could disobey the order of his
so-called spiritual master. He had no fear of any condition of material
existence. Anyone cared for by Lord Viu does not need to care about anyone
else. Thus Bali Mahrja could never be bereft of all opulences. The opulences
offered by the Supreme Personality of Godhead are not to be compared to the
opulences obtained by karma-ka. In other words, if a devotee becomes very
opulent, it is to be understood that his opulence is a gift of the Supreme
Personality of Godhead. Such opulence will never be vanquished, whereas the
opulence achieved by one's fruitive activity may be vanquished at any
moment.
TEXT 16
H R FH F = l
H ""H = H "d H d ll ! ll
eva apta sva-guru
841
satyn na calito mahn
vmanya dadv enm
arcitvodaka-prvakam
SYNONYMS
evamin this way; aptabeing cursed; sva-guruby his own spiritual
master; satytfrom truthfulness; nanot; calitawho moved; mahnthe
great personality; vmanyaunto Lord Vmanadeva; dadaugave in
charity; enmall the land; arcitvafter worshiping;
udaka-prvakampreceded by offering of water.
TRANSLATION
ukadeva Gosvm continued: Even after being cursed in this way by his
own spiritual master, Bali Mahrja, being a great personality, never deviated
from his determination. Therefore, according to custom, he first offered water
to Vmanadeva and then offered Him the gift of land he had promised.
TEXT 17
H'HF" m d l
d H ll !O ll
vindhyvalis tadgatya
patn jlaka-mlin
ninye kalaa haimam
avanejany-ap bhtam
SYNONYMS
vindhyvaliVindhyvali; tadat that time; gatyacoming there;
842
patnthe wife of Mahrja Bali; jlaka-mlindecorated with a necklace of
pearls; ninyecaused to be brought; kalaama waterpot; haimammade of
gold; avanejani-apmwith water for the sake of washing the Lord's feet;
bhtamfilled.
TRANSLATION
Bali Mahrja's wife, known as Vindhyvali, who was decorated with a
necklace of pearls, immediately came and had a large golden waterpot brought
there, full of water with which to worship the Lord by washing His feet.
TEXT 18
FH F " " l
HH ' " HH ll ! ll
yajamna svaya tasya
rmat pda-yuga mud
avanijyvahan mrdhni
tad apo viva-pvan
SYNONYMS
yajamnathe worshiper (Bali Mahrja); svayampersonally; tasyaof
Lord Vmanadeva; rmat pda-yugamthe most auspicious and beautiful pair
of lotus feet; mudwith great jubilation; avanijyaproperly washing;
avahattook; mrdhnion his head; tatthat; apawater;
viva-pvanwhich gives liberation to the whole universe.
TRANSLATION
843
Bali Mahrja, the worshiper of Lord Vmanadeva, jubilantly washed the
Lord's lotus feet and then took the water on his head, for that water delivers
the entire universe.
TEXT 19
"F" "H "H
'H HU'F= l
d FH ' H
F H9 H H 9 "H ll ! ll
tadsurendra divi devat-ga
gandharva-vidydhara-siddha-cra
tat karma sarve 'pi ganta rjava
prasna-varair vavur mudnvit
SYNONYMS
tadat that time; asura-indramunto the King of the demons, Bali
Mahrja; diviin the higher planetary system; devat-gathe residents
known as the demigods; gandharvathe Gandharvas; vidydharathe
Vidydharas; siddhathe residents of Siddhaloka; crathe residents of
Craaloka; tatthat; karmaaction; sarve apiall of them;
gantadeclaring; rjavamplain and simple; prasna-varaiwith a
shower of flowers; vavureleased; mud-anvitbeing very pleased with
him.
TRANSLATION
At that time, the residents of the higher planetary system, namely the
demigods, the Gandharvas, the Vidydharas, the Siddhas and the Craas, all
844
being very pleased by Bali Mahrja's simple, nonduplicitous act, praised his
qualities and showered upon him millions of flowers.
PURPORT
rjavamsimplicity or freedom from duplicityis a qualification of a
brhmaa and a Vaiava. A Vaiava automatically acquires all the qualities
of a brhmaa.
yasysti bhaktir bhagavaty akican
sarvair guais tatra samsate sur
(SB 5.18.12)
A Vaiava should possess the brahminical qualities such as satya, ama, dama,
titik and rjava [Bg. 18.42]. There cannot be any duplicity in the character of
a Vaiava. When Bali Mahrja acted with unflinching faith and devotion
unto the lotus feet of Lord Viu, this was very much appreciated by all the
residents of the higher planetary system.
TEXT 20
""" FM
'H d 9d l
FH d F"d
H"" " H ll - ll
nedur muhur dundubhaya sahasrao
gandharva-kimprua-kinnar jagu
manasvinnena kta sudukara
vidvn add yad ripave jagat-trayam
845
SYNONYMS
nedubegan to beat; muhuagain and again; dundubhayatrumpets and
kettledrums; sahasraaby thousands and thousands; gandharvathe
residents of Gandharvaloka; kimpruathe residents of Kimpurualoka;
kinnarand the residents of Kinnaraloka; jagubegan to sing and
declare; manasvinby the most exalted personality; anenaby Bali
Mahrja; ktamwas done; su-dukaraman extremely difficult task;
vidvnbecause of his being the most learned person; adtgave Him a gift;
yatthat; ripaveunto the enemy, Lord Viu, who was siding with Bali
Mahrja's enemies, the demigods; jagat-trayamthe three worlds.
TRANSLATION
The Gandharvas, the Kimpuruas and the Kinnaras sounded thousands and
thousands of kettledrums and trumpets again and again, and they sang in great
jubilation, declaring, "How exalted a person is Bali Mahrja, and what a
difficult task he has performed! Even though he knew that Lord Viu was on
the side of his enemies, he nonetheless gave the Lord the entire three worlds in
charity."
TEXT 21
" H ^H'"
F d l
" U H H '
F S " H 9 "F ll -! ll
tad vmana rpam avardhatdbhuta
harer anantasya gua-traytmakam
846
bh kha dio dyaur vivar payodhayas
tirya-n-dev ayo yad-sata
SYNONYMS
tatthat; vmanamincarnation of Lord Vmana; rpamform;
avardhatabegan to increase more and more; adbhutamcertainly very
wonderful; hareof the Supreme Personality of Godhead; anantasyaof the
unlimited; gua-traya-tmakamwhose body is expanded by the material
energy, consisting of three modes (goodness, passion and ignorance);
bhthe land; khamthe sky; diaall directions; dyauthe planetary
systems; vivardifferent holes of the universe; payodhayagreat seas and
oceans; tiryaklower animals, birds and beasts; nhuman beings;
devdemigods; ayagreat saintly persons; yatwherein; satalived.
TRANSLATION
The unlimited Supreme Personality of Godhead, who had assumed the form
of Vmana, then began increasing in size, acting in terms of the material
energy, until everything in the universe was within His body, including the
earth, the planetary systems, the sky, the directions, the various holes in the
universe, the seas, the oceans, the birds, beasts, human beings, the demigods
and the great saintly persons.
PURPORT
Bali Mahrja wanted to give charity to Vmanadeva, but the Lord
expanded His body in such a way that He showed Bali Mahrja that
everything in the universe is already in His body. Actually, no one can give
anything to the Supreme Personality of Godhead, for He is full in everything.
Sometimes we see a devotee offering Ganges water to the Ganges. After taking
his bath in the Ganges, a devotee takes a palmful of water and offers it back to
847
the Ganges. Actually, when one takes a palmful of water from the Ganges, the
Ganges does not lose anything, and similarly if a devotee offers a palmful of
water to the Ganges, the Ganges does not increase in any way. But by such an
offering, the devotee becomes celebrated as a devotee of mother Ganges.
Similarly, when we offer anything with devotion and faith, what we offer does
not belong to us, nor does it enrich the opulence of the Supreme Personality of
Godhead. But if one offers whatever he has in his possession, he becomes a
recognized devotee. In this regard, the example is given that when one's face is
decorated with a garland and sandalwood pulp, the reflection of one's face in a
mirror automatically becomes beautiful. The original source of everything is
the Supreme Personality of Godhead, who is our original source also.
Therefore when the Supreme Personality of Godhead is decorated, the
devotees and all living entities are decorated automatically.
TEXT 22
d NFF H
FH = F"F l
"" H d
" ~ H ll -- ll
kye balis tasya mah-vibhte
sahartvig-crya-sadasya etat
dadara viva tri-gua gutmake
bhtendriyrthaya-jva-yuktam
SYNONYMS
kyein the body; baliMahrja Bali; tasyaof the Personality of
Godhead; mah-vibhteof that person who is equipped with all wonderful
opulences; saha-tvik-crya-sadasyawith all the priests, cryas and
848
members of the holy assembly; etatthis; dadarasaw; vivamthe whole
universe; tri-guammade of three modes of material nature;
gua-tmakein that which is the source of all such qualities; bhtawith all
the gross material elements; indriyawith the senses; arthawith the sense
objects; ayawith mind, intelligence and false ego; jva-yuktamwith all
the living entities.
TRANSLATION
Bali Mahrja, along with all the priests, cryas and members of the
assembly, observed the Supreme Personality of Godhead's universal body,
which was full of six opulences. That body contained everything within the
universe, including all the gross material elements, the senses, the sense objects,
the mind, intelligence and false ego, the various kinds of living entities, and the
actions and reactions of the three modes of material nature.
PURPORT
In Bhagavad-gt, the Supreme Personality of Godhead says, aha sarvasya
prabhavo matta sarva pravartate: [Bg. 10.8] Ka is the origin of everything.
Vsudeva sarvam iti: [Bg. 7.19] Ka is everything. Mat-sthni sarva-bhtni
na cha tev avasthita: [Bg. 9.4] everything rests in the body of the Lord, yet
the Lord is not everywhere. Myvd philosophers think that since the
Supreme Personality of Godhead, the Absolute Truth, has become everything,
He has no separate existence. Their philosophy is called advaita-vda.
Actually, however, their philosophy is not correct. Here, Bali Mahrja was
the seer of the Personality of Godhead's universal body, and that body was that
which was seen. Thus there is dvaita-vda; there are always two entitiesthe
seer and the seen. The seer is a part of the whole, but he is not equal to the
whole. The part of the whole, the seer, is also one with the whole, but since he
is but a part, he cannot be the complete whole at any time. This
acintya-bhedbhedasimultaneous oneness and differenceis the perfect
849
philosophy propounded by Lord r Caitanya Mahprabhu.
TEXT 23
F=8S '~ "
' 9F l
H
^H " F ll - ll
rasm acaghri-tale 'tha pdayor
mah mahdhrn puruasya jaghayo
patattrio jnuni viva-mrter
rvor gaa mrutam indrasena
SYNONYMS
rasmthe lower planetary system; acaaobserved; aghri-talebeneath
the feet, or on the sole; athathereafter; pdayoon the feet; mahmthe
surface of the land; mahdhrnthe mountains; puruasyaof the giant
Personality of Godhead; jaghayoon the calves; patattriathe flying
living entities; jnunion the knees; viva-mrteof the form of the
gigantic Lord; rvoon the thighs; gaam mrutamvarieties of air;
indra-senaBali Mahrja, who had obtained the soldiers of King Indra and
who was situated in the post of Indra.
TRANSLATION
Thereafter, Bali Mahrja, who was occupying the seat of King Indra, could
see the lower planetary systems, such as Rastala, on the soles of the feet of the
Lord's universal form. He saw on the Lord's feet the surface of the globe, on
the surface of His calves all the mountains, on His knees the various birds, and
850
on His thighs the varieties of air.
PURPORT
The universal situation is described herein in regard to the complete
constitution of the Lord's gigantic universal form. The study of this universal
form begins from the sole. Above the soles are the feet, above the feet are the
calves, above the calves are the knees, and above the knees are the thighs.
Thus the parts of the universal body, one after another, are described herein.
The knees are the place of birds, and above that are varieties of air. The birds
can fly over the mountains, and above the birds are varieties of air.
TEXT 24
F' H H FF
& l
d 9 FRF'
F F = ll -H ll
sandhy vibhor vsasi guhya aikat
prajpat jaghane tma-mukhyn
nbhy nabha kukiu sapta-sindhn
urukramasyorasi carka-mlm
SYNONYMS
sandhymthe evening twilight; vibhoof the Supreme; vsasiin the
garment; guhyeon the private parts; aikathe saw; prajpatnthe various
Prajpatis, who had given birth to all living entities; jaghaneon the hips;
tma-mukhynthe confidential ministers of Bali Mahrja; nbhymon
the navel; nabhathe whole sky; kukiuon the waist; saptaseven;
851
sindhnoceans; urukramasyaof the Supreme Personality of Godhead, who
was acting wonderfully; urasion the bosom; caalso; ka-mlmthe
clusters of stars.
TRANSLATION
Bali Mahrja saw beneath the garments of the Lord, who acts wonderfully,
the evening twilight. In the Lord's private parts he saw the Prajpatis, and in
the round portion of the waist he saw himself with his confidential associates.
In the Lord's navel he saw the sky, on the Lord's waist he saw the seven
oceans, and on the Lord's bosom he saw all the clusters of stars.
TEXTS 25-29
Ul ' F
= F = F~ " l
= HFH"F
d = F FF ll -7 ll
"'9
d dd U > ' l
d 9 > HF Fd
> F H" = H ll - ll
H = " F F
H 9 ' = H' = F l
> = F F
< '' H ll -O ll
F = d F
B H' 9 l
852
F F =
H 9'> ll - ll
"> B9 9
N H " H 9 > l
9 F~ l
FH "" H ll - ll
hdy aga dharma stanayor murrer
ta ca satya ca manasy athendum
riya ca vakasy aravinda-hast
kahe ca smni samasta-rephn
indra-pradhnn amarn bhujeu
tat-karayo kakubho dyau ca mrdhni
keeu megh chvasana nsikym
ako ca srya vadane ca vahnim
vy ca chandsi rase jalea
bhruvor niedha ca vidhi ca pakmasu
aha ca rtri ca parasya puso
manyu lale 'dhara eva lobham
spare ca kma npa retasmbha
phe tv adharma kramaeu yajam
chysu mtyu hasite ca my
tan-ruhev oadhi-jtaya ca
nad ca nu il nakheu
buddhv aja deva-gan ca
preu gtre sthira-jagamni
sarvi bhtni dadara vra
853
SYNONYMS
hdiwithin the heart; agamy dear King Parkit; dharmamreligion;
stanayoon the bosom; murreof Murri, the Supreme Personality of
Godhead; tamvery pleasing words; caalso; satyamtruthfulness;
caalso; manasiin the mind; athathereafter; indumthe moon;
riyamthe goddess of fortune; caalso; vakasion the chest;
aravinda-hastmwho always carries a lotus flower in her hand; kaheon
the neck; caalso; smniall the Vedas (Sma, Yajur, g and Atharva);
samasta-rephnall sound vibrations; indra-pradhnnheaded by King
Indra; amarnall the demigods; bhujeuon the arms; tat-karayoon the
ears; kakubhaall the directions; dyau cathe luminaries; mrdhnion
the top of the head; keeuwithin the hair; meghnthe clouds;
vasanambreathing air; nsikymon the nostrils; ako cain the eyes;
sryamthe sun; vadanein the mouth; caalso; vahnimfire; vymin
His speech; caalso; chandsithe Vedic hymns; rasein the tongue;
jala-amthe demigod of the water; bhruvoon the eyebrows;
niedhamwarnings; caalso; vidhimregulative principles; caalso;
pakmasuin the eyelids; aha cadaytime; rtrimnight; caalso;
parasyaof the supreme; pusaof the person; manyumanger; laleon
the forehead; adhareon the lips; evaindeed; lobhamgreed; sparein
His touch; caalso; kmamlusty desires; npaO King; retasby semen;
ambhawater; pheon the back; tubut; adharmamirreligion;
kramaeuin the wonderful activities; yajamfire sacrifice; chysuin
the shadows; mtyumdeath; hasitein His smiling; caalso; mymthe
illusory energy; tan-ruheuin the hair on the body; oadhi-jtayaall
species of drugs, herbs and plants; caand; nadthe rivers; caalso;
nuin the veins; ilstones; nakheuin the nails; buddhauin the
intelligence; ajamLord Brahm; deva-ganthe demigods; n caand
the great sages; preuin the senses; gtrein the body;
sthira-jagamnimoving and stationary; sarviall of them;
854
bhtniliving entities; dadarasaw; vraBali Mahrja.
TRANSLATION
My dear King, on the heart of Lord Murri he saw religion; on the chest,
both pleasing words and truthfulness; in the mind, the moon; on the bosom, the
goddess of fortune, with a lotus flower in her hand; on the neck, all the Vedas
and all sound vibrations; on the arms, all the demigods, headed by King Indra;
in both ears, all the directions; on the head, the upper planetary systems; on the
hair, the clouds; in the nostrils, the wind; on the eyes, the sun; and in the
mouth, fire. From His words came all the Vedic mantras, on His tongue was the
demigod of water, Varuadeva, on His eyebrows were the regulative principles,
and on His eyelids were day and night. [When His eyes were open it was
daytime, and when they were closed it was night.] On His forehead was anger,
and on His lips was greed. O King, in His touch were lusty desires, in His
semen were all the waters, on His back was irreligion, and in His wonderful
activities or steps was the fire of sacrifice. On His shadow was death, in His
smile was the illusory energy, and on the hairs of His body were all the drugs
and herbs. In His veins were all the rivers, on His nails were all the stones, in
His intelligence were Lord Brahm, the demigods and the great saintly persons,
and throughout His entire body and senses were all living entities, moving and
stationary. Bali Mahrja thus saw everything in the gigantic body of the Lord.
TEXT 30
FH" H
FH 'F d l l
F " =F
' > l Fm 9 ll ll
855
sarvtmanda bhuvana nirkya
sarve 'sur kamalam pur aga
sudarana cakram asahya-tejo
dhanu ca rga stanayitnu-ghoam
SYNONYMS
sarva-tmaniin the supreme whole, the Supreme Personality of Godhead;
idamthis universe; bhuvanamthe three worlds; nirkyaby observing;
sarveall; asurthe demons, the associates of Bali Mahrja;
kamalamlamentation; pureceived; agaO King;
sudaranamnamed Sudarana; cakramthe disc; asahyaunbearable;
tejathe heat of which; dhanu caand the bow; rgamnamed rga;
stanayitnuthe resounding of assembled clouds; ghoamsounding like.
TRANSLATION
O King, when all the demons, the followers of Mahrja Bali, saw the
universal form of the Supreme Personality of Godhead, who held everything
within His body, when they saw in the Lord's hand His disc, known as the
Sudarana cakra, which generates intolerable heat, and when they heard the
tumultuous sound of His bow, all of these caused lamentation within their
hearts.
TEXT 31
9
d "d H " FH l
HU' 'F ="
F HFd = ll ! ll
856
parjanya-ghoo jalaja pcajanya
kaumodak viu-gad tarasvin
vidydharo 'si ata-candra-yuktas
tottamv akayasyakau ca
SYNONYMS
parjanya-ghoahaving a sound vibration like that of the clouds;
jalajathe Lord's conchshell; pcajanyawhich is known as Pcajanya;
kaumodakknown by the name Kaumodak; viu-gadthe club of Lord
Viu; tarasvinwith great force; vidydharanamed Vidydhara;
asithe sword; ata-candra-yuktawith a shield decorated with hundreds
of moons; ta-uttamauthe best of quivers; akayasyakaunamed
Akayasyaka; caalso.
TRANSLATION
The Lord's conchshell, named Pcajanya, which made sounds like that of a
cloud; the very forceful club named Kaumodak; the sword named Vidydhara,
with a shield decorated with hundreds of moonlike spots; and also
Akayasyaka, the best of quiversall of these appeared together to offer
prayers to the Lord.
TEXTS 32-33
F " 3F~
9 " F d l
Fd<l"dB
HFm N ll - ll
' H MHH
857
H l
" d N H =
"> N ll ll
sunanda-mukhy upatasthur a
prada-mukhy saha-loka-pl
sphurat-kirgada-mna-kuala
rvatsa-ratnottama-mekhalmbarai
madhuvrata-srag-vanamlayvto
rarja rjan bhagavn urukrama
kiti padaikena baler vicakrame
nabha arrea dia ca bhubhi
SYNONYMS
sunanda-mukhythe associates of the Lord headed by Sunanda;
upatasthubegan to offer prayers; amunto the Supreme Personality of
Godhead; prada-mukhyother chiefs of the associates;
saha-loka-plwith the predominant deities of all the planets;
sphurat-kirawith a brilliant helmet; agadabracelets;
mna-kualaand earrings in the shape of fish; rvatsathe hair named
rvatsa on His bosom; ratna-uttamathe best of jewels (Kaustubha);
mekhalbelt; ambaraiwith yellow garments; madhu-vrataof bees;
srakin which there was a garland; vanamlayby a flower garland;
vtacovered; rarjapredominantly manifested; rjanO King;
bhagavnthe Supreme Personality of Godhead; urukramawho is
prominent by His wonderful activities; kitimthe whole surface of the world;
pad ekenaby one footstep; baleof Bali Mahrja; vicakramecovered;
nabhathe sky; arreaby His body; dia caand all directions;
bhubhiby His arms.
858
TRANSLATION
These associates, headed by Sunanda and other chief associates and
accompanied by all the predominating deities of the various planets, offered
prayers to the Lord, who wore a brilliant helmet, bracelets, and glittering
earrings that resembled fish. On the Lord's bosom were the lock of hair called
rvatsa and the transcendental jewel named Kaustubha. He wore a yellow
garment, covered by a belt, and He was decorated by a flower garland,
surrounded by bees. Manifesting Himself in this way, O King, the Supreme
Personality of Godhead, whose activities are wonderful, covered the entire
surface of the earth with one footstep, the sky with His body, and all directions
with His arms.
PURPORT
One might argue, "Since Bali Mahrja promised Vmanadeva only the
land occupied by His steps, why did Lord Vmanadeva occupy the sky also?" In
this regard, rla Jva Gosvm says that the steps include everything,
downward and upward. When one stands up, he certainly occupies certain
parts of the sky and certain portions of the earth below his feet. Thus there
was nothing uncommon for the Supreme Personality of Godhead when He
occupied the entire sky with His body.
TEXT 34
" MH8
H "H l
3FS ~
F ll H ll
859
pada dvitya kramatas triviapa
na vai ttyya tadyam av api
urukramasyghrir upary upary atho
mahar-janbhy tapasa para gata
SYNONYMS
padamstep; dvityamsecond; kramataadvancing; tri-viapamall of
the heavenly planets; nanot; vaiindeed; ttyyafor the third step;
tadyamof the Lord; au apionly a spot of land remained;
urukramasyaof the Supreme Personality of Godhead, who performs
uncommon activities; aghristeps occupying above and below; upari
uparihigher and higher; athonow; maha-janbhymthan Maharloka
and Janaloka; tapasathat Tapoloka; parambeyond that;
gataapproached.
TRANSLATION
As the Lord took His second step, He covered the heavenly planets. And not
even a spot remained for the third step, for the Lord's foot extended higher and
higher, beyond Maharloka, Janaloka, Tapoloka and even Satyaloka.
PURPORT
When the Lord's footstep exceeded the height of all the lokas, including
Maharloka, Janaloka, Tapoloka and Satyaloka, His nails certainly pierced the
covering of the universe. The universe is covered by the five material elements
(bhmir po 'nalo vyu kham [Bg. 7.4]). As stated in the stra, these elements
are in layers, each ten times thicker than the previous one. Nonetheless, the
nails of the Lord pierced through all these layers and made a hole penetrating
into the spiritual world. From this hole, the water of the Ganges infiltrated
into this material world, and therefore it is said, pada-nakha-nra janita
860
jana-pvana (Davatra-stotra 5). Because the Lord kicked a hole in the
covering of the universe, the water of the Ganges came into this material
world to deliver all the fallen souls.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twentieth Chapter, of
the rmad-Bhgavatam, entitled "Bali Mahrja Surrenders the Universe."
21. Bali Mahrja Arrested by the Lord
This chapter describes how Lord Viu, desiring to advertise the glories of
Bali Mahrja, arrested him for not fulfilling his promise in regard to the
Lord's third step.
With the second step the Supreme Personality of Godhead reached the
topmost planet of the universe, Brahmaloka, which He diminished in beauty
by the effulgence of His toenails. Thus Lord Brahm, accompanied by great
sages like Marci and the predominating deities of all the higher planets,
offered humble prayers and worship to the Lord. They washed the Lord's feet
and worshiped Him with all paraphernalia. karja, Jmbavn, played his
bugle to vibrate the glories of the Lord. When Bali Mahrja was deprived of
all his possessions, the demons were very angry. Although Bali Mahrja
warned them not to do so, they took up weapons against Lord Viu. All of
them were defeated, however, by Lord Viu's eternal associates, and, in
accordance with Bali Mahrja's order, they all entered the lower planets of
the universe. Understanding Lord Viu's purpose, Garua, the carrier of Lord
Viu, immediately arrested Bali Mahrja with the ropes of Varua. When
Bali Mahrja was thus reduced to a helpless position, Lord Viu asked him
for the third step of land. Because Lord Viu appreciated Bali Mahrja's
861
determination and integrity, when Bali Mahrja was unable to fulfill his
promise, Lord Viu ascertained that the place for him would be the planet
Sutala, which is better than the planets of heaven.
TEXT 1
d 3H=
F F=H "
FH'U H ' l
= 9 N " H
F"U " H ll ! ll
r-uka uvca
satya samkybja-bhavo nakhendubhir
hata-svadhma-dyutir vto 'bhyagt
marci-mir ayo bhad-vrat
sanandandy nara-deva yogina
SYNONYMS
r-uka uvcar ukadeva Gosvm said; satyamthe planet Satyaloka;
samkyaby observing; abja-bhavaLord Brahm, who appeared on the
lotus flower; nakha-indubhiby the effulgence of the nails; hatahaving
been reduced; sva-dhma-dyutithe illumination of his own residence;
vtabeing covered; abhyagtcame; marci-mirwith sages like
Marci; ayagreat saintly persons; bhat-vratall of them absolutely
brahmacr; sanandana-dylike Sanaka, Santana, Sanandana and
Sanat-kumra; nara-devaO King; yoginagreatly powerful mystics.
TRANSLATION
862
ukadeva Gosvm continued: When Lord Brahm, who was born of a lotus
flower, saw that the effulgence of his residence, Brahmaloka, had been reduced
by the glaring effulgence from the toenails of Lord Vmanadeva, he approached
the Supreme Personality of Godhead. Lord Brahm was accompanied by all the
great sages, headed by Marci, and by yogs like Sanandana, but in the presence
of that glaring effulgence, O King, even Lord Brahm and his associates seemed
insignificant.
TEXTS 2-3
H " H " H
Fd F l F l
= F"
'd d9 ll - ll
HH" FH
FH H ' d d l
~S H
H ' "d l
F H = H
FH FH ll ll
vedopaved niyam yamnvits
tarketihsga-pura-sahit
ye cpare yoga-samra-dpita-
jngnin randhita-karma-kalma
vavandire yat-smaranubhvata
svyambhuva dhma gat akarmakam
athghraye pronnamitya vior
863
upharat padma-bhavo 'rhaodakam
samarcya bhaktybhyagc chuci-rav
yan-nbhi-pakeruha-sambhava svayam
SYNONYMS
vedathe four Vedas (Sma, Yajur, g and Atharva), the original knowledge
given by the Supreme Personality of Godhead; upavedthe complementary
and supplementary Vedic knowledge, like yur-veda and Dhanur-veda;
niyamregulative principles; yamacontrolling processes; anvitfully
expert in such matters; tarkalogic; itihsahistory; agaVedic education;
puraold history recorded in the stories of the puras; sahitVedic
complementary studies like the Brahma-sahit; yeothers; caalso;
apareother than Lord Brahm and his associates;
yoga-samra-dpitaignited by the air of mystic yoga practice;
jna-agninby the fire of knowledge; randhita-karma-kalmathose for
whom all pollution of fruitive activities has been stopped; vavandireoffered
their prayers; yat-smaraa-anubhvatasimply by meditating on whom;
svyambhuvamof Lord Brahm; dhmathe residence; gathad
achieved; akarmakamwhich cannot be achieved by fruitive activities;
athathereupon; aghrayeunto the lotus feet; pronnamityaoffered
obeisances; vioof Lord Viu; upharatoffered worship;
padma-bhavaLord Brahm, who appeared from the lotus flower;
arhaa-udakamoblation by water; samarcyaworshiping; bhaktyin
devotional service; abhyagtpleased him; uci-ravthe most celebrated
Vedic authority; yat-nbhi-pakeruha-sambhava svayamLord Brahm, who
personally appeared from the lotus in the navel of whom (the Personality of
Godhead).
TRANSLATION
Among the great personalities who came to worship the lotus feet of the
864
Lord were those who had attained perfection in self-control and regulative
principles, as well as experts in logic, history, general education and the Vedic
literature known as kalpe [dealing with old historical incidents]. Others were
experts in the Vedic corollaries like Brahma-sahit, all the other knowledge of
the Vedas [Sma, Yajur, g and Atharva], and also the supplementary Vedic
knowledge [yur-veda, Dhanur-veda, etc.]. Others were those who had been
freed of the reactions to fruitive activities by transcendental knowledge
awakened by practice of yoga. And still others were those who had attained
residence in Brahmaloka not by ordinary karma but by advanced Vedic
knowledge. After devotedly worshiping the upraised lotus feet of the Supreme
Lord with oblations of water, Lord Brahm, who was born of the lotus
emanating from Lord Viu's navel, offered prayers to the Lord.
TEXT 4
' dB " F
"H H " l
FH' F F 8
d H H" H d ll H ll
dhtu kamaalu-jala tad urukramasya
pdvanejana-pavitratay narendra
svardhuny abhn nabhasi s patat nimri
loka-traya bhagavato viadeva krti
SYNONYMS
dhtuof Lord Brahm; kamaalu-jalamwater from the kamaalu;
tatthat; urukramasyaof Lord Viu; pda-avanejana-pavitrataybecause
of washing the lotus feet of Lord Viu and thus being transcendentally pure;
nara-indraO King; svardhunthe river named Svardhun of the celestial
865
world; abhtso became; nabhasiin outer space; sthat water;
patatflowing down; nimripurifying; loka-trayamthe three worlds;
bhagavataof the Supreme Personality of Godhead; viadso purified;
ivajust like; krtithe fame or the glorious activities.
TRANSLATION
O King, the water from Lord Brahm's kamaalu washed the lotus feet of
Lord Vmanadeva, who is known as Urukrama, the wonderful actor. Thus that
water became so pure that it was transformed into the water of the Ganges,
which went flowing down from the sky, purifying the three worlds like the pure
fame of the Supreme Personality of Godhead.
PURPORT
Here we understand that the Ganges began when the water from Lord
Brahm's kamaalu washed the lotus feet of Lord Vmanadeva. But in the
Fifth Canto it is stated that the Ganges began when Vmanadeva's left foot
pierced the covering of the universe so that the transcendental water of the
Causal Ocean leaked through. And elsewhere it is also stated that Lord
Nryaa appeared as the water of the Ganges. The water of the Ganges,
therefore, is a combination of three transcendental waters, and thus the
Ganges is able to purify the three worlds. This is the description given by rla
Vivantha Cakravart hkura.
TEXT 5
N " d~ FH~ F" l
F N FRH ll 7 ll
brahmdayo loka-nth
866
sva-nthya samdt
snug balim jahru
sakipttma-vibhtaye
SYNONYMS
brahma-dayagreat personalities, headed by Lord Brahm;
loka-nththe predominating deities of various planets; sva-nthyaunto
their supreme master; samdtwith great respect; sa-anugwith their
respective followers; balimdifferent paraphernalia of worship;
jahrucollected; sakipta-tma-vibhtayeunto the Lord, who had
expanded His personal opulence but had now reduced His size to the Vmana
form.
TRANSLATION
Lord Brahm and all the predominating deities of the various planetary
systems began to worship Lord Vmanadeva, their supreme master, who had
reduced Himself from His all-pervading form to His original form. They
collected all the ingredients and paraphernalia for this worship.
PURPORT
Vmanadeva first expanded Himself to the universal form and then
reduced Himself to the original Vmana-rpa. Thus He acted exactly like Lord
Ka, who, at the request of Arjuna, first showed His universal form and later
resumed His original form as Ka. The Lord can assume any form He likes,
but His original form is that of Ka (kas tu bhagavn svayam [SB 1.3.28]).
According to the capacity of the devotee, the Lord assumes various forms so
that the devotee can handle Him. This is His causeless mercy. When Lord
Vmanadeva resumed His original form, Lord Brahm and his associates
collected various paraphernalia for worship with which to please Him.
867
TEXTS 6-7
F M" ' l
' " F S d ll ll
FH =" > l
H" > " " FH ll O ll
toyai samarhaai sragbhir
divya-gandhnulepanai
dhpair dpai surabhibhir
ljkata-phalkurai
stavanair jaya-abdai ca
tad-vrya-mahimkitai
ntya-vditra-gtai ca
akha-dundubhi-nisvanai
SYNONYMS
toyaiby water required for washing the lotus feet and bathing;
samarhaaiby pdya, arghya and other such items for worshiping the Lord;
sragbhiby flower garlands; divya-gandha-anulepanaiby many kinds of
pulp, like sandalwood and aguru, to smear upon the body of Lord Vmanadeva;
dhpaiby incense; dpaiby lamps; surabhibhiall of them extremely
fragrant; ljaby fried paddies; akataby unbroken grains; phalaby fruits;
akuraiby roots and sprouts; stavanaiby offering prayers;
jaya-abdaiby saying "jaya, jaya"; caalso;
tat-vrya-mahim-akitaiwhich indicated the glorious activities of the Lord;
ntya-vditra-gtai caby dancing, playing various musical instruments, and
singing songs; akhaof vibrating conchshells; dundubhiof the beating on
868
kettledrums; nisvanaiby the sound vibrations.
TRANSLATION
They worshiped the Lord by offering fragrant flowers, water, pdya and
arghya, sandalwood pulp and aguru pulp, incense, lamps, fused rice, unbroken
grains, fruits, roots and sprouts. While so doing, they offered prayers indicating
the glorious activities of the Lord and shouted "Jaya! Jaya!" They also danced,
played instruments, sang, sounded conchshells and beat kettledrums, in this
way worshiping the Lord.
TEXT 8
NH F =" H l
H " FH F FH 9 ll ll
jmbavn ka-rjas tu
bher-abdair mano-java
vijaya diku sarvsu
mahotsavam aghoayat
SYNONYMS
jmbavnwho was named Jmbavn; ka-rja tuthe king in the form of a
bear also; bher-abdaiby sounding the bugle; mana-javain mental
ecstasy; vijayamvictory; dikuin all directions; sarvsueverywhere;
mah-utsavamfestival; aghoayatdeclared.
TRANSLATION
Jmbavn, king of the bears, also joined in the ceremony. Sounding his bugle
869
in all directions, he declared a great festival for Lord Vmanadeva's victory.
TEXT 9
FH " " l
3= FH F "F9 ll ll
mah sarv ht dv
tripada-vyja-ycay
cu sva-bhartur asur
dkitasytyamarit
SYNONYMS
mahmland; sarvmall; htmlost; dvafter seeing;
tri-pada-vyja-ycayby simply asking three steps of land; cusaid;
sva-bhartuof their master; asurthe demons; dkitasyaof Bali
Mahrja, who was so determined in the sacrifice; ativery much;
amaritfor whom the function was unbearable.
TRANSLATION
When the demoniac followers of Mahrja Bali saw that their master, who
had been determined in performing sacrifice, had lost all his possessions to
Vmanadeva, who had taken them away on the plea of begging three paces of
land, they were very angry and spoke as follows.
TEXT 10
H N N' H H H l
870
^ " Hd =d9 ll ! ll
na vya brahma-bandhur
viur myvin vara
dvija-rpa-praticchanno
deva-krya cikrati
SYNONYMS
nanot; veither; ayamthis; brahma-bandhuVmanadeva, in the
form of a brhmaa; viuHe is Lord Viu Himself; myvinmof all
cheaters; varathe greatest; dvija-rpaby assuming the form of a
brhmaa; praticchannais disguised for the purpose of cheating;
deva-kryamthe interest of the demigods; cikratiHe is trying for.
TRANSLATION
"This Vmana is certainly not a brhmaa but the best of cheaters, Lord
Viu. Assuming the form of a brhmaa, He has covered His own form, and
thus He is working for the interests of the demigods.
TEXT 11
= H< ^ l
FH FH F"BF N 9 ll !! ll
anena ycamnena
atru vau-rpi
sarvasva no hta bhartur
nyasta-daasya barhii
871
SYNONYMS
anenaby Him; ycamnenawho is in the position of a beggar; atruby
the enemy; vau-rpiin the form of a brahmacr; sarvasvameverything;
naour; htamhas been taken away; bhartuof our master; nyastahad
been given up; daasyaof whom the power of giving punishment;
barhiibecause of taking the vow of a ritualistic ceremony.
TRANSLATION
"Our lord, Bali Mahrja, because of his position in performing the yaja,
has given up the power to punish. Taking advantage of this, our eternal enemy,
Viu, dressed in the form of a brahmacr beggar, has taken away all his
possessions.
TEXT 12
FH F F "F H 9 l
9 N F "H ll !- ll
satya-vratasya satata
dkitasya vieata
nnta bhitu akya
brahmayasya dayvata
SYNONYMS
satya-vratasyaof Mahrja Bali, who is fixed in truthfulness;
satatamalways; dkitasyaof he who was initiated into performing yaja;
vieataspecifically; nanot; antamuntruth; bhitumto speak;
akyamis able; brahmayasyato the brahminical culture, or to the
872
brhmaa; day-vataof he who is always kind.
TRANSLATION
"Our lord, Bali Mahrja, is always fixed in truthfulness, and this is
especially so at present, since he has been initiated into performing a sacrifice.
He is always kind and merciful toward the brhmaas, and he cannot at any
time speak lies.
TEXT 13
F"F H' ' 9 = l
' N =F ll ! ll
tasmd asya vadho dharmo
bhartu uraa ca na
ity yudhni jaghur
baler anucarsur
SYNONYMS
tasmttherefore; asyaof this brahmacr Vmana; vadhathe killing;
dharmais our duty; bhartuof our master; uraam caand it is the
way of serving; naour; itithus; yudhniall kinds of weapons;
jaghuthey took up; baleof Bali Mahrja; anucarafollowers;
asurall the demons.
TRANSLATION
"Therefore it is our duty to kill this Vmanadeva, Lord Viu. It is our
religious principle and the way to serve our master." After making this decision,
873
the demoniac followers of Mahrja Bali took up their various weapons with a
view to killing Vmanadeva.
TEXT 14
FH H ` l
N " H&H ll !H ll
te sarve vmana hantu
la-paia-paya
anicchanto bale rjan
prdrava jta-manyava
SYNONYMS
tethe demons; sarveall of them; vmanamLord Vmanadeva;
hantumto kill; latridents; paialances; payaall taking in hand;
anicchantaagainst the will; baleof Bali Mahrja; rjanO King;
prdravanthey pushed forward; jta-manyavaaggravated by usual anger.
TRANSLATION
O King, the demons, aggravated by their usual anger, took their lances and
tridents in hand, and against the will of Bali Mahrja they pushed forward to
kill Lord Vmanadeva.
TEXT 15
" H " "d l
F = H 9 ' " ' ll !7 ll
874
tn abhidravato dv
ditijnkapn npa
prahasynucar vio
pratyaedhann udyudh
SYNONYMS
tnthem; abhidravatathus going forward; dvseeing;
ditija-anka-pnthe soldiers of the demons; npaO King;
prahasyasmiling; anucarthe associates; vioof Lord Viu;
pratyaedhanforbade; udyudhtaking up their weapons.
TRANSLATION
O King, when the associates of Lord Viu saw the soldiers of the demons
coming forward in violence, they smiled. Taking up their weapons, they forbade
the demons to continue their attempt.
TEXTS 16-17
" F " '~ H N N l
d " d "> HHF < ll ! ll
" H> " '~ FH l
FH > F ll !O ll
nanda sunando 'tha jayo
vijaya prabalo bala
kumuda kumudka ca
vivaksena patattrir
jayanta rutadeva ca
875
pupadanto 'tha stvata
sarve ngyuta-pr
cam te jaghnur surm
SYNONYMS
nanda sunandathe associates of Lord Viu such as Nanda and Sunanda;
athain this way; jaya vijaya prabala bala kumuda kumudka ca
vivaksenaas well as Jaya, Vijaya, Prabala, Bala, Kumada, Kumudka and
Vivaksena; patattri-rGarua, the king of the birds; jayanta rutadeva ca
pupadanta atha stvataJayanta, rutadeva, Pupadanta and Stvata;
sarveall of them; nga-ayuta-pras powerful as ten thousand
elephants; cammthe soldiers of the demons; tethey; jaghnukilled;
surmdemoniac.
TRANSLATION
Nanda, Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda, Kumudka,
Vivaksena, Patattrir [Garua], Jayanta, rutadeva, Pupadanta and Stvata
were all associates of Lord Viu. They were as powerful as ten thousand
elephants, and now they began killing the soldiers of the demons.
TEXT 18
FHd " 9 = N l
HF F =' d F ll ! ll
hanyamnn svakn dv
purunucarair bali
vraym sa sarabdhn
kvya-pam anusmaran
876
SYNONYMS
hanyamnnbeing killed; svaknhis own soldiers; dvafter seeing;
purua-anucaraiby the associates of the Supreme Person; baliBali
Mahrja; vraym saforbade; sarabdhneven though they were very
angry; kvya-pamthe curse given by ukrcrya;
anusmaranremembering.
TRANSLATION
When Bali Mahrja saw that his own soldiers were being killed by the
associates of Lord Viu, he remembered the curse of ukrcrya and forbade
his soldiers to continue fighting.
TEXT 19
H = H= l
' H d '~ d ll ! ll
he vipracitte he rho
he neme ryat vaca
m yudhyata nivartadhva
na na klo 'yam artha-kt
SYNONYMS
he vipracitteO Vipracitti; he rhoO Rhu; he nemeO Nemi;
ryatmkindly hear; vacamy words; mdo not; yudhyatafight;
nivartadhvamstop this fighting; nanot; naour; klafavorable time;
ayamthis; artha-ktwhich can give us success.
877
TRANSLATION
O Vipracitti, O Rhu, O Nemi, please hear my words! Don't fight. Stop
immediately, for the present time is not in our favor.
TEXT 20
FH F " l
H " 9 ll - ll
ya prabhu sarva-bhtn
sukha-dukhopapattaye
ta ntivartitu daity
pauruair vara pumn
SYNONYMS
ya prabhuthat Supreme Person, the master; sarva-bhtnmof all living
entities; sukha-dukha-upapattayefor administering happiness and distress;
tamHim; nanot; ativartitumto overcome; daityO demons;
pauruaiby human endeavors; varathe supreme controller; pumna
person.
TRANSLATION
O Daityas, by human efforts no one can supersede the Supreme Personality
of Godhead, who can bring happiness and distress to all living entities.
TEXT 21
H F"H "H dF l
878
F H HU H ll -! ll
yo no bhavya prg sd
abhavya divaukasm
sa eva bhagavn adya
vartate tad-viparyayam
SYNONYMS
yathe time factor, which represents the Supreme Personality of Godhead;
naof us; bhavyafor the improvement; prkformerly; stwas
situated; abhavyafor the defeat; diva-okasmof the demigods; sathat
time factor; evaindeed; bhagavnthe representative of the Supreme
Person; adyatoday; vartateis existing; tat-viparyayamjust the opposite of
our favor.
TRANSLATION
The supreme time factor, which represents the Supreme Person, was
previously in our favor and not in favor of the demigods, but now that same
time factor is against us.
TEXT 22
N F=H N H " 9'" l
F" > d H ll -- ll
balena sacivair buddhy
durgair mantrauadhdibhi
smdibhir upyai ca
kla ntyeti vai jana
879
SYNONYMS
balenaby material power; sacivaiby the counsel of ministers;
buddhyby intelligence; durgaiby fortresses; mantra-auadha-dibhiby
mystic chanting or the influence of drugs and herbs; sma-dibhiby
diplomacy and other such means; upyai caby similar other attempts;
klamthe time factor, representing the Supreme Lord; nanever;
atyetican overcome; vaiindeed; janaany person.
TRANSLATION
No one can surpass the time representation of the Supreme Personality of
Godhead by material power, by the counsel of ministers, by intelligence, by
diplomacy, by fortresses, by mystic mantras, by drugs, by herbs or by any other
means.
TEXT 23
H N ' = l
" H F HU ' H " ll - ll
bhavadbhir nirjit hy ete
bahuo 'nucar hare
daivenarddhais ta evdya
yudhi jitv nadanti na
SYNONYMS
bhavadbhiby all of you demons; nirjithave been defeated; hiindeed;
eteall these soldiers of the demigods; bahuain great number;
anucarfollowers; hareof Lord Viu; daivenaby providence;
880
ddhaiwhose opulence was increased; tethey (the demigods);
evaindeed; adyatoday; yudhiin the fight; jitvdefeating; nadantiare
vibrating in jubilation; naus.
TRANSLATION
Previously, being empowered by providence, you defeated a great number of
such followers of Lord Viu. But today those same followers, having defeated
us, are roaring in jubilation like lions.
PURPORT
Bhagavad-gt mentions five causes of defeat or victory. Of these five, daiva
(providence) is the most powerful (na ca daivt para balam). Bali Mahrja
knew the secret of how he had formerly been victorious because providence
was in his favor. Now, since that same providence was not in his favor, there
was no possibility of his victory. Thus he very intelligently forbade his
associates to fight.
TEXT 24
H H " " H F" l
F d '~ H d ll -H ll
etn vaya vijeymo
yadi daiva prasdati
tasmt kla pratkadhva
yo no 'rthatvya kalpate
SYNONYMS
etnall these soldiers of the demigods; vayamwe; vijeymashall gain
881
victory over them; yadiif; daivamprovidence; prasdatiis in favor;
tasmttherefore; klamthat favorable time; pratkadhvamwait until;
yawhich; naour; arthatvya kalpateshould be considered in our favor.
TRANSLATION
Unless providence is in our favor, we shall not be able to gain victory.
Therefore we must wait for that favorable time when our defeating them will be
possible.
TEXT 25
d 3H=
" H " "H ~ l
F H H H 9 "B ll -7 ll
r-uka uvca
patyur nigadita rutv
daitya-dnava-ythap
ras nirvivi rjan
viu-prada tit
SYNONYMS
r-uka uvcar ukadeva Gosvm said; patyuof their master (Bali
Mahrja); nigaditamwhat had been thus described; rutvafter hearing;
daitya-dnava-ytha-pthe leaders of the Daityas and demons; rasmthe
lower regions of the universe; nirvivientered; rjanO King;
viu-pradaby the associates of Lord Viu; titdriven.
882
TRANSLATION
ukadeva Gosvm continued: O King, in accordance with the order of their
master, Bali Mahrja, all the chiefs of the demons and the Daityas entered the
lower regions of the universe, to which they were driven by the soldiers of
Viu.
TEXT 26
~ F H H< =d9 l
NN' H N F ' ll - ll
atha trkya-suto jtv
vir prabhu-cikritam
babandha vruai pair
bali stye 'hani kratau
SYNONYMS
athathereafter; trkya-sutaGarua; jtvknowing; virthe king of
birds; prabhu-cikritamthe desire of Lord Viu as Vmanadeva;
babandhaarrested; vruaibelonging to Varua; paiby the ropes;
balimBali; styewhen soma-rasa is taken; ahanion the day; kratauat
the time of sacrifice.
TRANSLATION
Thereafter, on the day of soma-pna, after the sacrifice was finished,
Garua, king of the birds, understanding the desire of his master, arrested Bali
Mahrja with the ropes of Varua.
883
PURPORT
Garua, the constant companion of the Supreme Personality of Godhead,
knows the confidential part of the Lord's desire. Bali Mahrja's tolerance and
devotion were undoubtedly superexcellent. Garua arrested Bali Mahrja to
show the entire universe the greatness of the King's tolerance.
TEXT 27
d F" "F FH " l
'F H H ll -O ll
hhkro mahn sd
rodasyo sarvato diam
nighyame 'sura-patau
viun prabhaviun
SYNONYMS
hh-kraa tumultuous roar of lamentation; mahngreat; stthere
was; rodasyoin both the lower and upper planetary systems;
sarvataeverywhere; diamall directions; nighyamebecause of being
suppressed; asura-patauwhen Bali Mahrja, the King of the demons;
viunby Lord Viu; prabhaviunwho is the most powerful
everywhere.
TRANSLATION
When Bali Mahrja was thus arrested by Lord Viu, who is the most
powerful, there was a great roar of lamentation in all directions throughout the
upper and lower planetary systems of the universe.
884
TEXT 28
N H H H l
8 F~ "F ll - ll
ta baddha vruai pair
bhagavn ha vmana
naa-riya sthira-prajam
udra-yaasa npa
SYNONYMS
tamunto him; baddhamwho was so arrested; vruai paiby the ropes
of Varua; bhagavnthe Supreme Personality of Godhead; hasaid;
vmanaVmanadeva; naa-riyamunto Bali Mahrja, who had lost his
bodily luster; sthira-prajambut was all the same determined in his decision;
udra-yaasamthe most magnanimous and celebrated; npaO King.
TRANSLATION
O King, the Supreme Personality of Godhead, Vmanadeva, then spoke to
Bali Mahrja, the most liberal and celebrated personality whom He had
arrested with the ropes of Varua. Bali Mahrja had lost all bodily luster, but
he was nonetheless fixed in his determination.
PURPORT
When one is bereft of all his possessions, he is certainly reduced in bodily
luster. But although Bali Mahrja had lost everything, he was fixed in his
determination to satisfy Vmanadeva, the Supreme Personality of Godhead. In
Bhagavad-gt, such a person is called sthita-praja. A pure devotee is never
885
deviated from the service of the Lord, despite all difficulties and impediments
offered by the illusory energy. Generally men who have wealth and opulence
are famous, but Bali Mahrja became famous for all time by being deprived of
all his possessions. This is the special mercy of the Supreme Personality of
Godhead toward His devotees. The Lord says, yasyham anughmi hariye
tad-dhana anai [SB 10.88.8]. As the first installment of His special favor,
the Lord takes away all the possessions of His devotee. A devotee, however, is
never disturbed by such a loss. He continues his service, and the Lord amply
rewards him, beyond the expectations of any common man.
TEXT 29
" " HF l
FH d ll - ll
padni tri dattni
bhmer mahya tvaysura
dvbhy krnt mah sarv
ttyam upakalpaya
SYNONYMS
padnifootsteps; trithree; dattnihave been given; bhmeof land;
mahyamunto Me; tvayby you; asuraO King of the demons;
dvbhymby two steps; krnthave been occupied; mahall the land;
sarvcompletely; ttyamfor the third step; upakalpayanow find the
means.
TRANSLATION
O King of the demons, you have promised to give Me three steps of land, but
886
I have occupied the entire universe with two steps. Now think about where I
should put My third.
TEXT 30
H F H"" F B l
H" H9 FH H ll ll
yvat tapaty asau gobhir
yvad indu sahoubhi
yvad varati parjanyas
tvat bhr iya tava
SYNONYMS
yvatas far as; tapatiis shining; asauthe sun; gobhiby the sunshine;
yvatas long or as far as; induthe moon; saha-uubhiwith the
luminaries or stars; yvatas far as; varatiare pouring rain; parjanyathe
clouds; tvatto that much distance; bhland; iyamthis; tavain your
possession.
TRANSLATION
As far as the sun and moon shine with the stars and as far as the clouds pour
rain, all the land throughout the universe is in your possession.
TEXT 31
" d d "F l
FH dF F FH ll ! ll
887
padaikena maykrnto
bhrloka kha dias tano
svarlokas te dvityena
payatas te svam tman
SYNONYMS
pad ekenaby one step only; mayby Me; krntahave been covered;
bhrlokathe entire planetary system known as Bhrloka; khamthe sky;
diaand all directions; tanoby My body; svarlokathe upper planetary
system; tein your possession; dvityenaby the second step; payata
tewhile you were seeing; svamyour own; tmanby Myself.
TRANSLATION
Of these possessions, with one step I have occupied Bhrloka, and with My
body I have occupied the entire sky and all directions. And in your presence,
with My second step, I have occupied the upper planetary system.
PURPORT
According to the Vedic description of the planetary system, all the planets
move from east to west. The sun, the moon and five other planets, such as
Mars and Jupiter, orbit one above another. Vmanadeva, however, expanding
His body and extending His steps, occupied the entire planetary system.
TEXT 32
" F HF l
H H F" = " ll - ll
pratirutam adtus te
888
niraye vsa iyate
via tva niraya tasmd
guru cnumodita
SYNONYMS
pratirutamwhat had been promised; adtuwho could not give; teof
you; nirayein hell; vsaresidence; iyateprescribed; vianow enter;
tvamyourself; nirayamthe hellish planet; tasmttherefore; guruby
your spiritual master; caalso; anumoditaapproved.
TRANSLATION
Because you have been unable to give charity according to your promise, the
rule is that you should go down to live in the hellish planets. Therefore, in
accordance with the order of ukrcrya, your spiritual master, now go down
and live there.
PURPORT
It is said:
nryaa-par sarve
na kutacana bibhyati
svargpavarga-narakev
api tulyrtha-darina
"Devotees solely engaged in the devotional service of the Supreme Personality
of Godhead, Nryaa, never fear any condition of life. For them the heavenly
planets, liberation and the hellish planets are all the same, for such devotees
are interested only in the service of the Lord." (SB 6.17.28) A devotee engaged
in the service of Nryaa is always in equilibrium. A devotee actually lives
transcendentally. Although he may appear to have gone to hell or heaven, he
889
does not live in either place; rather, he always lives in Vaikuha (sa gun
samattyaitn brahma-bhyya kalpate [Bg. 14.26]). Vmanadeva asked Bali
Mahrja to go to the hellish planets, apparently just to show the entire
universe how tolerant he was, and Bali Mahrja did not hesitate to carry out
the order. A devotee does not live alone. Of course, everyone lives with the
Supreme Personality of Godhead, but because the devotee is engaged in His
service, he actually does not live in any material condition. Bhaktivinoda
hkura says, ka janma hao yath tuy dsa. Thus he prays to take birth as an
insignificant insect in the association of devotees. Because devotees are
engaged in the service of the Lord, anyone who lives with them also lives in
Vaikuha.
TEXT 33
H ~ ~FF " FH ' l
F" '~ H ll ll
vth manorathas tasya
dra svarga pataty adha
pratirutasydnena
yo 'rthina vipralambhate
SYNONYMS
vthwithout any good result; manorathamental concoction; tasyaof
him; drafar away; svargaelevation to the higher planetary system;
patatifalls down; adhato a hellish condition of life; pratirutasyathings
promised; adnenabeing unable to give; yaanyone who; arthinama
beggar; vipralambhatecheats.
890
TRANSLATION
Far from being elevated to the heavenly planets or fulfilling one's desire, one
who does not properly give a beggar what he has promised falls down to a hellish
condition of life.
TEXT 34
H =' "" H ="H l
" d H d= F ll H ll
vipralabdho dadmti
tvayha chya-mnin
tad vyalka-phala bhukva
niraya katicit sam
SYNONYMS
vipralabdhanow I am cheated; dadmiI promise I shall give you; itithus;
tvayby you; ahamI am; caalso; hya-mninby being very proud of
your opulence; tattherefore; vyalka-phalamas a result of cheating;
bhukvayou enjoy; nirayamin hellish life; katicita few; samyears.
TRANSLATION
Being falsely proud of your possessions, you promised to give Me land, but
you could not fulfill your promise. Therefore, because your promise was false,
you must live for a few years in hellish life.
PURPORT
891
The false prestige of thinking "I am very rich, and I possess such vast
property" is another side of material life. Everything belongs to the Supreme
Personality of Godhead, and no one else possesses anything. This is the real
fact. vsyam ida sama yat kica jagaty jagat. Bali Mahrja was
undoubtedly the most exalted devotee, whereas previously he had maintained
a misunderstanding due to false prestige. By the supreme will of the Lord, he
now had to go to the hellish planets, but because he went there by the order of
the Supreme Personality of Godhead, he lived there more opulently than one
could expect to live in the planets of heaven. A devotee always lives with the
Supreme Personality of Godhead, engaging in His service, and therefore he is
always transcendental to hellish or heavenly residences.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-first Chapter,
of the rmad-Bhgavatam, entitled "Bali Mahrja Arrested by the Lord"
22. Bali Mahrja Surrenders His Life
The summary of this Twenty-second Chapter is as follows. The Supreme
Personality of Godhead was pleased by the behavior of Bali Mahrja. Thus
the Lord placed him on the planet Sutala, and there, after bestowing
benedictions upon him, the Lord agreed to become his doorman.
Bali Mahrja was extremely truthful. Being unable to keep his promise, he
was very much afraid, for he knew that one who has deviated from
truthfulness is insignificant in the eyes of society. An exalted person can suffer
the consequences of hellish life, but he is very much afraid of being defamed
for deviation from the truth. Bali Mahrja agreed with great pleasure to
accept the punishment awarded him by the Supreme Personality of Godhead.
892
In Bali Mahrja's dynasty there were many asuras who because of their
enmity toward Viu had achieved a destination more exalted than that of
many mystic yogs. Bali Mahrja specifically remembered the determination
of Prahlda Mahrja in devotional service. Considering all these points, he
decided to give his head in charity as the place for Viu's third step. Bali
Mahrja also considered how great personalities give up their family
relationships and material possessions to satisfy the Supreme Personality of
Godhead. Indeed, they sometimes even sacrifice their lives for the satisfaction
of the Lord, just to become His personal servants. Accordingly, by following in
the footsteps of previous cryas and devotees, Bali Mahrja perceived
himself successful.
While Bali Mahrja, having been arrested by the ropes of Varua, was
offering prayers to the Lord, his grandfather Prahlda Mahrja appeared
there and described how the Supreme Personality of Godhead had delivered
Bali Mahrja by taking his possessions in a tricky way. While Prahlda
Mahrja was present, Lord Brahm and Bali's wife, Vindhyvali, described the
supremacy of the Supreme Lord. Since Bali Mahrja had given everything to
the Lord, they prayed for his release. The Lord then described how a
nondevotee's possession of wealth is a danger whereas a devotee's opulence is a
benediction from the Lord. Then, being pleased with Bali Mahrja, the
Supreme Lord offered His disc to protect Bali Mahrja and promised to
remain with him.
TEXT 1
d 3H=
H H d N HF l
U ' H =lH H= ll ! ll
r-uka uvca
893
eva viprakto rjan
balir bhagavatsura
bhidyamno 'py abhinntm
pratyhviklava vaca
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamthus, as aforementioned;
vipraktahaving been put into difficulty; rjanO King; baliMahrja
Bali; bhagavatby the Personality of Godhead Vmanadeva; asurathe
King of the asuras; bhidyamna apialthough situated in this uncomfortable
position; abhinna-tmwithout being disturbed in body or mind;
pratyhareplied; aviklavamundisturbed; vacathe following words.
TRANSLATION
ukadeva Gosvm said: O King, although the Supreme Personality of
Godhead was superficially seen to have acted mischievously toward Bali
Mahrja, Bali Mahrja was fixed in his determination. Considering himself
not to have fulfilled his promise, he spoke as follows.
TEXT 2
NH=
U d H
H= d F H l
d H
" d ll - ll
r-balir uvca
yady uttamaloka bhavn mamerita
894
vaco vyalka sura-varya manyate
karomy ta tan na bhavet pralambhana
pada ttya kuru ri me nijam
SYNONYMS
r-bali uvcaBali Mahrja said; yadiif; uttamalokaO Supreme Lord;
bhavnYour good self; mamamy; ritampromised; vacawords;
vyalkamfalse; sura-varyaO greatest of all suras (demigods);
manyateYou think so; karomiI shall make it; tamtruth; tatthat
(promise); nanot; bhavetwill become; pralambhanamcheating;
padamstep; ttyamthe third; kurujust do it; rion the head;
memy; nijamYour lotus feet.
TRANSLATION
Bali Mahrja said: O best Personality of Godhead, most worshipable for all
the demigods, if You think that my promise has become false, I shall certainly
rectify matters to make it truthful. I cannot allow my promise to be false.
Please, therefore, place Your third lotus footstep on my head.
PURPORT
Bali Mahrja could understand the pretense of Lord Vmanadeva, who
had taken the side of the demigods and come before him as a beggar. Although
the Lord's purpose was to cheat him, Bali Mahrja took pleasure in
understanding how the Lord will cheat His devotee to glorify the devotee's
position. It is said that God is good, and this is a fact. Whether He cheats or
rewards, He is always good. Bali Mahrja therefore addressed Him as
Uttamaloka. "Your Lordship," he said, "You are always praised with the best of
selected verses. On behalf of the demigods, You disguised Yourself to cheat me,
saying that You wanted only three paces of land, but later You expanded Your
895
body to such an extent that with two footsteps You covered the entire
universe. Because You were working on behalf of Your devotees, You do not
regard this as cheating. Never mind. I cannot be considered a devotee.
Nonetheless, because although You are the husband of the goddess of fortune
You have come to me to beg, I must satisfy You to the best of my ability. So
please do not think that I wanted to cheat You; I must fulfill my promise. I still
have my body. When I place my body for Your satisfaction, please put Your
third step on my head." Since the Lord had covered the entire universe with
two steps, one might ask how Bali Mahrja's head could be sufficient for His
third step? Bali Mahrja, however, thought that the possessor of wealth must
be greater than the possession. Therefore although the Lord had taken all his
possessions, the head of Bali Mahrja, the possessor, would provide adequate
place for the Lord's third step.
TEXT 3
N "
N'" F" " l
H~ d " H H
"F' H"" ~ ll ll
bibhemi nha nirayt pada-cyuto
na pa-bandhd vyasand duratyayt
naivrtha-kcchrd bhavato vinigrahd
asdhu-vdd bham udvije yath
SYNONYMS
bibhemiI do fear; nanot; ahamI; niraytfrom a position in hell;
pada-cyutanor do I fear being deprived of my position; nanor;
pa-bandhtfrom being arrested by the ropes of Varua; vyasantnor
896
from the distress; duratyaytwhich was unbearable for me; nanor;
evacertainly; artha-kcchrtbecause of poverty, or scarcity of money;
bhavataof Your Lordship; vinigrahtfrom the punishment I am now
suffering; asdhu-vdtfrom defamation; bhamvery much; udvijeI
become anxious; yathas.
TRANSLATION
I do not fear being deprived of all my possessions, living in hellish life, being
arrested for poverty by the ropes of Varua or being punished by You as much
as I fear defamation.
PURPORT
Although Bali Mahrja fully surrendered to the Supreme Personality of
Godhead, he could not tolerate being defamed for cheating a
brhmaa-brahmacr. Being quite alert in regard to his reputation, he thought
deeply about how to prevent being defamed. The Lord, therefore, gave him the
good counsel to prevent defamation by offering his head. A Vaiava does not
fear any punishment. Nryaa-par sarve na kutacana bibhyati (SB 6.17.28).
TEXT 4
F "B l
F ">" ll H ll
pus lghyatama manye
daam arhattamrpitam
ya na mt pit bhrt
suhda cdianti hi
897
SYNONYMS
pusmof men; lghya-tamamthe most exalted; manyeI consider;
daampunishment; arhattama-arpitamgiven by You, the supreme
worshipable Lord; yamwhich; naneither; mtmother; pitfather;
bhrtbrother; suhdafriends; caalso; diantioffer; hiindeed.
TRANSLATION
Although a father, mother, brother or friend may sometimes punish one as a
well-wisher, they never punish their subordinate like this. But because You are
the most worshipable Lord, I regard the punishment You have given me as most
exalted.
PURPORT
Punishment meted out by the Supreme Personality of Godhead is accepted
by the devotee as the greatest mercy.
tat te 'nukamp susamkamo
bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namas te
jveta yo mukti-pade sa dya-bhk
"One who seeks Your compassion and thus tolerates all kinds of adverse
conditions due to the karma of his past deeds, who engages always in Your
devotional service with his mind, words and body, and who always offers
obeisances to You is certainly a bona fide candidate for liberation." (SB 10.14.8)
A devotee knows that so-called punishment by the Supreme Personality of
Godhead is only His favor to correct His devotee and bring him to the right
path. Therefore the punishment awarded by the Supreme Personality of
Godhead cannot be compared to even the greatest benefit awarded by one's
898
material father, mother, brother or friend.
TEXT 5
H F l
' d"' H = " ll 7 ll
tva nnam asur na
paroka paramo guru
yo no 'neka-madndhn
vibhraa cakur diat
SYNONYMS
tvamYour Lordship; nnamindeed; asurmof the demons; naas
we are; parokaindirect; paramathe supreme; guruspiritual master;
yaYour Lordship; naof us; anekamany; mada-andhnmblinded by
material opulences; vibhraamdestroying our false prestige; cakuthe
eye of knowledge; diatgave.
TRANSLATION
Since Your Lordship is indirectly the greatest well-wisher of us demons, You
act for our best welfare by posing as if our enemy. Because demons like us
always aspire for a position of false prestige, by chastising us You give us the
eyes by which to see the right path.
PURPORT
Bali Mahrja considered the Supreme Personality of Godhead a better
friend to the demons than to the demigods. In the material world, the more
one gets material possessions, the more he becomes blind to spiritual life. The
899
demigods are devotees of the Lord for the sake of material possessions, but
although the demons apparently do not have the Supreme Personality of
Godhead on their side, He always acts as their well-wisher by depriving them
of their positions of false prestige. By false prestige one is misguided, so the
Supreme Lord takes away their position of false prestige as a special favor.
TEXTS 6-7
F H N' " HN ' l
NH F d ll ll
'F H d l
N> H H B = ~ ll O ll
yasmin vairnubandhena
vyhena vibudhetar
bahavo lebhire siddhi
ym u haiknta-yogina
tenha nighto 'smi
bhavat bhri-karma
baddha ca vruai pair
ntivre na ca vyathe
SYNONYMS
yasminunto You; vaira-anubandhenaby continuously treating as an
enemy; vyhenafirmly fixed by such intelligence; vibudha-itarthe
demons (those other than the demigods); bahavamany of them;
lebhireachieved; siddhimperfection; ymwhich; u hait is well known;
eknta-yoginaequal to the achievements of the greatly successful mystic
yogs; tenatherefore; ahamI; nighta asmialthough I am being
900
punished; bhavatby Your Lordship; bhri-karmawho can do many
wonderful things; baddha caI am arrested and bound; vruai paiby
the ropes of Varua; na ati-vreI am not at all ashamed of this; na ca
vyathenor am I suffering very much.
TRANSLATION
Many demons who were continuously inimical toward You finally achieved
the perfection of great mystic yogs. Your Lordship can perform one work to
serve many purposes, and consequently, although You have punished me in
many ways, I do not feel ashamed of having been arrested by the ropes of
Varua, nor do I feel aggrieved.
PURPORT
Bali Mahrja appreciated the Lord's mercy not only upon him but upon
many other demons. Because this mercy is liberally distributed, the Supreme
Lord is called all-merciful. Bali Mahrja was indeed a fully surrendered
devotee, but even some demons who were not at all devotees but merely
enemies of the Lord attained the same exalted position achieved by many
mystic yogs. Thus Bali Mahrja could understand that the Lord had some
hidden purpose in punishing him. Consequently he was neither unhappy nor
ashamed because of the awkward position in which he had been put by the
TEXT 8
H"F
" Hd F' H" l
H H=H F
901
F FH FH ll ll
pitmaho me bhavadya-sammata
prahrda vikta-sdhu-vda
bhavad-vipakea vicitra-vaiasa
samprpitas tva parama sva-pitr
SYNONYMS
pitmahagrandfather; memy; bhavadya-sammataapproved by the
devotees of Your Lordship; prahrdaPrahlda Mahrja;
vikta-sdhu-vdafamous, being celebrated everywhere as a devotee;
bhavat-vipakeasimply going against You; vicitra-vaiasaminventing
different kinds of harassments; samprpitasuffered; tvamYou;
paramathe supreme shelter; sva-pitrby his own father.
TRANSLATION
My grandfather Prahlda Mahrja is famous, being recognized by all Your
devotees. Although harassed in many ways by his father, Hirayakaipu, he still
remained faithful, taking shelter at Your lotus feet.
PURPORT
A pure devotee like Prahlda Mahrja, although harassed circumstantially
in many ways, never gives up the shelter of the Supreme Personality of
Godhead to take shelter of anyone else. A pure devotee never complains
against the mercy of the Supreme Personality of Godhead. A vivid example is
Prahlda Mahrja. Examining the life of Prahlda Mahrja, we can see how
severely he was harassed by his own father, Hirayakaipu, yet he did not
divert his attention from the Lord even to the smallest extent. Bali Mahrja,
following in the footsteps of his grandfather Prahlda Mahrja, remained
902
fixed in his devotion to the Lord, despite the Lord's having punished him.
TEXT 9
d '
d ~ FH"F l
d F F
F d 9 ll ll
kim tmannena jahti yo 'ntata
ki riktha-hrai svajankhya-dasyubhi
ki jyay sasti-hetu-bhtay
martyasya gehai kim ihyuo vyaya
SYNONYMS
kimwhat is the use; tman anenaof this body; jahtigives up;
yawhich (body); antataat the end of life; kimwhat is the use;
riktha-hraithe plunderers of wealth; svajana-khya-dasyubhithey who
are actually plunderers but who pass by the name of relatives; kimwhat is the
use; jyayof a wife; sasti-hetu-bhtaywho is the source of increasing
material conditions; martyasyaof a person sure to die; gehaiof houses,
family and community; kimwhat is the use; ihain which house; yuaof
the duration of life; vyayasimply wasting.
TRANSLATION
What is the use of the material body, which automatically leaves its owner at
the end of life? And what is the use of all one's family members, who are
actually plunderers taking away money that is useful for the service of the Lord
in spiritual opulence? What is the use of a wife? She is only the source of
903
increasing material conditions. And what is the use of family, home, country
and community? Attachment for them merely wastes the valuable energy of
one's lifetime.
PURPORT
The Supreme Personality of Godhead, Ka, advises, sarva-dharmn
parityajya mm eka araa vraja: "Give up all other varieties of religion and
just surrender unto Me." The common man does not appreciate such a
statement by the Supreme Personality of Godhead because he thinks that
during his lifetime his family, society, country, body and relatives are
everything. Why should one give up any one of them and take shelter of the
Supreme Personality of Godhead? But from the behavior of great personalities
like Prahlda Mahrja and Bali Mahrja we understand that surrendering to
the Lord is the right action for an intelligent person. Prahlda Mahrja took
shelter of Viu against the will of his father. Similarly, Bali Mahrja took
shelter of Vmanadeva against the will of his spiritual master, ukrcrya, and
all the leading demons. People may be surprised that devotees like Prahlda
Mahrja and Bali Mahrja could seek shelter of the side of the enemy, giving
up the natural affinity for family, hearth and home. In this connection, Bali
Mahrja explains that the body, which is the center of all material activities,
is also a foreign element. Even though we want to keep the body fit and
helpful to our activities, the body cannot continue eternally. Although I am
the soul, which is eternal, after using the body for some time I have to accept
another body (tath dehntara-prpti [Bg. 2.13]), according to the laws of
nature, unless I render some service with the body for advancement in
devotional service. One should not use the body for any other purpose. One
must know that if he uses the body for any other purpose he is simply wasting
time, for as soon as the time is ripe, the soul will automatically leave the body.
We are very interested in society, friendship and love, but what are they?
Those in the garb of friends and relatives merely plunder the hard-earned
money of the bewildered soul. Everyone is affectionate toward his wife and is
904
attached to her, but what is this wife? The wife is called str, which means, "one
who expands the material condition." If a person lives without a wife, his
material conditions are less extensive. As soon as one marries and is connected
with a wife, his material necessities increase.
pusa striy mithun-bhvam eta
tayor mitho hdaya-granthim hu
ato gha-ketra-sutpta-vittair
janasya moho 'yam aha mameti
"The attraction between male and female is the basic principle of material
existence. On the basis of this misconception, which ties together the hearts of
the male and female, one becomes attracted to his body, home, property,
children, relatives and wealth. In this way one increases life's illusions and
thinks in terms of 'I and mine.' " (SB 5.5.8) Human life is meant for
self-realization, not for increasing unwanted things. Actually, a wife increases
unwanted things. One's lifetime, one's home and everything one has, if not
properly used in the service of the Lord, are all sources of material conditions
of perpetual suffering under the threefold miseries (adhytmika, adhibhautika
and adhidaivika). Unfortunately, there is no institution in human society for
education on this subject. People are kept in darkness about the goal of life,
and thus there is a continuous struggle for existence. We speak of "survival of
the fittest," but no one survives, for no one is free under material conditions.
TEXT 10
~ F >
'N ' H " l
'H " d "
FHF F ll ! ll
905
ittha sa nicitya pitmaho mahn
agdha-bodho bhavata pda-padmam
dhruva prapede hy akutobhaya jand
bhta svapaka-kapaasya sattama
SYNONYMS
itthambecause of this (as stated above); sahe, Prahlda Mahrja;
nicityadefinitely deciding on this point; pitmahamy grandfather;
mahnthe great devotee; agdha-bodhamy grandfather, who received
unlimited knowledge because of his devotional service; bhavataof Your
Lordship; pda-padmamthe lotus feet; dhruvamthe infallible, eternal
shelter; prapedesurrendered; hiindeed; akuta-bhayamcompletely free
of fear; jantfrom ordinary common people; bhtabeing afraid;
svapaka-kapaasyaof Your Lordship, who kill the demons on our own side;
sat-tamaO best of the best.
TRANSLATION
My grandfather, the best of all men, who achieved unlimited knowledge and
was worshipable for everyone, was afraid of the common men in this world.
Being fully convinced of the substantiality afforded by shelter at Your lotus
feet, He took shelter of Your lotus feet, against the will of his father and
demoniac friends, who were killed by Your own self.
TEXT 11
~ FHd
" H F l
" d dH H
906
' H F=' N ' ll !! ll
athham apy tma-ripos tavntika
daivena nta prasabha tyjita-r
ida ktntntika-varti jvita
yaydhruva stabdha-matir na budhyate
SYNONYMS
athatherefore; ahamI; apialso; tma-ripowho are the traditional
enemy of the family; tavaof Your good self; antikamthe shelter;
daivenaby providence; ntabrought in; prasabhamby force;
tyjitabereft of; rall opulence; idamthis philosophy of life;
kta-anta-antika-vartialways given the facility for death; jvitamthe
duration of life; yayby such material opulence; adhruvamas temporary;
stabdha-matisuch an unintelligent person; na budhyatecannot
understand.
TRANSLATION
Only by providence have I been forcibly brought under Your lotus feet and
deprived of all my opulence. Because of the illusion created by temporary
opulence, people in general, who live under material conditions, facing
accidental death at every moment, do not understand that this life is temporary.
Only by providence have I been saved from that condition.
PURPORT
Bali Mahrja appreciated the actions of the Supreme Personality of
Godhead, although all the members of the demoniac families except Prahlda
Mahrja and Bali Mahrja considered Viu their eternal traditional enemy.
As described by Bali Mahrja, Lord Viu was actually not the enemy of the
907
family but the best friend of the family. The principle of this friendship has
already been stated. Yasyham anughnmi hariye tad-dhana anai: [SB
10.88.8] the Lord bestows special favor upon His devotee by taking away all his
material opulences. Bali Mahrja appreciated this behavior by the Lord.
Therefore he said, daivena nta prasabha tyjita-r: "It is to bring me to the
right platform of eternal life that You have put me into these circumstances."
Actually, everyone should fear the so-called society, friendship and love for
which he works so hard all day and night. As indicated by Bali Mahrja by
the words jand bhta, every devotee in Ka consciousness should always be
afraid of the common man engaged in pursuing material prosperity. Such a
person is described as pramatta, a madman chasing the will-o'-the-wisp. Such
men do not know that after a hard struggle for life one must change his body,
with no certainty of what kind of body he will receive next. Those who are
completely established in Ka conscious philosophy and who therefore
understand the aim of life will never take to the activities of the materialistic
dog race. But if a sincere devotee somehow does fall down, the Lord corrects
him and saves him from gliding down to the darkest region of hellish life.
adnta-gobhir viat tamisra
puna puna carvita-carvanm
(SB 7.5.30)
The materialistic way of life is nothing but the repeated chewing of that which
has already been chewed. Although there is no profit in such a life, people are
enamored of it because of uncontrolled senses. Nna pramatta kurute
vikarma [SB 5.5.4]. Because of uncontrolled senses, people fully engage in sinful
activities by which they get a body full of suffering. Bali Mahrja appreciated
how the Lord had saved him from such a bewildered life of ignorance. He
therefore said that his intelligence had been stunned. Stabdha-matir na
budhyate. He could not understand how the Supreme Personality of Godhead
favors His devotees by forcibly stopping their materialistic activities.
908
TEXT 12
d 3H=
F ~ 9F " H l
d B dH ~ ll !- ll
r-uka uvca
tasyettha bhamasya
prahrdo bhagavat-priya
jagma kuru-reha
rk-patir ivotthita
SYNONYMS
r-uka uvcar ukadeva Gosvm said; tasyaBali Mahrja;
itthamin this way; bhamasyawhile describing his fortunate position;
prahrdaMahrja Prahlda, his grandfather; bhagavat-priyathe most
favored devotee of the Supreme Personality of Godhead; jagmaappeared
there; kuru-rehaO best of the Kurus, Mahrja Parkit; rk-patithe
moon; ivalike; utthitahaving risen.
TRANSLATION
ukadeva Gosvm said: O best of the Kurus, while Bali Mahrja was
describing his fortunate position in this way, the most dear devotee of the Lord,
Prahlda Mahrja, appeared there, like the moon rising in the nighttime.
TEXT 13
" F FH
909
H l
lN&H9
NN 9 ll ! ll
tam indra-sena sva-pitmaha riy
virjamna nalinyatekaam
pru piagmbaram ajana-tvia
pralamba-bhu ubhagarabham aikata
SYNONYMS
tamthat Prahlda Mahrja; indra-senaBali Mahrja, who now
possessed all the military force of Indra; sva-pitmahamunto his grandfather;
riypresent with all beautiful features; virjamnamstanding there;
nalina-yata-kaamwith eyes as broad as the petals of a lotus; pruma
very beautiful body; piaga-ambaramdressed in yellow garments;
ajana-tviamwith his body resembling black ointment for the eyes;
pralamba-bhumvery long arms; ubhaga-abhamthe best of all auspicious
persons; aikatahe saw.
TRANSLATION
Then Bali Mahrja saw his grandfather Prahlda Mahrja, the most
fortunate personality, whose dark body resembled black ointment for the eyes.
His tall, elegant figure was dressed in yellow garments, he had long arms, and
his beautiful eyes were like the petals of a lotus. He was very dear and pleasing
to everyone.
TEXT 14
F NH
910
F HH l
' H =
FH B= N H ll !H ll
tasmai balir vrua-pa-yantrita
samarhaa nopajahra prvavat
nanma mrdhnru-vilola-locana
sa-vra-ncna-mukho babhva ha
SYNONYMS
tasmaiunto Prahlda Mahrja; baliBali Mahrja;
vrua-pa-yantritabeing bound by the ropes of Varua;
samarhaambefitting respect; nanot; upajahraoffered; prva-vatlike
before; nanmahe offered obeisances; mrdhnwith the head;
aru-vilola-locanaeyes inundated with tears; sa-vrawith shyness;
ncnadownward; mukhaface; babhva hahe so became.
TRANSLATION
Being bound by the ropes of Varua, Bali Mahrja could not offer befitting
respect to Prahlda Mahrja as he had before. Rather, he simply offered
respectful obeisances with his head, his eyes being inundated with tears and his
face lowered in shame.
PURPORT
Since Bali Mahrja had been arrested by Lord Vmanadeva, he was
certainly to be considered an offender. Bali Mahrja seriously felt that he was
an offender to the Supreme Personality of Godhead. Certainly Prahlda
Mahrja would not like this. Therefore Bali Mahrja was ashamed and hung
911
his head.
TEXT 15
F F " F
F "U F l
3 F
' d H =lH ll !7 ll
sa tatra hsnam udkya sat-pati
hari sunanddy-anugair upsitam
upetya bhmau iras mah-man
nanma mrdhn pulakru-viklava
SYNONYMS
saPrahlda Mahrja; tatrathere; ha snamseated; udkyaafter
seeing; sat-patimthe Supreme Personality of Godhead, master of the
liberated souls; harimLord Hari; sunanda-di-anugaiby His followers, like
Sunanda; upsitambeing worshiped; upetyareaching nearby; bhmauon
the ground; iraswith his head (bowed down); mah-manthe great
devotee; nanmaoffered obeisances; mrdhnwith his head;
pulaka-aru-viklavaagitated by tears of jubilation.
TRANSLATION
When the great personality Prahlda Mahrja saw that the Supreme Lord
was sitting there, surrounded and worshiped by His intimate associates like
Sunanda, he was overwhelmed with tears of jubilation. Approaching the Lord
and falling to the ground, he offered obeisances to the Lord with his head.
912
TEXT 16
" 3H=
HH " ""
" HU ~ H l
F d
H ll ! ll
r-prahrda uvca
tvayaiva datta padam aindram rjita
hta tad evdya tathaiva obhanam
manye mahn asya kto hy anugraho
vibhraito yac chriya tma-mohant
SYNONYMS
r-prahrda uvcaPrahlda Mahrja said; tvayby Your Lordship;
evaindeed; dattamwhich had been given; padamthis position;
aindramof the King of heaven; rjitamvery, very great; htamhas been
taken away; tatthat; evaindeed; adyatoday; tathas; evaindeed;
obhanambeautiful; manyeI consider; mahnvery great; asyaof him
(Bali Mahrja); ktahas been done by You; hiindeed;
anugrahamercy; vibhraitabeing bereft of; yatbecause; riyafrom
that opulence; tma-mohantwhich was covering the process of
self-realization.
TRANSLATION
Prahlda Mahrja said: My Lord, it is Your Lordship who gave this Bali the
very great opulence of the post of heavenly king, and now, today, it is You who
have taken it all away. I think You have acted with equal beauty in both ways.
913
Because his exalted position as King of heaven was putting him in the darkness
of ignorance, You have done him a very merciful favor by taking away all his
opulence.
PURPORT
As it is said, yasyham anughmi hariye tad-dhana anai (SB 10.88.8).
It is by the mercy of the Lord that one gets all material opulence, but if such
material opulence causes one to become puffed up and forget the process of
self-realization, the Lord certainly takes all the opulence away. The Lord
bestows mercy upon His devotee by helping him find out his constitutional
position. For that purpose, the Lord is always ready to help the devotee in
every way. But material opulence is sometimes dangerous because it diverts
one's attention to false prestige by giving one the impression that he is the
owner and master of everything he surveys, although actually this is not the
fact. To protect the devotee from such a misunderstanding, the Lord, showing
special mercy, sometimes takes away his material possessions. Yasyham
anughmi hariye tad-dhana anai.
TEXT 17
H
F d H=8 ~ l
F F " H
dF ll !O ll
yay hi vidvn api muhyate yatas
tat ko vicae gatim tmano yath
tasmai namas te jagad-varya vai
nryaykhila-loka-skie
914
SYNONYMS
yayby which material opulence; hiindeed; vidvn apieven a person
fortunately advanced in education; muhyatebecomes bewildered;
yataself-controlled; tatthat; kawho; vicaecan search for;
gatimthe progress; tmanaof the self; yathproperly; tasmaiunto
Him; namaI offer my respectful obeisances; teunto You;
jagat-varyaunto the Lord of the universe; vaiindeed; nryayaunto
His Lordship Nryaa; akhila-loka-skiewho are the witness of all
creation.
TRANSLATION
Material opulence is so bewildering that it makes even a learned,
self-controlled man forget to search for the goal of self-realization. But the
Supreme Personality of Godhead, Nryaa, the Lord of the universe, can see
everything by His will. Therefore I offer my respectful obeisances unto Him.
PURPORT
The words ko vicae gatim tmano yath indicate that when one is puffed
up by the false prestige of possessing material opulence, he certainly neglects
the goal of self-realization. This is the position of the modern world. Because of
so-called scientific improvements in material opulence, people have entirely
given up the path of self-realization. Practically no one is interested in God,
one's relationship with God or how one should act. Modern men have
altogether forgotten such questions because they are mad for material
possessions. If this kind of civilization continues, the time will soon come when
the Supreme Personality of Godhead will take away all the material opulences.
Then people will come to their senses.
915
TEXT 18
d 3H=
FH "F d & l
H H= ' F " ll ! ll
r-uka uvca
tasynuvato rjan
prahrdasya ktjale
hirayagarbho bhagavn
uvca madhusdanam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; tasyaof Prahlda Mahrja;
anuvataso that he could hear; rjanO King Parkit; prahrdasyaof
Prahlda Mahrja; kta-ajalewho was standing with folded hands;
hirayagarbhaLord Brahm; bhagavnthe most powerful; uvcasaid;
madhusdanamunto Madhusdana, the Personality of Godhead.
TRANSLATION
ukadeva Gosvm continued: O King Parkit, Lord Brahm then began to
speak to the Supreme Personality of Godhead, within the hearing of Prahlda
Mahrja, who stood nearby with folded hands.
TEXT 19
N H F m H l
& " N9 'HS ll ! ll
916
baddha vkya pati sdhv
tat-patn bhaya-vihval
prjali praatopendra
babhe 'v-mukh npa
SYNONYMS
baddhamarrested; vkyaseeing; patimher husband; sdhvthe chaste
woman; tat-patnBali Mahrja's wife; bhaya-vihvalbeing very disturbed
by fear; prjaliwith folded hands; praathaving offered obeisances;
upendramunto Vmanadeva; babheaddressed; avk-mukhwith face
downward; npaO Mahrja Parkit.
TRANSLATION
But Bali Mahrja's chaste wife, afraid and aggrieved at seeing her husband
arrested, immediately offered obeisances to Lord Vmanadeva [Upendra]. She
folded her hands and spoke as follows.
PURPORT
Although Lord Brahm was speaking, he had to stop for a while because
Bali Mahrja's wife, Vindhyvali, who was very agitated and afraid, wanted to
say something.
TEXT 20
H'HH=
B~ " d
FH d ' ' d l
d FH dF H
917
FH"H d H" ll - ll
r-vindhyvalir uvca
krrtham tmana ida tri-jagat kta te
svmya tu tatra kudhiyo 'para a kuryu
kartu prabhos tava kim asyata vahanti
tyakta-hriyas tvad-avaropita-kart-vd
SYNONYMS
r-vindhyvali uvcaVindhyvali, the wife of Bali Mahrja, said;
kr-arthamfor the sake of pastimes; tmanaof Yourself; idamthis;
tri-jagatthe three worlds (this universe); ktamwas created; teby You;
svmyamproprietorship; tubut; tatrathereon; kudhiyafoolish rascals;
apareothers; aO my Lord; kuryuhave established; kartufor the
supreme creator; prabhofor the supreme maintainer; tavafor Your good
self; kimwhat; asyatafor the supreme annihilator; vahantithey can
offer; tyakta-hriyashameless, without intelligence; tvatby You;
avaropitafalsely imposed because of a poor fund of knowledge;
kart-vdthe proprietorship of such foolish agnostics.
TRANSLATION
rmat Vindhyvali said: O my Lord, You have created the entire universe
for the enjoyment of Your personal pastimes, but foolish, unintelligent men
have claimed proprietorship for material enjoyment. Certainly they are
shameless agnostics. Falsely claiming proprietorship, they think they can give
charity and enjoy. In such a condition, what good can they do for You, who are
the independent creator, maintainer and annihilator of this universe?
PURPORT
918
Bali Mahrja's wife, who was most intelligent, supported the arrest of her
husband and accused him of having no intelligence because he had claimed
proprietorship of the property of the Lord. Such a claim is a sign of demoniac
life. Although the demigods, who are officials appointed by the Lord for
management, are attached to materialistic enjoyment, they never claim to be
proprietors of the universe, for they know that the actual proprietor of
everything is the Supreme Personality of Godhead. This is the qualification of
the demigods. But the demons, instead of accepting the exclusive
proprietorship of the Supreme Personality of Godhead, claim the property of
the universe for themselves through demarcations of nationalism. "This part is
mine, and that part is yours," they say. "This part I can give in charity, and this
part I can keep for my enjoyment." These are all demoniac conceptions. This is
described in Bhagavad-gt (16.13): idam adya may labdham ima prpsye
manoratham. "Thus far I have acquired so much money and land. Now I have
to add more and more. In this way I shall be the greatest proprietor of
everything. Who can compete with me?" These are all demoniac conceptions.
Bali Mahrja's wife accused Bali Mahrja by saying that although the
Supreme Personality of Godhead had arrested him, showing him extraordinary
mercy, and although Bali Mahrja was offering his body to the Supreme Lord
for the Lord's third step, he was still in the darkness of ignorance. Actually the
body did not belong to him, but because of his long-standing demoniac
mentality he could not understand this. He thought that since he had been
defamed for his inability to fulfill his promise of charity, and since the body
belonged to him, he would free himself from defamation by offering his body.
Actually, however, the body does not belong to anyone but the Supreme
Personality of Godhead, by whom the body is given. As stated in Bhagavad-gt
(18.61):
vara sarva-bhtn
919
yantrrhni myay
The Lord is situated in the core of everyone's heart, and, according to the
material desires of the living entity, the Lord offers a particular type of
machinethe bodythrough the agency of the material energy. The body
actually does not belong to the living entity; it belongs to the Supreme
Personality of Godhead. Under the circumstances, how could Bali Mahrja
claim that the body belonged to him?
Thus Vindhyvali, Bali Mahrja's intelligent wife, prayed that her husband
be released, by the Lord's causeless mercy. Otherwise, Bali Mahrja was
nothing but a shameless demon, specifically described as tyakta-hriyas
tvad-avaropita-kart-vd, a foolish person claiming proprietorship over the
property of the Supreme Person. In the present age, Kali-yuga, the number of
such shameless men, who are agnostics disbelieving in the existence of God,
has increased. Trying to defy the authority of the Supreme Personality of
Godhead, so-called scientists, philosophers and politicians manufacture plans
and schemes for the destruction of the world. They cannot do anything good
for the world, and unfortunately, because of Kali-yuga, they have plunged the
affairs of the world into mismanagement. Thus there is a great need for the
Ka consciousness movement for the benefit of innocent people who are
being carried away by propaganda of such demons. If the present status quo is
allowed to continue, people will certainly suffer more and more under the
leadership of these demoniac agnostics.
TEXT 21
N H=
H " H" H l
FH FH ll -! ll
r-brahmovca
920
bhta-bhvana bhtea
deva-deva jaganmaya
mucaina hta-sarvasva
nyam arhati nigraham
SYNONYMS
r-brahm uvcaLord Brahm said; bhta-bhvanaO Supreme Being,
well-wisher of everyone, who can cause one to flourish; bhta-aO master of
everyone; deva-devaO worshipable Deity of the demigods; jagat-mayaO
all-pervading one; mucaplease release; enamthis poor Bali Mahrja;
hta-sarvasvamnow bereft of everything; nanot; ayamsuch a poor man;
arhatideserves; nigrahampunishment.
TRANSLATION
Lord Brahm said: O well-wisher and master of all living entities, O
worshipable Deity of all the demigods, O all-pervading Personality of Godhead,
now this man has been sufficiently punished, for You have taken everything.
Now You can release him. He does not deserve to be punished more.
PURPORT
When Lord Brahm saw that Prahlda Mahrja and Vindhyvali had
already approached the Lord to ask mercy for Bali Mahrja, he joined them
and recommended Bali Mahrja's release on the grounds of worldly
calculations.
TEXT 22
d m ' " d d > l
921
H " = FH FHH =lH ' ll -- ll
ktsn te 'nena datt bhr
lok karmrjit ca ye
nivedita ca sarvasvam
tmviklavay dhiy
SYNONYMS
ktsnall; teunto You; anenaby Bali Mahrja; datthave been
given or returned; bh lokall land and all planets; karma-arjit
cawhatever he achieved by his pious activities; yeall of which; niveditam
cahave been offered to You; sarvasvameverything he possessed;
tmeven his body; aviklavaywithout hesitation; dhiyby such
intelligence.
TRANSLATION
Bali Mahrja had already offered everything to Your Lordship. Without
hesitation, he has offered his land, the planets and whatever else he earned by
his pious activities, including even his own body.
TEXT 23
" ' F "
" H S d H' F F l
F d
"H =lH d~ ll - ll
yat-pdayor aaha-dh salila pradya
drvkurair api vidhya sat saparym
922
apy uttam gatim asau bhajate tri-lok
dvn aviklava-man katham rtim cchet
SYNONYMS
yat-pdayoat the lotus feet of Your Lordship; aaha-dha great-minded
person who is without duplicity; salilamwater; pradyaoffering;
drvwith fully grown grass; akuraiand with buds of flowers;
apialthough; vidhyaoffering; satmmost exalted; saparymwith
worship; apialthough; uttammthe most highly elevated;
gatimdestination; asausuch a worshiper; bhajatedeserves; tri-lokmthe
three worlds; dvngiving to You; aviklava-manwithout mental
duplicity; kathamhow; rtimthe distressed condition of being arrested;
cchethe deserves.
TRANSLATION
By offering even water, newly grown grass, or flower buds at Your lotus feet,
those who maintain no mental duplicity can achieve the most exalted position
within the spiritual world. This Bali Mahrja, without duplicity, has now
offered everything in the three worlds. How then can he deserve to suffer from
arrest?
PURPORT
In Bhagavad-gt (9.26) it is stated:
patra pupa phala toya
yo me bhakty prayacchati
tad aha bhakty-upahtam
anmi prayattmana
The Supreme Personality of Godhead is so kind that if an unsophisticated
923
person, with devotion and without duplicity, offers at the lotus feet of the Lord
a little water, a flower, a fruit or a leaf, the Lord accepts it. Then the devotee is
promoted to Vaikuha, the spiritual world. Brahm drew the Lord's attention
to this subject and requested that He release Bali Mahrja, who was suffering,
being bound by the ropes of Varua, and who had already given everything,
including the three worlds and whatever he possessed.
TEXT 24
H H=
N H' l
" 9 F=' d =H ll -H ll
r-bhagavn uvca
brahman yam anughmi
tad-vio vidhunomy aham
yan-mada purua stabdho
loka m cvamanyate
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said; brahmanO
Lord Brahm; yamunto anyone to whom; anughmiI show My mercy;
tathis; viamaterial opulence or riches; vidhunomitake away; ahamI;
yat-madahaving false prestige due to this money; puruasuch a person;
stabdhabeing dull-minded; lokamthe three worlds; mm caunto Me
also; avamanyatederides.
TRANSLATION
The Supreme Personality of Godhead said: My dear Lord Brahm, because
924
of material opulence a foolish person becomes dull-witted and mad. Thus he has
no respect for anyone within the three worlds and defies even My authority. To
such a person I show special favor by first taking away all his possessions.
PURPORT
A civilization that has become godless because of material advancement in
opulence is extremely dangerous. Because of great opulence, a materialist
becomes so proud that he has no regard for anyone and even refuses to accept
the authority of the Supreme Personality of Godhead. The result of such a
mentality is certainly very dangerous. To show special favor, the Lord
sometimes makes an example of someone like Bali Mahrja, who was now
bereft of all his possessions.
TEXT 25
" d"=AH F F d l
H ' 9 H ll -7 ll
yad kadcij jvtm
sasaran nija-karmabhi
nn-yoniv ano 'ya
pauru gatim vrajet
SYNONYMS
yadwhen; kadcitsometimes; jva-tmthe living entity;
sasaranrotating in the cycle of birth and death; nija-karmabhibecause
of his own fruitive activities; nn-yoniuin different species of life;
ananot independent (completely under the control of material nature);
ayamthis living entity; paurum gatimthe situation of being human;
925
vrajetwants to obtain.
TRANSLATION
While rotating in the cycle of birth and death again and again in different
species because of his own fruitive activities, the dependent living entity, by
good fortune, may happen to become a human being. This human birth is very
rarely obtained.
PURPORT
The Supreme Personality of Godhead is fully independent. Thus it is not
always a fact that a living being's loss of all opulence is a sign of the Supreme
Lord's mercy upon him. The Lord can act any way He likes. He may take away
one's opulence, or He may not. There are varieties of forms of life, and the
Lord treats them according to the circumstances, as He chooses. Generally it is
to be understood that the human form of life is one of great responsibility.
purua prakti-stho hi
bhukte praktijn gun
kraa gua-sago 'sya
sad-asad-yoni-janmasu
"The living entity in material nature follows the ways of life, enjoying the
three modes of nature. This is due to his association with that material nature.
Thus he meets with good and evil amongst various species." (Bg. 13.22) After
thus rotating through many, many forms of life in the cycle of birth and death,
the living being gets a chance for a human form. Therefore every human
being, especially one belonging to a civilized nation or culture, must be
extremely responsible in his activities. He should not risk degradation in the
next life. Because the body will change (tath dehntara-prptir), we should be
extremely careful. To see to the proper use of life is the purpose of Ka
926
consciousness. The foolish living entity declares freedom from all control, but
factually he is not free; he is fully under the control of material nature. He
must therefore be most careful and responsible in the activities of his life.
TEXT 26
d H ^HU '" l
UF H FF " ll - ll
janma-karma-vayo-rpa-
vidyaivarya-dhandibhi
yady asya na bhavet stambhas
tatrya mad-anugraha
SYNONYMS
janmaby birth in an aristocratic family; karmaby wonderful activities,
pious activities; vayaby age, especially youth, when one is capable of doing
many things; rpaby personal beauty, which attracts everyone; vidyby
education; aivaryaby opulence; dhanaby wealth; dibhiby other
opulences also; yadiif; asyaof the possessor; nanot; bhavetthere is;
stambhapride; tatrain such a condition; ayama person;
mat-anugrahashould be considered to have received My special mercy.
TRANSLATION
If a human being is born in an aristocratic family or a higher status of life, if
he performs wonderful activities, if he is youthful, if he has personal beauty, a
good education and good wealth, and if he is nonetheless not proud of his
opulences, it is to be understood that he is especially favored by the Supreme
927
PURPORT
When in spite of possessing all these opulences a person is not proud, this
means that he is fully aware that all his opulences are due to the mercy of the
Supreme Personality of Godhead. He therefore engages all his possessions in
the service of the Lord. A devotee knows very well that everything, even his
body, belongs to the Supreme Lord. If one lives perfectly in such Ka
consciousness, it is to be understood that he is especially favored by the
Supreme Personality of Godhead. The conclusion is that one's being deprived
of his wealth is not to be considered the special mercy of the Lord. If one
continues in his opulent position but does not become unnecessarily proud,
falsely thinking that he is the proprietor of everything, this is the Lord's special
mercy.
TEXT 27
F " F l
FH ll -O ll
mna-stambha-nimittn
janmdn samantata
sarva-reya-pratpn
hanta muhyen na mat-para
SYNONYMS
mnaof false prestige; stambhabecause of this impudence;
nimittnmwhich are the causes; janma-dnmsuch as birth in a high
family; samantatataken together; sarva-reyafor the supreme benefit of
life; pratpnmwhich are impediments; hantaalso; muhyetbecomes
928
bewildered; nanot; mat-paraMy pure devotee.
TRANSLATION
Although aristocratic birth and other such opulences are impediments to
advancement in devotional service because they are causes of false prestige and
pride, these opulences never disturb a pure devotee of the Supreme Personality
of Godhead.
PURPORT
Devotees like Dhruva Mahrja, who was given unlimited material
opulence, have the special mercy of the Supreme Personality of Godhead.
Once Kuvera wanted to give Dhruva Mahrja a benediction, but although
Dhruva Mahrja could have asked him for any amount of material opulence,
he instead begged Kuvera that he might continue his devotional service to the
Supreme Personality of Godhead. When a devotee is fixed in his devotional
service, there is no need for the Lord to deprive him of his material opulences.
The Supreme Personality of Godhead never takes away material opulences
achieved because of devotional service, although He sometimes takes away
opulences achieved by pious activities. He does this to make a devotee prideless
or put him in a better position in devotional service. If a special devotee is
meant for preaching but does not give up his family life or material opulences
to take to the service of the Lord, the Lord surely takes away his material
opulences and establishes him in devotional service. Thus the pure devotee
becomes fully engaged in propagating Ka consciousness.
TEXT 28
9 "H" d H' l
929
9" F" ll - ll
ea dnava-daitynm
agran krti-vardhana
ajaid ajay my
sdann api na muhyati
SYNONYMS
eathis Bali Mahrja; dnava-daitynmamong the demons and
unbelievers; agranthe foremost devotee; krti-vardhanathe most
famous; ajaithas already surpassed; ajaymthe insurmountable;
mymmaterial energy; sdanbeing bereft (of all material opulences);
apialthough; nanot; muhyatiis bewildered.
TRANSLATION
Bali Mahrja has become the most famous among the demons and
nonbelievers, for in spite of being bereft of all material opulences, he is fixed in
his devotional service.
PURPORT
In this verse, the words sdann api na muhyati are very important. A
devotee is sometimes put into adversity while executing devotional service. In
adversity, everyone laments and becomes aggrieved, but by the grace of the
Supreme Personality of Godhead, a devotee, even in the worst condition, can
understand that he is going through a severe examination by the Personality of
Godhead. Bali Mahrja passed all such examinations, as explained in the
following verses.
TEXTS 29-30
930
~ F~ R N> l
> ll - ll
F R F F H l
' FHd ll ll
ka-riktha cyuta sthnt
kipto baddha ca atrubhi
jtibhi ca parityakto
ytanm anuypita
guru bhartsita apto
jahau satya na suvrata
chalair ukto may dharmo
nya tyajati satya-vk
SYNONYMS
ka-rikthaalthough bereft of all riches; cyutafallen; sthntfrom his
superior position; kiptaforcefully thrown away; baddha caand
forcefully bound; atrubhiby his enemies; jtibhi caand by his family
members or relatives; parityaktadeserted; ytanmall kinds of suffering;
anuypitaunusually severely suffered; guruby his spiritual master;
bhartsitarebuked; aptaand cursed; jahaugave up;
satyamtruthfulness; nanot; su-vratabeing fixed in his vow;
chalaipretentiously; uktaspoken; mayby Me; dharmathe religious
principles; nanot; ayamthis Bali Mahrja; tyajatidoes give up;
satya-vkbeing true to his word.
TRANSLATION
Although bereft of his riches, fallen from his original position, defeated and
931
arrested by his enemies, rebuked and deserted by his relatives and friends,
although suffering the pain of being bound and although rebuked and cursed by
his spiritual master, Bali Mahrja, being fixed in his vow, did not give up his
truthfulness. It was certainly with pretension that I spoke about religious
principles, but he did not give up religious principles, for he is true to his word.
PURPORT
Bali Mahrja passed the severe test put before him by the Supreme
Personality of Godhead. This is further proof of the Lord's mercy toward His
devotee. The Supreme Personality of Godhead sometimes puts a devotee to
severe tests that are almost unbearable. One could hardly even live under the
conditions forced upon Bali Mahrja. That Bali Mahrja endured all these
severe tests and austerities is the mercy of the Supreme Lord. The Lord
certainly appreciates the devotee's forbearance, and it is recorded for the
future glorification of the devotee. This was not an ordinary test. As described
in this verse, hardly anyone could survive such a test, but for the future
glorification of Bali Mahrja, one of the mahjanas, the Supreme Personality
of Godhead not only tested him but also gave him the strength to tolerate such
adversity. The Lord is so kind to His devotee that when severely testing him
the Lord gives him the necessary strength to be tolerant and continue to
remain a glorious devotee.
TEXT 31
9 F~ " l
FH F H " " ll ! ll
ea me prpita sthna
duprpam amarair api
svarer antarasyya
932
bhavitendro mad-raya
SYNONYMS
eaBali Mahrja; meby Me; prpitahas achieved; sthnama place;
duprpamextremely difficult to obtain; amarai apieven by the demigods;
svare antarasyaduring the period of the Manu known as Svari;
ayamthis Bali Mahrja; bhavitwill become; indrathe lord of the
heavenly planet; mat-rayacompletely under My protection.
TRANSLATION
The Lord continued: Because of his great tolerance, I have given him a place
not obtainable even by the demigods. He will become King of the heavenly
planets during the period of the Manu known as Svari.
PURPORT
This is the mercy of the Supreme Personality of Godhead. Even if the Lord
takes away a devotee's material opulences, the Lord immediately offers him a
position of which the demigods cannot even dream. There are many examples
of this in the history of devotional service. One of them is the opulence of
Sudm Vipra. Sudm Vipra suffered severe material scarcity, but he was not
disturbed and did not deviate from devotional service. Thus he was ultimately
given an exalted position by the mercy of Lord Ka. Here the word
mad-raya is very significant. Because the Lord wanted to give Bali Mahrja
the exalted position of Indra, the demigods might naturally have been envious
of him and might have fought to disturb his position. But the Supreme
Personality of Godhead assured Bali Mahrja that he would always remain
under the Lord's protection (mad-raya).
TEXT 32
933
H F 'F Hd H l
"' '> =lF" H l
F HF FH ll - ll
tvat sutalam adhyst
vivakarma-vinirmitam
yad dhayo vydhaya ca
klamas tandr parbhava
nopasarg nivasat
sambhavanti mamekay
SYNONYMS
tvatas long as you are not in the post of Lord Indra; sutalamin the planet
known as Sutala; adhystmgo live there and occupy the place;
vivakarma-vinirmitamwhich is especially created by Vivakarm;
yatwherein; dhayamiseries pertaining to the mind; vydhayamiseries
pertaining to the body; caalso; klamafatigue; tandrdizziness or
laziness; parbhavabecoming defeated; nanot; upasargsymptoms of
other disturbances; nivasatmof those who live there; sambhavantibecome
possible; mamaof Me; kayby the special vigilance.
TRANSLATION
Until Bali Mahrja achieves the position of King of heaven, he shall live on
the planet Sutala, which was made by Vivakarm according to My order.
Because it is especially protected by Me, it is free from mental and bodily
miseries, fatigue, dizziness, defeat and all other disturbances. Bali Mahrja, you
may now go live there peacefully.
934
PURPORT
Vivakarm is the engineer or architect for the palatial buildings in the
heavenly planets. Therefore, since he was engaged to construct the residential
quarters of Bali Mahrja, the buildings and palaces on the planet Sutala must
at least equal those on the heavenly planets. A further advantage of this place
designed for Bali Mahrja was that he would not be disturbed by any outward
calamity. Moreover, he would not be disturbed by mental or bodily miseries.
These are all extraordinary features of the planet Sutala, where Bali Mahrja
would live.
In the Vedic literatures we find descriptions of many different planets
where there are many, many palaces, hundreds and thousands of times better
than those of which we have experience on this planet earth. When we speak
of palaces, this naturally includes the idea of great cities and towns.
Unfortunately, when modern scientists try to explore other planets they see
nothing but rocks and sand. Of course, they may go on their frivolous
excursions, but the students of the Vedic literature will never believe them or
give them any credit for exploring other planets.
TEXT 33
" F " F l
F FH ~ H ll ll
indrasena mahrja
yhi bho bhadram astu te
sutala svargibhi prrthya
jtibhi parivrita
SYNONYMS
935
indrasenaO Mahrja Bali; mahrjaO King; yhibetter go; bhoO
King; bhadramall auspiciousness; astulet there be; teunto you;
sutalamin the planet known as Sutala; svargibhiby the demigods;
prrthyamdesirable; jtibhiby your family members;
parivritasurrounded.
TRANSLATION
O Bali Mahrja [Indrasena], now you may go to the planet Sutala, which is
desired even by the demigods. Live there peacefully, surrounded by your friends
and relatives. All good fortune unto you.
PURPORT
Bali Mahrja was transferred from the heavenly planet to the planet
Sutala, which is hundreds of times better than heaven, as indicated by the
words svargibhi prrthyam. When the Supreme Personality of Godhead
deprives His devotee of material opulences, this does not mean that the Lord
puts him into poverty; rather, the Lord promotes him to a higher position. The
Supreme Personality of Godhead did not ask Bali Mahrja to separate from
his family; instead, the Lord allowed him to stay with his family members
(jtibhi parivrita).
TEXT 34
HH d d l
HF " > F " ll H ll
na tvm abhibhaviyanti
loke kim utpare
tvac-chsantign daity
936
cakra me sdayiyati
SYNONYMS
nanot; tvmunto you; abhibhaviyantiwill be able to conquer;
loka-the predominating deities of the various planets; kim uta
aparewhat to speak of ordinary people; tvat-sana-atignwho transgress
your rulings; daitynsuch demons; cakramdisc; meMy; sdayiyatiwill
kill.
TRANSLATION
On the planet Sutala, not even the predominating deities of other planets,
what to speak of ordinary people, will be able to conquer you. As far as the
demons are concerned, if they transgress your rule, My disc will kill them.
TEXT 35
FH ' H F F" l
F" F H " H ll 7 ll
rakiye sarvato 'ha tv
snuga saparicchadam
sad sannihita vra
tatra m drakyate bhavn
SYNONYMS
rakiyeshall protect; sarvatain all respects; ahamI; tvmyou;
sa-anugamwith your associates; sa-paricchadamwith your paraphernalia;
sadalways; sannihitamsituated nearby; vraO great hero; tatrathere,
937
in your place; mmMe; drakyatewill be able to see; bhavnyou.
TRANSLATION
O great hero, I shall always be with you and give you protection in all
respects along with your associates and paraphernalia. Moreover, you will
always be able to see Me there.
TEXT 36
"H" F l H F l
" " H H FU d HS ll ll
tatra dnava-daityn
sagt te bhva sura
dv mad-anubhva vai
sadya kuho vinakyati
SYNONYMS
tatrain that place; dnava-daitynmof the demons and the Dnavas;
sagtbecause of the association; teyour; bhvamentality;
surademoniac; dvby observing; mat-anubhvamMy superexcellent
power; vaiindeed; sadyaimmediately; kuhaanxiety;
vinakyatiwill be destroyed.
TRANSLATION
Because there you will see My supreme prowess, your materialistic ideas and
anxieties that have arisen from your association with the demons and Dnavas
will immediately be vanquished.
938
PURPORT
The Lord assured Bali Mahrja of all protection, and finally the Lord
assured him of protection from the effects of bad association with the demons.
Bali Mahrja certainly became an exalted devotee, but he was somewhat
anxious because his association was not purely devotional. The Supreme
Personality of Godhead therefore assured him that his demoniac mentality
would be annihilated. In other words, by the association of devotees, the
demoniac mentality is vanquished.
sat prasagn mama vrya-savido
bhavanti ht-kara-rasyan kath
(SB 3.25.25)
When a demon associates with devotees engaged in glorifying the Supreme
Personality of Godhead, he gradually becomes a pure devotee.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-second
Chapter, of the rmad-Bhgavatam, entitled "Bali Mahrja Surrenders His
Life."
23. The Demigods Regain the Heavenly Planets
This chapter describes how Bali Mahrja, along with his grandfather
Prahlda Mahrja, entered the planet Sutala and how the Supreme
Personality of Godhead allowed Indra to reenter the heavenly planet.
The great soul Bali Mahrja experienced that the highest gain in life is to
939
attain devotional service under the shelter of the Lord's lotus feet in full
surrender. Being fixed in this conclusion, his heart full of ecstatic devotion
and his eyes full of tears, he offered obeisances to the Personality of Godhead
and then, with his associates, entered the planet known as Sutala. Thus the
Supreme Personality of Godhead satisfied the desire of Aditi and reinstalled
Lord Indra. Prahlda Mahrja, being aware of Bali's release from arrest, then
described the transcendental pastimes of the Supreme Personality of Godhead
in this material world. Prahlda Mahrja praised the Supreme Lord for
creating the material world, for being equal to everyone and for being
extremely liberal to the devotees, just like a desire tree. Indeed, Prahlda
Mahrja said that the Lord is kind not only to His devotees but also to the
demons. In this way he described the unlimited causeless mercy of the
Supreme Personality of Godhead. Then, with folded hands, he offered his
respectful obeisances unto the Lord, and after circumambulating the Lord he
also entered the planet Sutala in accordance with the Lord's order. The Lord
then ordered ukrcrya to describe Bali Mahrja's faults and discrepancies
in executing the sacrificial ceremony. ukrcrya became free from fruitive
actions by chanting the holy name of the Lord, and he explained how
chanting can diminish all the faults of the conditioned soul. He then
completed Bali Mahrja's sacrificial ceremony. All the great saintly persons
accepted Lord Vmanadeva as the benefactor of Lord Indra because He had
returned Indra to his heavenly planet. They accepted the Supreme Personality
of Godhead as the maintainer of all the affairs of the universe. Being very
happy, Indra, along with his associates, placed Vmanadeva before him and
reentered the heavenly planet in their airplane. Having seen the wonderful
activities of Lord Viu in the sacrificial arena of Bali Mahrja, all the
demigods, saintly persons, Pits, Bhtas and Siddhas glorified the Lord again
and again. The chapter concludes by saying that the most auspicious function
of the conditioned soul is to chant and hear about the glorious activities of
Lord Viu.
940
TEXT 1
d 3H=
H 9
H 'F' F l
N&N dd
H d 9" N H ll ! ll
r-uka uvca
ity uktavanta purua purtana
mahnubhvo 'khila-sdhu-sammata
baddhjalir bpa-kalkulekao
bhakty-utkalo gadgaday girbravt
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; uktavantamupon the
order of the Supreme Personality of Godhead; puruamunto the Supreme
Personality of Godhead; purtanamthe oldest of everyone;
mah-anubhvaBali Mahrja, who was a great and exalted soul;
akhila-sdhu-sammataas approved by all saintly persons;
baddha-ajaliwith folded hands; bpa-kala-kula-kaawhose eyes
were filled with tears; bhakti-utkalafull of ecstatic devotion;
gadgadaywhich were faltering in devotional ecstasy; girby such words;
abravtsaid.
TRANSLATION
ukadeva Gosvm said: When the supreme, ancient, eternal Personality of
Godhead had thus spoken to Bali Mahrja, who is universally accepted as a
pure devotee of the Lord and therefore a great soul, Bali Mahrja, his eyes
941
filled with tears, his hands folded and his voice faltering in devotional ecstasy,
responded as follows.
TEXT 2
NH=
d F U
~ H' F l
dFH"'
=' H 'F" 'F ' ll - ll
r-balir uvca
aho pramya kta samudyama
prapanna-bhaktrtha-vidhau samhita
yal loka-plais tvad-anugraho 'marair
alabdha-prvo 'pasade 'sure 'rpita
SYNONYMS
r-bali uvcaBali Mahrja said; ahoalas; pramyato offer my
respectful obeisances; ktaI did; samudyamaonly an endeavor;
prapanna-bhakta-artha-vidhauin the regulative principles observed by pure
devotees; samhitais capable; yatthat; loka-plaiby the leaders of
various planets; tvat-anugrahaYour causeless mercy; amaraiby the
demigods; alabdha-prvanot achieved previously; apasadeunto a fallen
person like me; asurebelonging to the asura community; arpitaendowed.
TRANSLATION
Bali Mahrja said: What a wonderful effect there is in even attempting to
offer respectful obeisances to You! I merely endeavored to offer You obeisances,
942
but nonetheless the attempt was as successful as those of pure devotees. The
causeless mercy You have shown to me, a fallen demon, was never achieved
even by the demigods or the leaders of the various planets.
PURPORT
When Vmanadeva appeared before Bali Mahrja, Bali Mahrja
immediately wanted to offer Him respectful obeisances, but he was unable to
do so because of the presence of ukrcrya and other demoniac associates.
The Lord is so merciful, however, that although Bali Mahrja did not actually
offer obeisances but only endeavored to do so within his mind, the Supreme
Personality of Godhead blessed him with more mercy than even the demigods
could ever expect. As confirmed in Bhagavad-gt (2.40), svalpam apy asya
dharmasya tryate mahato bhayt: "Even a little advancement on this path can
protect one from the most dangerous type of fear." The Supreme Personality of
Godhead is known as bhva-grh janrdana because He takes only the essence
of a devotee's attitude. If a devotee sincerely surrenders, the Lord, as the
Supersoul in everyone's heart, immediately understands this. Thus even
though, externally, a devotee may not render full service, if he is internally
sincere and serious the Lord welcomes his service nonetheless. Thus the Lord
is known as bhva-grh janrdana because He takes the essence of one's
devotional mentality.
TEXT 3
d 3H=
= N FH l
HH F N FF ll ll
r-uka uvca
ity uktv harim natya
943
brahma sabhava tata
vivea sutala prto
balir mukta sahsurai
SYNONYMS
r-uka uvcar ukadeva Gosvm said; iti uktvsaying this;
harimunto the Supreme Personality of Godhead, Hari; natyaoffering
obeisances; brahmamunto Lord Brahm; sa-bhavamwith Lord iva;
tatathereafter; viveahe entered; sutalamthe planet Sutala;
prtabeing fully satisfied; baliBali Mahrja; muktathus released;
saha asuraiwith his asura associates.
TRANSLATION
ukadeva Gosvm continued: After speaking in this way, Bali Mahrja
offered his obeisances first to the Supreme Personality of Godhead, Hari, and
then to Lord Brahm and Lord iva. Thus he was released from the bondage of
the nga-pa [the ropes of Varua], and in full satisfaction he entered the
planet known as Sutala.
TEXT 4
H" H H8 l
H" dF Fd ll H ll
evam indrya bhagavn
pratynya triviapam
prayitvdite kmam
asat sakala jagat
944
SYNONYMS
evamin this way; indryaunto King Indra; bhagavnthe Supreme
Personality of Godhead; pratynyagiving back; tri-viapamhis supremacy
in the heavenly planets; prayitvfulfilling; aditeof Aditi; kmamthe
desire; asatruled; sakalamcomplete; jagatuniverse.
TRANSLATION
Thus having delivered the proprietorship of the heavenly planets to Indra
and having fulfilled the desire of Aditi, mother of the demigods, the Supreme
Personality of Godhead ruled the affairs of the universe.
TEXT 5
=' F" H ' N l
H " "N H ll 7 ll
labdha-prasda nirmukta
pautra vaa-dhara balim
nimya bhakti-pravaa
prahrda idam abravt
SYNONYMS
labdha-prasdamwho had achieved the blessings of the Lord;
nirmuktamwho was released from bondage; pautramhis grandson;
vaa-dharamthe descendant; balimBali Mahrja; nimyaafter
overhearing; bhakti-pravaain fully ecstatic devotion;
prahrdaPrahlda Mahrja; idamthis; abravtspoke.
945
TRANSLATION
When Prahlda Mahrja heard how Bali Mahrja, his grandson and
descendant, had been released from bondage and had achieved the benediction
of the Lord, he spoke as follows in a tone of greatly ecstatic devotion.
TEXT 6
" 3H=
H F"
H d ' l
'F F "
HHU H"S ll ll
r-prahrda uvca
nema virico labhate prasda
na rr na arva kim utpare 'nye
yan no 'surm asi durga-plo
vivbhivandyair abhivanditghri
SYNONYMS
r-prahrda uvcaPrahlda Mahrja said; nanot; imamthis;
viricaeven Lord Brahm; labhatecan achieve; prasdambenediction;
nanor; rthe goddess of fortune; nanor; arvaLord iva; kim
utawhat to speak of; apare anyeothers; yatwhich benediction; naof
us; asurmthe demons; asiYou have become; durga-plathe
maintainer; viva-abhivandyaiby personalities like Lord Brahm and Lord
iva, who are worshiped all over the universe; abhivandita-aghriwhose
lotus feet are worshiped.
946
TRANSLATION
Prahlda Mahrja said: O Supreme Personality of Godhead, You are
universally worshiped; even Lord Brahm and Lord iva worship Your lotus
feet. Yet although You are such a great personality, You have kindly promised
to protect us, the demons. I think that such kindness has never been achieved
even by Lord Brahm, Lord iva or the goddess of fortune, Lakm, what to
speak of other demigods or common people.
PURPORT
The word durga-pla is significant. The word durga means "that which does
not go very easily." Generally durga refers to a fort, which one cannot very
easily enter. Another meaning of durga is "difficulty." Because the Supreme
Personality of Godhead promised to protect Bali Mahrja and his associates
from all dangers, He is addressed here as durga-pla, the Lord who gives
protection from all miserable conditions.
TEXT 7
"d"9H
N " " H H l
dF" H d F F
"" 8"H H ll O ll
yat-pda-padma-makaranda-nievaena
brahmdaya araadnuvate vibht
kasmd vaya kustaya khala-yonayas te
dkiya-di-padav bhavata prat
947
SYNONYMS
yatof whom; pda-padmaof the lotus flower of the feet; makarandaof
the honey; nievaenaby tasting the sweetness of rendering service;
brahma-dayagreat personalities like Lord Brahm; araa-daO my Lord,
supreme shelter of everyone; anuvateenjoy; vibhtbenedictions given
by You; kasmthow; vayamwe; ku-stayaall the rogues and thieves;
khala-yonayaborn of an envious dynasty, namely that of the demons;
tethose asuras; dkiya-di-padavmthe position bestowed by the
merciful glance; bhavataof Your Lordship; prathave achieved.
TRANSLATION
O supreme shelter of everyone, great personalities like Brahm enjoy their
perfection simply by tasting the honey of rendering service at Your lotus feet.
But as for us, who are all rogues and debauchees born of an envious family of
demons, how have we received Your mercy? It has been possible only because
Your mercy is causeless.
TEXT 8
= H '
HF 8 HF H"F l
FH F" 'H9 FHH
"F dFHH ll ll
citra tavehitam aho 'mita-yogamy-
ll-visa-bhuvanasya viradasya
sarvtmana samado 'viama svabhvo
bhakta-priyo yad asi kalpataru-svabhva
948
SYNONYMS
citramvery wonderful; tava hitamall Your activities; ahoalas;
amitaunlimited; yogamyof Your spiritual potency; llby the pastimes;
visa-bhuvanasyaof Your Lordship, by whom all the universes have been
created; viradasyaof Your Lordship, who are expert in all respects;
sarva-tmanaof Your Lordship, who pervade all; sama-daand who are
equal toward all; aviamawithout differentiation; svabhvathat is Your
characteristic; bhakta-priyaunder the circumstances You become favorable
to the devotees; yatbecause; asiYou are; kalpataru-svabhvahaving the
characteristic of a desire tree.
TRANSLATION
O my Lord, Your pastimes are all wonderfully performed by Your
inconceivable spiritual energy; and by her perverted reflection, the material
energy, You have created all the universes. As the Supersoul of all living
entities, You are aware of everything, and therefore You are certainly equal
toward everyone. Nonetheless, You favor Your devotees. This is not partiality,
however, for Your characteristic is just like that of a desire tree, which yields
everything according to one's desire.
PURPORT
949
to him." The Supreme Personality of Godhead is certainly equal toward all
living entities, but a devotee who fully surrenders at the lotus feet of the Lord
is different from a nondevotee. In other words, everyone can take shelter at
the lotus feet of the Lord to enjoy equal benedictions from the Lord, but
nondevotees do not do so, and therefore they suffer the consequences created
by the material energy. We can understand this fact by a simple example. The
king or government is equal to all citizens. Therefore, if a citizen capable of
receiving special favors from the government is offered such favors, this does
not mean that the government is partial. One who knows how to receive
favors from the authority can receive them, but one who does not neglects
these favors and does not receive them. There are two classes of menthe
demons and the demigods. The demigods are fully aware of the Supreme Lord's
position, and therefore they are obedient to Him, but even if demons know
about the supremacy of the Lord they purposely defy His authority. Therefore,
the Lord makes distinctions according to the mentality of the living being, but
otherwise He is equal to everyone. Like a desire tree, the Lord fulfills the
desires of one who takes shelter of Him, but one who does not take such
shelter is distinct from the surrendered soul. One who takes shelter at the lotus
feet of the Lord is favored by the Lord, regardless of whether such a person is a
demon or a demigod.
TEXT 9
H H=
HF " " F l
" FH F H ll ll
r-bhagavn uvca
vatsa prahrda bhadra te
prayhi sutallayam
950
modamna sva-pautrea
jtn sukham vaha
SYNONYMS
r-bhagavn uvcathe Personality of Godhead said; vatsaO My dear son;
prahrdaO Prahlda Mahrja; bhadram teall auspiciousness unto you;
prayhiplease go; sutala-layamto the place known as Sutala;
modamnain a spirit of jubilation; sva-pautreawith your grandson (Bali
Mahrja); jtnmof your relatives and friends; sukhamhappiness;
vahajust enjoy.
TRANSLATION
The Supreme Personality of Godhead said: My dear son Prahlda, all good
fortune unto you. For the time being, please go to the place known as Sutala
and there enjoy happiness with your grandson and your other relatives and
friends.
TEXT 10
" 8F "HF~ l
"Fd N' ll ! ll
nitya drasi m tatra
gad-pim avasthitam
mad-darana-mahhlda-
dhvasta-karma-nibandhana
SYNONYMS
nityamconstantly; drathe seer; asiyou shall be; mmunto Me;
951
tatrathere (in Sutalaloka); gad-pimwith a club in My hand;
avasthitamsituated there; mat-daranaby seeing Me in that form;
mah-hldaby the great transcendental bliss; dhvastahaving been
vanquished; karma-nibandhanathe bondage of fruitive activities.
TRANSLATION
The Supreme Personality of Godhead assured Prahlda Mahrja: You shall
be able to see Me there in My usual feature with conchshell, disc, club and lotus
in My hand. Because of your transcendental bliss due to always personally
seeing Me, you will have no further bondage to fruitive activities.
PURPORT
Karma-bandha, the bondage of fruitive activities, entails the repetition of
birth and death. One performs fruitive activities in such a way that he creates
another body for his next life. As long as one is attached to fruitive activities,
he must accept another material body. This repeated acceptance of material
bodies is called sasra-bandhana. To stop this, a devotee is advised to see the
Supreme Lord constantly. The kaniha-adhikr, or neophyte devotee, is
therefore advised to visit the temple every day and see the form of the Lord
regularly. Thus the neophyte devotee can be freed from the bondage of fruitive
activities.
TEXTS 11-12
d 3H=
H " N F l
N" ' ' d & ll !! ll
" 9 FH F = l
952
F" HH N ll !- ll
r-uka uvca
j bhagavato rjan
prahrdo balin saha
bham ity amala-prajo
mrdhny dhya ktjali
parikramydi-purua
sarvsura-campati
praatas tad-anujta
pravivea mah-bilam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; jmthe order;
bhagavataof the Supreme Personality of Godhead; rjanO King
(Mahrja Parkit); prahrdaMahrja Prahlda; balin
sahaaccompanied by Bali Mahrja; bhamyes, sir, what You say is all
right; itithus; amala-prajaPrahlda Mahrja, who had clear
intelligence; mrdhnion his head; dhyaaccepting; kta-ajaliwith
folded hands; parikramyaafter circumambulating; di-puruamthe
supreme original person, Bhagavn; sarva-asura-campatithe master of all
the chiefs of the demons; praataafter offering obeisances;
tat-anujtabeing permitted by Him (Lord Vmana); praviveaentered;
mah-bilamthe planet known as Sutala.
TRANSLATION
rla ukadeva Gosvm said: Accompanied by Bali Mahrja, my dear King
Parkit, Prahlda Mahrja, the master of all the chiefs of the demons, took the
Supreme Lord's order on his head with folded hands. After saying yes to the
953
Lord, circumambulating Him and offering Him respectful obeisances, he
entered the lower planetary system known as Sutala.
TEXT 13
~ F 'd l
F H ' F"F N H" ll ! ll
athhoanasa rjan
harir nryao 'ntike
snam tvij madhye
sadasi brahma-vdinm
SYNONYMS
athathereafter; hasaid; uanasamunto ukrcrya; rjanO King;
harithe Supreme Personality of Godhead; nryaathe Lord;
antikenearby; snamwho was sitting; tvijm madhyein the group of all
the priests; sadasiin the assembly; brahma-vdinmof the followers of
Vedic principles.
TRANSLATION
Hari, the Supreme Personality of Godhead, Nryaa, thereafter addressed
ukrcrya, who was sitting nearby in the midst of the assembly with the
priests [brahma, hot, udgt and adhvaryu]. O Mahrja Parkit, these priests
were all brahma-vds, followers of the Vedic principles for performing
sacrifices.
TEXT 14
954
N F F d " HH l
dF H9 N"8 F H ll !H ll
brahman santanu iyasya
karma-cchidra vitanvata
yat tat karmasu vaiamya
brahma-da sama bhavet
SYNONYMS
brahmanO brhmaa; santanuplease describe; iyasyaof your disciple;
karma-chidramthe discrepancies in the fruitive activities; vitanvataof he
who was performing sacrifices; yat tatthat which; karmasuin the fruitive
activities; vaiamyamdiscrepancy; brahma-damwhen it is judged by the
brhmaas; samamequipoised; bhavetit so becomes.
TRANSLATION
O best of the brhmaas, ukrcrya, please describe the fault or discrepancy
in your disciple Bali Mahrja, who engaged in performing sacrifices. This fault
will be nullified when judged in the presence of qualified brhmaas.
PURPORT
When Bali Mahrja and Prahlda Mahrja had departed for the planet
Sutala, Lord Viu asked ukrcrya what the fault was in Bali Mahrja for
which ukrcrya had cursed him. It might be argued that since Bali Mahrja
had now left the scene, how could his faults be judged? In reply to this, Lord
Viu informed ukrcrya that there was no need for Bali Mahrja's
presence, for his faults and discrepancies could be nullified if judged before the
brhmaas. As will be seen in the next verse, Bali Mahrja had no faults;
ukrcrya had unnecessarily cursed him. Nonetheless, this was better for Bali
955
Mahrja. Being cursed by ukrcrya, Bali Mahrja was deprived of all his
possessions, with the result that the Supreme Personality of Godhead favored
him for his strong faith in devotional service. Of course, a devotee is not
required to engage in fruitive activities. As stated in the stra, sarvrhaam
acyutejy (SB 4.31.14). By worshiping Acyuta, the Supreme Personality of
Godhead, one satisfies everyone. Because Bali Mahrja had satisfied the
Supreme Personality of Godhead, there were no discrepancies in his
performance of sacrifices.
TEXT 15
3H=
dFdH9 F d H l
9 FH H ll !7 ll
r-ukra uvca
kutas tat-karma-vaiamya
yasya karmevaro bhavn
yajeo yaja-purua
sarva-bhvena pjita
SYNONYMS
r-ukra uvcar ukrcrya said; kutawhere is that; tatof him (Bali
Mahrja); karma-vaiamyamdiscrepancy in discharging fruitive activities;
yasyaof whom (Bali Mahrja); karma-varathe master of all fruitive
activities; bhavnYour Lordship; yaja-aYou are the enjoyer of all
sacrifices; yaja-puruaYou are the person for whose pleasure all sacrifices
are offered; sarva-bhvenain all respects; pjitahaving worshiped.
956
TRANSLATION
ukrcrya said: My Lord, You are the enjoyer and lawgiver in all
performances of sacrifice, and You are the yaja-purua, the person to whom all
sacrifices are offered. If one has fully satisfied You, where is the chance of
discrepancies or faults in his performances of sacrifice?
PURPORT
In Bhagavad-gt (5.29) the Lord says, bhoktra yaja-tapas
sarva-loka-mahevaram: the Lord, the supreme proprietor, is the actual person
to be satisfied by the performance of yajas. The Viu Pura (3.8.9) says:
varramcravat
puruea para pumn
viur rdhyate panth
nanyat tat-toa-kraam
[Cc. Madhya 8.58]
All the Vedic ritualistic sacrifices are performed for the purpose of satisfying
Lord Viu, the yaja-purua. The divisions of societybrhmaa, katriya,
vaiya, dra, brahmacarya, ghastha, vnaprastha and sannysaare all meant
to satisfy the Supreme Lord, Viu. To act according to this principle of the
varrama institution is called varramcaraa. In rmad-Bhgavatam
(1.2.13), Sta Gosvm says:
ata pumbhir dvija-reh
varrama-vibhgaa
svanuhitasya dharmasya
sasiddhir hari-toaam
"O best among the twice-born, it is therefore concluded that the highest
957
perfection one can achieve by discharging his prescribed duties according to
caste divisions and orders of life is to please the Personality of Godhead."
Everything is meant to satisfy the Supreme Personality of Godhead. Therefore,
since Bali Mahrja had satisfied the Lord, he had no faults, and ukrcrya
admitted that cursing him was not good.
TEXT 16
F" "dHF l
FH d " F H ll ! ll
mantratas tantrata chidra
dea-klrha-vastuta
sarva karoti nichidram
anusakrtana tava
SYNONYMS
mantratain pronouncing the Vedic mantras improperly; tantratain
insufficient knowledge for following regulative principles;
chidramdiscrepancy; deain the matter of country; klaand time;
arhaand recipient; vastutaand paraphernalia; sarvamall these;
karotimakes; nichidramwithout discrepancy;
anusakrtanamconstantly chanting the holy name; tavaof Your Lordship.
TRANSLATION
There may be discrepancies in pronouncing the mantras and observing the
regulative principles, and, moreover, there may be discrepancies in regard to
time, place, person and paraphernalia. But when Your Lordship's holy name is
chanted, everything becomes faultless.
958
PURPORT
r Caitanya Mahprabhu has recommended:
harer nma harer nma
[Cc. di 17.21]
There is no other way." (Bhan-nradya Pura 38.126) In this age of Kali, it is
extremely difficult to perform Vedic ritualistic ceremonies or sacrifices
perfectly. Hardly anyone can chant the Vedic mantras with perfect
pronunciation or accumulate the paraphernalia for Vedic performances.
Therefore the sacrifice recommended in this age is sakrtana, constant
chanting of the holy name of the Lord. Yajai sakrtana-pryair yajanti hi
sumedhasa (SB 11.5.29). Instead of wasting time performing Vedic sacrifices,
those who are intelligent, those who possess good brain substance, should take
to the chanting of the Lord's holy name and thus perform sacrifice perfectly. I
have seen that many religious leaders are addicted to performing yajas and
spending hundreds and thousands of rupees for imperfect sacrificial
performances. This is a lesson for those who unnecessarily execute such
imperfect sacrifices. We should take the advice of r Caitanya Mahprabhu
(yajai sakrtana-pryair yajanti hi sumedhasa). Although ukrcrya was a
strict brhmaa addicted to ritualistic activities, he also admitted, nichidram
anusakrtana tava: "My Lord, constant chanting of the holy name of Your
Lordship makes everything perfect." In Kali-yuga the Vedic ritualistic
ceremonies cannot be performed as perfectly as before. Therefore rla Jva
Gosvm has recommended that although one should take care to follow all the
principles in every kind of spiritual activity, especially in worship of the Deity,
959
there is still a chance of discrepancies, and one should compensate for this by
chanting the holy name of the Supreme Personality of Godhead. In our Ka
consciousness movement we therefore give special stress to the chanting of the
Hare Ka mantra in all activities.
TEXT 17
~ H" d F l
F H ll !O ll
tathpi vadato bhman
kariymy anusanam
etac chreya para pus
yat tavjnuplanam
SYNONYMS
tathpialthough there was no fault on the part of Bali Mahrja;
vadatabecause of your order; bhmanO Supreme; kariymiI must
execute; anusanambecause it is Your order; etatthis is; reyathat
which is the most auspicious; paramsupreme; pusmof all persons;
yatbecause; tava j-anuplanamto obey Your order.
TRANSLATION
Lord Viu, I must nonetheless act in obedience to Your order because
obeying Your order is most auspicious and is the first duty of everyone.
TEXT 18
d 3H=
960
U H l
" F' N H 9 F ll ! ll
r-uka uvca
pratinandya harer jm
uan bhagavn iti
yaja-cchidra samdhatta
baler vipraribhi saha
SYNONYMS
r-uka uvcar ukadeva Gosvm said; pratinandyaoffering all
obeisances; hareof the Personality of Godhead; jmthe order;
uanukrcrya; bhagavnthe most powerful; itithus;
yaja-chidramdiscrepancies in the performance of sacrifices;
samdhattamade it a point to fulfill; baleof Bali Mahrja;
vipra-ibhithe best brhmaas; sahaalong with.
TRANSLATION
ukadeva Gosvm continued: In this way, the most powerful ukrcrya
accepted the order of the Supreme Personality of Godhead with full respect.
Along with the best brhmaas, he began to compensate for the discrepancies in
the sacrifices performed by Bali Mahrja.
TEXT 19
H N H H l
"" " "H ll ! ll
eva baler mah rjan
961
bhikitv vmano hari
dadau bhrtre mahendrya
tridiva yat parair htam
SYNONYMS
evamthus; balefrom Bali Mahrja; mahmthe land; rjanO King
Parkit; bhikitvafter begging; vmanaHis Lordship Vmana;
harithe Supreme Personality of Godhead; dadaudelivered; bhrtreunto
His brother; mah-indryaIndra, the King of heaven; tridivamthe
planetary system of the demigods; yatwhich; paraiby others; htamwas
taken.
TRANSLATION
O King Parkit, thus having taken all the land of Bali Mahrja by begging,
the Supreme Personality of Godhead, Lord Vmanadeva, delivered to His
brother Indra all the land taken away by Indra's enemy.
TEXTS 20-21
N " H9 l
" H l d H = ll - ll
dF" FH H = l
d dd " H ll -! ll
prajpati-patir brahm
devari-pit-bhmipai
daka-bhgv-agiro-mukhyai
kumrea bhavena ca
962
kayapasydite prtyai
sarva-bhta-bhavya ca
lokn loka-plnm
akarod vmana patim
SYNONYMS
prajpati-patithe master of all Prajpatis; brahmLord Brahm;
devawith the demigods; iwith the great saintly persons; pitwith the
inhabitants of Pitloka; bhmipaiwith the Manus; dakawith Daka;
bhguwith Bhgu Muni; agirawith Agir Muni; mukhyaiwith all
the chiefs of the various planetary systems; kumreawith Krttikeya;
bhavenawith Lord iva; caalso; kayapasyaof Kayapa Muni; aditeof
Aditi; prtyaif or the pleasure; sarva-bhta-bhavyafor the auspiciousness
of all living entities; caalso; loknmof all planetary systems;
loka-plnmof the predominating persons in all planets; akarotmade;
vmanamLord Vmana; patimthe supreme leader.
TRANSLATION
Lord Brahm [the master of King Daka and all other Prajpatis],
accompanied by all the demigods, the great saintly persons, the inhabitants of
Pitloka, the Manus, the munis, and such leaders as Daka, Bhgu and Agir,
as well as Krttikeya and Lord iva, accepted Lord Vmanadeva as the protector
of everyone. He did this for the pleasure of Kayapa Muni and his wife Aditi
and for the welfare of all the inhabitants of the universe, including their various
leaders.
TEXTS 22-23
H " FH " H ' F F l
963
l H = d FH H ll -- ll
3 " d = FH H l
" FH " ll - ll
vedn sarva-devn
dharmasya yaasa riya
magaln vratn ca
kalpa svargpavargayo
upendra kalpay cakre
pati sarva-vibhtaye
tad sarvi bhtni
bha mumudire npa
SYNONYMS
vednm(for the protection) of all the Vedas; sarva-devnmof all the
demigods; dharmasyaof all principles of religion; yaasaof all fame;
riyaof all opulences; magalnmof all auspiciousness; vratnm
caand of all vows; kalpamthe most expert; svarga-apavargayoof
elevation to the heavenly planets or liberation from material bondage;
upendramLord Vmanadeva; kalpaym cakrethey made it the plan;
patimthe master; sarva-vibhtayefor all purposes; tadat that time;
sarviall; bhtniliving entities; bhamvery much;
mumudirebecame happy; npaO King.
TRANSLATION
O King Parkit, Indra was considered the King of all the universe, but the
demigods, headed by Lord Brahm, wanted Upendra, Lord Vmanadeva, as the
protector of the Vedas, the principles of religion, fame, opulence,
auspiciousness, vows, elevation to the higher planetary system, and liberation.
964
Thus they accepted Upendra, Lord Vmanadeva, as the supreme master of
everything. This decision made all living entities extremely happy.
TEXT 24
FH" Fd "H H l
d " H N = " ll -H ll
tatas tv indra purasktya
deva-ynena vmanam
loka-plair diva ninye
brahma cnumodita
SYNONYMS
tatathereafter; tubut; indrathe King of heaven; purasktyakeeping
forward; deva-ynenaby an airplane used by the demigods; vmanamLord
Vmana; loka-plaiwith the chiefs of all other planets; divamto the
heavenly planets; ninyebrought; brahmaby Lord Brahm; caalso;
anumoditabeing approved.
TRANSLATION
Thereafter, along with all the leaders of the heavenly planets, Indra, the
King of heaven, placed Lord Vmanadeva before him and, with the approval of
Lord Brahm, brought Him to the heavenly planet in a celestial airplane.
TEXT 25
H = " 3 " l
965
8 " FF ll -7 ll
prpya tri-bhuvana cendra
upendra-bhuja-plita
riy paramay juo
mumude gata-sdhvasa
SYNONYMS
prpyaafter obtaining; tri-bhuvanamthe three worlds; caalso;
indrathe King of heaven; upendra-bhuja-plitabeing protected by the
arms of Vmanadeva, Upendra; riyby opulence; paramayby supreme;
juathus being served; mumudeenjoyed; gata-sdhvasawithout fear
of the demons.
TRANSLATION
Indra, King of heaven, being protected by the arms of Vmanadeva, the
Supreme Personality of Godhead, thus regained his rule of the three worlds and
was reinstated in his own position, supremely opulent, fearless and fully
satisfied.
TEXTS 26-27
N H d > HU l
FH F H d> ll - ll
F d " H " l
' FH " = F ll -O ll
brahm arva kumra ca
bhgv-dy munayo npa
966
pitara sarva-bhtni
siddh vaimnik ca ye
sumahat karma tad vior
gyanta param adbhutam
dhiyni svni te jagmur
aditi ca aasire
SYNONYMS
brahmLord Brahm; arvaLord iva; kumra caalso Lord Krttikeya;
bhgu-dyheaded by Bhgu Muni, one of the seven is; munayathe
saintly persons; npaO King; pitarathe inhabitants of Pitloka;
sarva-bhtniother living entities; siddhthe residents of Siddhaloka;
vaimnik cahuman beings who can travel everywhere in outer space by
airplane; yesuch persons; sumahathighly praiseworthy; karmaactivities;
tatall those (activities); viodone by Lord Viu; gyantaglorifying;
param adbhutamuncommon and wonderful; dhiynito their respective
planets; svniown; teall of them; jagmudeparted; aditim caas well as
Aditi; aasirepraised all these activities of the Lord.
TRANSLATION
Lord Brahm, Lord iva, Lord Krttikeya, the great sage Bhgu, other
saintly persons, the inhabitants of Pitloka and all other living entities present,
including the inhabitants of Siddhaloka and living entities who travel in outer
space by airplane, all glorified the uncommon activities of Lord Vmanadeva. O
King, while chanting about and glorifying the Lord, they returned to their
respective heavenly planets. They also praised the position of Aditi.
TEXT 28
967
FH H d " l
3F = = ll - ll
sarvam etan maykhyta
bhavata kula-nandana
urukramasya carita
rotm agha-mocanam
SYNONYMS
sarvamall; etatthese incidents; mayby me; khytamhave been
described; bhavataof you; kula-nandanaO Mahrja Parkit, the
pleasure of your dynasty; urukramasyaof the Supreme Personality of
Godhead; caritamactivities; rotmof the audience;
agha-mocanamsuch hearing of the Lord's activities certainly vanquishes the
results of sinful activities.
TRANSLATION
O Mahrja Parkit, pleasure of your dynasty, I have now described to you
everything about the wonderful activities of the Supreme Personality of
Godhead Vmanadeva. Those who hear about this are certainly freed from all
the results of sinful activities.
TEXT 29
3H
~ H H F F l
d 3 3
968
" 9 9F F ll - ll
pra mahimna uruvikramato gno
ya prthivni vimame sa rajsi martya
ki jyamna uta jta upaiti martya
ity ha mantra-dg i puruasya yasya
SYNONYMS
pramthe measurement; mahimnaof the glories; uruvikramataof the
Supreme Personality of Godhead, who acts wonderfully; gnacan count;
yaa person who; prthivniof the whole planet earth; vimamecan
count; sahe; rajsithe atoms; martyaa human being who is subject
to death; kimwhat; jyamnaone who will take birth in the future;
utaeither; jtaone who is already born; upaitican do; martyaa
person subject to death; itithus; hasaid; mantra-dkwho could foresee
the Vedic mantras; ithe great saintly Vasiha Muni; puruasyaof the
supreme person; yasyaof whom.
TRANSLATION
One who is subject to death cannot measure the glories of the Supreme
Personality of Godhead, Trivikrama, Lord Viu, any more than he can count
the number of atoms on the entire planet earth. No one, whether born already
or destined to take birth, is able to do this. This has been sung by the great sage
Vasiha.
PURPORT
Vasiha Muni has given a mantra about Lord Viu: na te vior jyamno
na jto mahimna pram anantam pa. No one can estimate the extent of the
uncommonly glorious activities of Lord Viu. Unfortunately, there are
969
so-called scientists who are subject to death at every moment but are trying to
understand by speculation the wonderful creation of the cosmos. This is a
foolish attempt. Long, long ago, Vasiha Muni said that no one in the past
could measure the glories of the Lord and that no one can do so in the future.
One must simply be satisfied with seeing the glorious activities of the Supreme
Lord's creation. The Lord therefore says in Bhagavad-gt (10.42), viabhyham
ida ktsnam ekena sthito jagat: "With a single fragment of Myself, I
pervade and support this entire universe." The material world consists of
innumerable universes, each one full of innumerable planets, which are all
considered to be products of the Supreme Personality of Godhead's material
energy. Yet this is only one fourth of God's creation. The other three fourths
of creation constitute the spiritual world. Among the innumerable planets in
only one universe, the so-called scientists cannot understand even the moon
and Mars, but they try to defy the creation of the Supreme Lord and His
uncommon energy. Such men have been described as crazy. Nna pramatta
kurute vikarma (SB 5.5.4). Such crazy men unnecessarily waste time, energy
and money in attempting to defy the glorious activities of Urukrama, the
TEXT 30
" "H"HF "d l
H = H ll ll
ya ida deva-devasya
harer adbhuta-karmaa
avatrnucarita
van yti par gatim
SYNONYMS
970
yaanyone who; idamthis; deva-devasyaof the Supreme Personality of
Godhead, who is worshiped by the demigods; hareof Lord Ka, Hari;
adbhuta-karmaawhose activities are all wonderful;
avatra-anucaritamactivities performed in His different incarnations;
vanif one continues to hear; ytihe goes; parm gatimto the supreme
perfection, back home, back to Godhead.
TRANSLATION
If one hears about the uncommon activities of the Supreme Personality of
Godhead in His various incarnations, he is certainly elevated to the higher
planetary system or even brought back home, back to Godhead.
TEXT 31
d " " H '~ 9 l
d 9 F d H" ll ! ll
kriyame karmada
daive pitrye 'tha mnue
yatra yatrnukrtyeta
tat te sukta vidu
SYNONYMS
kriyameupon the performance; karmaiof a ritualistic ceremony;
idamthis description of the characteristics of Vmanadeva; daiveto please
the demigods; pitryeor to please the forefathers, as in a rddha ceremony;
athaeither; mnuefor the pleasure of human society, as in marriages;
yatrawherever; yatrawhenever; anukrtyetais described; tatthat;
temfor them; suktamauspicious; vidueveryone should understand.
971
TRANSLATION
Whenever the activities of Vmanadeva are described in the course of a
ritualistic ceremony, whether the ceremony be performed to please the
demigods, to please one's forefathers in Pitloka, or to celebrate a social event
like a marriage, that ceremony should be understood to be extremely auspicious.
PURPORT
There are three kinds of ceremoniesspecifically, ceremonies to please the
Supreme Personality of Godhead or the demigods, those performed for social
celebrations like marriages and birthdays, and those meant to please the
forefathers, like the rddha ceremony. In all these ceremonies, large amounts
of money are spent for various activities, but here it is suggested that if along
with this there is recitation of the wonderful activities of Vmanadeva,
certainly the ceremony will be carried out successfully and will be free of all
discrepancies.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-third Chapter,
of the rmad-Bhgavatam, entitled "The Demigods Regain the Heavenly
planets."
24. Matsya, the Lord's Fish Incarnation
This chapter describes the Supreme Personality of Godhead's incarnation
as a fish, and it also describes the saving of Mahrja Satyavrata from an
972
inundation.
The Supreme Personality of Godhead expands Himself by sva (His
personal expansions) and vibhinna (His expansions as the living entities).
As stated in Bhagavad-gt (4.8), paritrya sdhn vinya ca duktm:
the Supreme Personality of Godhead appears on this planet for the protection
of the sdhus, or devotees, and for the destruction of the miscreants, or
nondevotees. He especially descends to give protection to the cows, the
brhmaas, the demigods, the devotees and the Vedic system of religion. Thus
He appears in various forms-sometimes as a fish, sometimes a boar, sometimes
Nsihadeva, sometimes Vmanadeva and so on-but in any form or
incarnation, although He comes within the atmosphere of the material modes
of nature, He is unaffected. This is a sign of His supreme controlling power.
Although He comes within the material atmosphere, my cannot touch Him.
Therefore, no material qualities can be attributed to Him in any degree.
Once, at the end of the previous kalpa, a demon named Hayagrva wanted
to take the Vedic knowledge away from Lord Brahm at the time of
annihilation. Therefore the Supreme Personality of Godhead took the
incarnation of a fish at the beginning of the period of Svyambhuva Manu and
saved the Vedas. During the reign of Ckua Manu there was a king named
Satyavrata, who was a great pious ruler. To save him, the Lord appeared as the
fish incarnation for a second time. King Satyavrata later became the son of the
sun-god and was known as rddhadeva. He was established as Manu by the
To receive the favor of the Supreme Personality of Godhead, King
Satyavrata engaged in the austerity of subsisting only by drinking water. Once,
while performing this austerity on the bank of the Ktaml River and offering
oblations of water with the palm of his hand, he found a small fish. The fish
appealed to the King for protection, asking the King to keep Him in a safe
place. Although the King did not know that the small fish was the Supreme
Personality of Godhead Himself, as a king he gave shelter to the fish and kept
Him in a water jug. The fish, being the Supreme Personality of Godhead,
973
wanted to show His potency to King Satyavrata, and thus He immediately
expanded His body in such a way that He could no longer be kept in the jug of
water. The King then put the fish in a big well, but the well was also too small.
Then the King put the fish in a lake, but the lake was also unsuitable. Finally
the King put the fish in the sea, but even the sea could not accommodate Him.
Thus the King understood that the fish was no one else but the Supreme
Personality of Godhead, and he requested the Lord to describe His incarnation
as a fish. The Personality of Godhead, being pleased with the King, informed
him that within a week there would be an inundation throughout the universe
and that the fish incarnation would protect the King, along with the is,
herbs, seeds and other living entities, in a boat, which would be attached to the
fish's horn. After saying this, the Lord disappeared. King Satyavrata offered
respectful obeisances to the Supreme Lord and continued to meditate upon
Him. In due course of time, annihilation took place, and the King saw a boat
coming near. After getting aboard with learned brhmaas and saintly persons,
he offered prayers to worship the Supreme Personality of Godhead. The
Supreme Lord is situated in everyone's heart, and thus he taught Mahrja
Satyavrata and the saintly persons about Vedic knowledge from the core of the
heart. King Satyavrata took his next birth as Vaivasvata Manu, who is
mentioned in Bhagavad-gt. Vivasvn manave prha: the sun-god spoke the
science of Bhagavad-gt to his son Manu. Because of being the son of
Vivasvn, this Manu is known as Vaivasvata Manu.
TEXT 1
H=
H> " d l
Hd~U FHBN ll ! ll
r-rjovca
bhagava chrotum icchmi
974
harer adbhuta-karmaa
avatra-kathm dy
my-matsya-viambanam
SYNONYMS
r-rj uvcaKing Parkit said; bhagavanO most powerful; rotumto
hear; icchmiI desire; hareof the Supreme Personality of Godhead, Hari;
adbhuta-karmaawhose activities are wonderful;
avatra-kathmpastimes of the incarnation; dymfirst;
my-matsya-viambanamwhich is simply an imitation of a fish.
TRANSLATION
Mahrja Parkit said: The Supreme Personality of Godhead, Hari, is
eternally situated in His transcendental position, yet He descends to this
material world and manifests Himself in various incarnations. His first
incarnation was that of a great fish. O most powerful ukadeva Gosvm, I wish
to hear from you the pastimes of that fish incarnation.
PURPORT
The Supreme Personality of Godhead is all-powerful, yet He accepted the
form of an uncommon fish. This is one of the ten original incarnations of the
Lord.
TEXTS 2-3
"~ "'" ^ F d F l
d " 9 d F H ll - ll
H FH ~H" H F l
975
3 d= FH dF H ll ll
yad-artham adadhd rpa
mtsya loka-jugupsitam
tama-prakti-durmara
karma-grasta ivevara
etan no bhagavan sarva
yathvad vaktum arhasi
uttamaloka-carita
sarva-loka-sukhvaham
SYNONYMS
yat-arthamfor what purpose; adadhtaccepted; rpamform;
mtsyamof a fish; loka-jugupsitamwhich is certainly not very favorable in
this world; tamain the mode of ignorance; praktisuch behavior;
durmaramwhich is certainly very painful and condemned;
karma-grastaone who is under the laws of karma; ivalike; varathe
Supreme Personality of Godhead; etatall these facts; naunto us;
bhagavanO most powerful sage; sarvameverything; yathvatproperly;
vaktum arhasikindly describe; uttamaloka-caritamthe pastimes of the
Supreme Personality of Godhead; sarva-loka-sukha-vahamby hearing of
which everyone becomes happy.
TRANSLATION
What was the purpose for which the Supreme Personality of Godhead
accepted the abominable form of a fish, exactly as an ordinary living being
accepts different forms under the laws of karma? The form of a fish is certainly
condemned and full of terrible pain. O my lord, what was the purpose of this
incarnation? Kindly explain this to us, for hearing about the pastimes of the
976
Lord is auspicious for everyone.
PURPORT
Parkit Mahrja's question to ukadeva Gosvm was based on this
principle stated by the Lord Himself in Bhagavad-gt (4.7):
tadtmna sjmy aham
Myself." The Lord appears in each incarnation to save the world from
irreligious principles and especially to protect His devotees (paritrya
sdhnm [Bg. 4.8]). Vmanadeva, for example, appeared to save the devotee
Bali Mahrja. Similarly, when the Supreme Personality of Godhead accepted
the abominable form of a fish, He must have done so to favor some devotee.
Parkit Mahrja was eager to know about the devotee for whom the Supreme
Lord accepted this form.
TEXT 4
F 3H=
H H N" l
3H= = H F^ d ll H ll
r-sta uvca
ity ukto viu-rtena
bhagavn bdaryai
uvca carita vior
977
matsya-rpea yat ktam
SYNONYMS
r-sta uvcar Sta Gosvm said; iti uktathus being questioned;
viu-rtenaby Mahrja Parkit, known as Viurta; bhagavnthe most
powerful; bdaryaithe son of Vysadeva, ukadeva Gosvm;
uvcasaid; caritamthe pastimes; vioof Lord Viu;
matsya-rpeaby Him in the form of a fish; yatwhatever; ktamwas
done.
TRANSLATION
Sta Gosvm said: When Parkit Mahrja thus inquired from ukadeva
Gosvm, that most powerful saintly person began describing the pastimes of the
Lord's incarnation as a fish.
TEXT 5
d 3H=
H F F' "F = l
F ' ' F~ F = H ll 7 ll
r-uka uvca
go-vipra-sura-sdhn
chandasm api cevara
rakm icchas tanr dhatte
dharmasyrthasya caiva hi
SYNONYMS
r-uka uvcar ukadeva Gosvm said; goof the cows; vipraof the
978
brhmaas; suraof the demigods; sdhnmand of the devotees;
chandasm apieven of the Vedic literature; caand; varathe supreme
controller; rakmthe protection; icchandesiring; tan dhatteaccepts
the forms of incarnations; dharmasyaof the principles of religion;
arthasyaof the principles of the purpose of life; caand; evaindeed;
hicertainly.
TRANSLATION
r ukadeva Gosvm said: O King, for the sake of protecting the cows,
brhmaas, demigods, devotees, the Vedic literature, religious principles, and
principles to fulfill the purpose of life, the Supreme Personality of Godhead
accepts the forms of incarnations.
PURPORT
The Supreme Personality of Godhead generally appears in various types of
incarnations to give protection to the cows and brhmaas. The Lord is
described as go-brhmaa-hitya ca; in other words, He is always eager to
benefit the cows and brhmaas. When Lord Ka appeared, He purposefully
became a cowherd boy and showed personally how to give protection to the
cows and calves. Similarly, He showed respect to Sudm Vipra, a real
brhmaa. From the Lord's personal activities, human society should learn how
to give protection specifically to the brhmaas and cows. Then the protection
of religious principles, fulfillment of the aim of life and protection of Vedic
knowledge can be achieved. Without protection of cows, brahminical culture
cannot be maintained; and without brahminical culture, the aim of life cannot
be fulfilled. The Lord, therefore, is described as go-brhmaa-hitya because
His incarnation is only for the protection of the cows and brhmaas.
Unfortunately, because in Kali-yuga there is no protection of the cows and
brahminical culture, everything is in a precarious position. If human society
wants to be exalted, the leaders of society must follow the instructions of
979
Bhagavad-gt and give protection to the cows, the brhmaas and brahminical
culture.
TEXT 6
3H=9 9 = HH l
H=H H ll ll
uccvaceu bhteu
caran vyur ivevara
noccvacatva bhajate
nirguatvd dhiyo guai
SYNONYMS
ucca-avaceuhaving higher or lower bodily forms; bhteuamong the
living entities; caranbehaving; vyu ivaexactly like the air; varathe
Supreme Lord; nanot; ucca-avacatvamthe quality of higher or lower
grades of life; bhajateaccepts; nirguatvtbecause of being transcendental,
above all material qualities; dhiyagenerally; guaiby the modes of
material nature.
TRANSLATION
Like the air passing through different types of atmosphere, the Supreme
Personality of Godhead, although appearing sometimes as a human being and
sometimes as a lower animal, is always transcendental. Because He is above the
material modes of nature, He is unaffected by higher and lower forms.
PURPORT
The Supreme Personality of Godhead is the master of the material nature
980
(maydhyakea prakti syate sacarcaram [Bg. 9.10]). Therefore, being the
supreme controller of the laws of nature, the Lord cannot be under their
influence. An example given in this regard is that although the wind blows
through many places, the air is not affected by the qualities of these places.
Although the air sometimes carries the odor of a filthy place, the air has
nothing to do with such a place. Similarly, the Supreme Personality of
Godhead, being all-good and all-auspicious, is never affected by the material
qualities like an ordinary living entity. purua prakti-stho hi bhukte
praktijn gun [Bg. 13.22]. When the living entity is in the material nature,
he is affected by its qualities. The Supreme Personality of Godhead, however,
is not affected. Disrespectfully, one who does not know this considers the
Supreme Personality of Godhead an ordinary living being (avajnanti m
mh [Bg. 9.11]). Para bhvam ajnanta: such a conclusion is reached by
the unintelligent because they are unaware of the transcendental qualities of
the Lord.
TEXT 7
F"d N d l
F " F d " ll O ll
sd atta-kalpnte
brhmo naimittiko laya
samudropapluts tatra
lok bhr-dayo npa
SYNONYMS
stthere was; attapast; kalpa-anteat the end of the kalpa; brhmaof
Lord Brahm's day; naimittikabecause of that; layainundation;
samudrain the ocean; upaplutwere inundated; tatrathere; lokall
981
the planets; bh-dayaBh, Bhuva and Sva, the three lokas; npaO
King.
TRANSLATION
O King Parkit, at the end of the past millennium, at the end of Brahm's
day, because Lord Brahm sleeps during the night, annihilation took place, and
the three worlds were covered by the water of the ocean.
TEXT 8
d " F ' 9 N l
F H " H 'd ' ll ll
klengata-nidrasya
dhtu iayior bal
mukhato nistn vedn
hayagrvo 'ntike 'harat
SYNONYMS
klenabecause of time (the end of Brahm's day); gata-nidrasyawhen he
felt sleepy; dhtuof Brahm; iayiodesiring to lie down to sleep;
balvery powerful; mukhatafrom the mouth; nistnemanating;
vednthe Vedic knowledge; hayagrvathe great demon named Hayagrva;
antikenearby; aharatstole.
TRANSLATION
At the end of Brahm's day, when Brahm felt sleepy and desired to lie
down, the Vedas were emanating from his mouth, and the great demon named
982
Hayagrva stole the Vedic knowledge.
TEXT 9
H " "H " F HF = 8 l
"' ^ H ll ll
jtv tad dnavendrasya
hayagrvasya ceitam
dadhra aphar-rpa
bhagavn harir vara
SYNONYMS
jtvafter understanding; tatthat; dnava-indrasyaof the great demon;
hayagrvasyaof Hayagrva; ceitamactivity; dadhraaccepted;
aphar-rpamthe form of a fish; bhagavnthe Supreme Personality of
Godhead; harithe Lord; varathe supreme controller.
TRANSLATION
Understanding the acts of the great demon Hayagrva, the Supreme
Personality of Godhead, Hari, who is full of all opulences, assumed the form of
a fish and saved the Vedas by killing the demon.
PURPORT
Because everything was inundated by water, to save the Vedas it was
necessary for the Lord to assume the form of a fish.
TEXT 10
983
9 d> FH l
' F F ll ! ll
tatra rja-i kacin
nmn satyavrato mahn
nryaa-paro 'tapat
tapa sa salilana
SYNONYMS
tatrain that connection; rja-ia king equally qualified as a great saintly
person; kacitsomeone; nmnby the name; satyavrataSatyavrata;
mahna great personality; nryaa-paraa great devotee of Lord
Nryaa, the Supreme Personality of Godhead; atapatperformed
austerities; tapapenances; sahe; salila-anaonly drinking water.
TRANSLATION
During the Ckua-manvantara there was a great king named Satyavrata
who was a great devotee of the Supreme Personality of Godhead. Satyavrata
performed austerities by subsisting only on water.
PURPORT
The Lord assumed one fish incarnation to save the Vedas at the beginning
of the Svyambhuva-manvantara, and at the end of the Ckua-manvantara
the Lord again assumed the form of a fish just to favor the great king named
Satyavrata. As there were two incarnations of Varha, there were also two
incarnations of fish. The Lord appeared as one fish incarnation to save the
Vedas by killing Hayagrva, and He assumed the other fish incarnation to show
favor to King Satyavrata.
984
TEXT 11
'FHF d F HHFH l
" H H ll !! ll
yo 'sv asmin mah-kalpe
tanaya sa vivasvata
rddhadeva iti khyto
manutve harirpita
SYNONYMS
yaone who; asauHe (the Supreme Person); asminin this;
mah-kalpegreat millennium; tanayason; sahe; vivasvataof the
sun-god; rddhadevaby the name rddhadeva; itithus;
khytacelebrated; manutvein the position of Manu; hariby the
Supreme Personality of Godhead; arpitawas situated.
TRANSLATION
In this [the present] millennium King Satyavrata later became the son of
Vivasvn, the king of the sun planet, and was known as rddhadeva. By the
mercy of the Supreme Personality of Godhead, he was given the post of Manu.
TEXT 12
d" d d H l
F& "d d= dU ll !- ll
ekad ktamly
kurvato jala-tarpaam
985
tasyjaly-udake kcic
chaphary ekbhyapadyata
SYNONYMS
ekadone day; ktamlymon the bank of the Ktaml River;
kurvataexecuting; jala-tarpaamthe offering of oblations of water;
tasyahis; ajalipalmful; udakein the water; kcitsome; aphara
small fish; ekone; abhyapadyatawas generated.
TRANSLATION
One day while King Satyavrata was performing austerities by offering water
on the bank of the River Ktaml, a small fish appeared in the water in his
palms.
TEXT 13
FH '& F l
3FF " "HB ll ! ll
satyavrato 'jali-gat
saha toyena bhrata
utsasarja nad-toye
aphar dravievara
SYNONYMS
satyavrataKing Satyavrata; ajali-gatmin the water held in the palms of
the King; sahawith; toyenawater; bhrataO King Parkit;
utsasarjathrew; nad-toyein the water of the river; apharmthat small
986
fish; dravia-varaSatyavrata, the King of Dravia.
TRANSLATION
Satyavrata, the King of Draviadea, threw the fish into the water of the
river along with the water in his palm, O King Parkit, descendant of Bharata.
TEXT 14
Fd dd l
" " "HF l
d~ HF F F FA ll !H ll
tam ha stikarua
mah-kruika npam
ydobhyo jti-ghtibhyo
dn m dna-vatsala
katha visjase rjan
bhtm asmin sarij-jale
SYNONYMS
tamunto him (Satyavrata); hasaid; sthat small fish;
ati-karuamextremely compassionate; mah-kruikamextremely
merciful; npamunto King Satyavrata; ydobhyato the aquatics;
jti-ghtibhyawho are always eager to kill the smaller fish; dnmvery
poor; mmme; dna-vatsalaO protector of the poor; kathamwhy;
visjaseyou are throwing; rjanO King; bhtmvery much afraid;
asminwithin this; sarit-jalein the water of the river.
987
TRANSLATION
With an appealing voice, the poor small fish said to King Satyavrata, who
was very merciful: My dear King, protector of the poor, why are you throwing
Me in the water of the river, where there are other aquatics who can kill Me? I
am very much afraid of them.
PURPORT
In the Matsya Pura it is said:
ananta-aktir bhagavn
matsya-rp janrdana
krrtha ycaym sa
svaya satyavrata npam
"The Supreme Personality of Godhead possesses unlimited potency.
Nonetheless, in His pastime in the form of a fish He begged protection from
King Satyavrata."
TEXT 15
' ~ FH ' l
~ F "' ll !7 ll
tam tmano 'nugrahrtha
prty matsya-vapur-dharam
ajnan rakarthya
aphary sa mano dadhe
SYNONYMS
988
tamunto the fish; tmanapersonal; anugraha-arthamto show favor;
prtyvery much pleased; matsya-vapu-dharamthe Supreme Personality
of Godhead, who had assumed the form of a fish; ajnanwithout knowledge
of this; rakaa-arthyajust to give protection; apharyof the fish;
sathe King; manamind; dadhedecided.
TRANSLATION
To please himself, King Satyavrata, not knowing that the fish was the
Supreme Personality of Godhead, decided with great pleasure to give the fish
protection.
PURPORT
Here is an example of giving service to the Supreme Personality of
Godhead even without knowledge. Such service is called ajta-sukti. King
Satyavrata wanted to show his own mercy, not knowing that the fish was Lord
Viu. By such unknowing devotional service, one is favored by the Supreme
Personality of Godhead. Service rendered to the Supreme Lord, knowingly or
unknowingly, never goes in vain.
TEXT 16
F " H F l
dF ' " ll ! ll
tasy dnatara vkyam
rutya sa mahpati
kalapsu nidhyain
daylur ninya ramam
989
SYNONYMS
tasyof the fish; dna-tarampitiable; vkyamwords; rutyahearing;
sathat; mah-patithe King; kalaa-apsuin the water contained in the
water jug; nidhyataking; enmthe fish; daylumerciful;
ninyebrought; ramamto his residence.
TRANSLATION
The merciful King, being moved by the pitiable words of the fish, placed the
fish in a water jug and brought Him to his own residence.
TEXT 17
F d H' dB l
=Hd H " ll !O ll
s tu tatraika-rtrea
vardhamn kamaalau
alabdhvtmvaka v
idam ha mahpatim
SYNONYMS
sthat fish; tubut; tatratherein; eka-rtreain one night;
vardhamnexpanding; kamaalauin the waterpot; alabdhvwithout
attaining; tma-avakama comfortable position for His body; veither;
idamthis; hasaid; mah-patimunto the King.
TRANSLATION
990
But in one night that fish grew so much that He could not move His body
comfortably in the water of the pot. He then spoke to the King as follows.
TEXT 18
dBHF d HFF l
d d F H HF F ll ! ll
nha kamaalv asmin
kcchra vastum ihotsahe
kalpayauka suvipula
yatrha nivase sukham
SYNONYMS
nanot; ahamI; kamaalauin this waterpot; asminin this;
kcchramwith great difficulty; vastumto live; ihahere; utsahelike;
kalpayajust consider; okaresidential place; su-vipulammore expanded;
yatrawherein; ahamI; nivasecan live; sukhamin pleasure.
TRANSLATION
O My dear King, I do not like living in this waterpot with such great
difficulty. Therefore, please find some better reservoir of water where I can live
comfortably.
TEXT 19
F " '" " "d l
R FH' ll ! ll
991
sa en tata dya
nyadhd audacanodake
tatra kipt muhrtena
hasta-trayam avardhata
SYNONYMS
sathe King; enmunto the fish; tatathereafter; dyataking out;
nyadhtplaced; audacana-udakein a well of water; tatratherein;
kiptbeing thrown; muhrtenawithin a moment; hasta-trayamthree
cubits; avardhataimmediately developed.
TRANSLATION
Then, taking the fish out of the waterpot, the King threw Him in a large
well. But within a moment the fish developed to the length of three cubits.
TEXT 20
" F HF" l
~ " " H ll - ll
na ma etad ala rjan
sukha vastum udacanam
pthu dehi pada mahya
yat tvha araa gat
SYNONYMS
nanot; meunto Me; etatthis; alamfit; rjanO King; sukhamin
happiness; vastumto live; udacanamreservoir of water; pthuvery great;
dehigive; padama place; mahyamunto Me; yatwhich; tvunto you;
992
ahamI; araamshelter; gathave taken.
TRANSLATION
The fish then said: My dear King, this reservoir of water is not fit for My
happy residence. Please give Me a more extensive pool of water, for I have
taken shelter of you.
TEXT 21
" F R F H l
"H F ' 'HH' ll -! ll
tata dya s rj
kipt rjan sarovare
tad vtytman so 'ya
mah-mno 'nvavardhata
SYNONYMS
tatafrom there; dyataking away; sthe fish; rjby the King;
kiptbeing thrown; rjanO King (Mahrja Parkit); sarovarein a
lake; tatthat; vtyacovering; tmanby the body; sathe fish;
ayamthis; mah-mnagigantic fish; anvavardhataimmediately
developed.
TRANSLATION
O Mahrja Parkit, the King took the fish from the well and threw Him in
a lake, but the fish then assumed a gigantic form exceeding the extent of the
water.
993
TEXT 22
FHF "d F dF l
' " H"F ll -- ll
naitan me svastaye rjann
udaka salilaukasa
nidhehi rak-yogena
hrade mm avidsini
SYNONYMS
nanot; etatthis; meunto Me; svastayecomfortable; rjanO King;
udakamwater; salila-okasabecause I am a big aquatic; nidhehiput;
rak-yogenaby some means; hradein a lake; mmMe;
avidsiniperpetual.
TRANSLATION
The fish then said: O King, I am a large aquatic, and this water is not at all
suitable for Me. Now kindly find some way to save Me. It would be better to
put Me in the water of a lake that will never reduce.
TEXT 23
F 'F H"F l
'F F " 9 ll - ll
ity ukta so 'nayan matsya
tatra tatrvidsini
994
jalaye 'sammita ta
samudre prkipaj jhaam
SYNONYMS
iti uktathus being requested; sathe King; anayatbrought;
matsyamthe fish; tatratherein; tatratherein; avidsiniwhere the
water never diminishes; jala-ayein the reservoir of water;
asammitamunlimited; tamunto the fish; samudrein the ocean;
prkipatthrew; jhaamthe gigantic fish.
TRANSLATION
When thus requested, King Satyavrata took the fish to the largest reservoir
of water. But when that also proved insufficient, the King at last threw the
gigantic fish into the ocean.
TEXT 24
F " d" l
"N H M8 F ll -H ll
kipyamas tam hedam
iha m makardaya
adanty atibal vra
m nehotsraum arhasi
SYNONYMS
kipyamabeing thrown in the ocean; tamunto the King; hathe fish
said; idamthis; ihain this place; mmMe; makara-dayadangerous
aquatics like sharks; adantiwill eat; ati-balbecause of being too
995
powerful; vraO heroic King; mmMe; nanot; ihain this water;
utsraumto throw; arhasiyou deserve.
TRANSLATION
While being thrown in the ocean, the fish said to King Satyavrata: O hero,
in this water there are very powerful and dangerous sharks that will eat Me.
Therefore you should not throw Me in this place.
TEXT 25
H H F H" H l
d HF F^ ll -7 ll
eva vimohitas tena
vadat valgu-bhratm
tam ha ko bhavn asmn
matsya-rpea mohayan
SYNONYMS
evamthus; vimohitabewildered; tenaby the fish; vadatspeaking;
valgu-bhratmsweet words; tamunto him; hasaid; kawho;
bhavnYou; asmnus; matsya-rpeain the form of a fish;
mohayanbewildering.
TRANSLATION
After hearing these sweet words from the Supreme Personality of Godhead
in the form of a fish, the King, being bewildered, asked Him: Who are You, sir?
You simply bewilder us.
996
TEXT 26
H H = " 8 'F ' H l
H F ll - ll
naiva vryo jalacaro
do 'smbhi ruto 'pi v
yo bhavn yojana-atam
ahnbhivynae sara
SYNONYMS
nanot; evamthus; vryapowerful; jala-caraaquatic; daseen;
asmbhiby us; ruta apinor heard of; veither; yawho;
bhavnYour Lordship; yojana-atamhundreds of miles; ahnin one day;
abhivynaeexpanding; sarawater.
TRANSLATION
My Lord, in one day You have expanded Yourself for hundreds of miles,
covering the water of the river and the ocean. Before this I had never seen or
heard of such an aquatic animal.
TEXT 27
H H F ' l
'F ^ dF ll -O ll
nna tva bhagavn skd
dharir nryao 'vyaya
997
anugrahya bhtn
dhatse rpa jalaukasm
SYNONYMS
nnamcertainly; tvamYou (are); bhagavnthe Supreme Personality of
Godhead; sktdirectly; harithe Lord; nryaathe Personality of
Godhead; avyayainexhaustible; anugrahyato show mercy;
bhtnmto all living entities; dhatseYou have assumed; rpama form;
jala-okasmlike an aquatic.
TRANSLATION
My Lord, You are certainly the inexhaustible Supreme Personality of
Godhead, Nryaa, r Hari. It is to show Your mercy to the living entities
that You have now assumed the form of an aquatic.
TEXT 28
F 9 B F~ l
H ll - ll
namas te purua-reha
sthity-utpatty-apyayevara
bhaktn na prapannn
mukhyo hy tma-gatir vibho
SYNONYMS
namaI offer my respectful obeisances; teunto You; purua-rehathe
best of all living entities, the best of all enjoyers; sthitiof maintenance;
utpatticreation; apyayaand destruction; varathe Supreme Lord;
998
bhaktnmof Your devotees; nalike us; prapannnmthose who are
surrendered; mukhyathe supreme; hiindeed; tma-gatithe supreme
destination; vibhoLord Viu.
TRANSLATION
O my Lord, master of creation, maintenance and annihilation, O best of
enjoyers, Lord Viu, You are the leader and destination of surrendered
devotees like us. Therefore let me offer my respectful obeisances unto You.
TEXT 29
FH HF H l
" ^ "~ H ' ll - ll
sarve llvatrs te
bhtn bhti-hetava
jtum icchmy ado rpa
yad-artha bhavat dhtam
SYNONYMS
sarveeverything; llpastimes; avatrincarnations; teof Your
Lordship; bhtnmof all living entities; bhtiof a flourishing condition;
hetavathe causes; jtumto know; icchmiI wish; adathis;
rpamform; yat-arthamfor what purpose; bhavatby Your Lordship;
dhtamassumed.
TRANSLATION
All Your pastimes and incarnations certainly appear for the welfare of all
999
living entities. Therefore, my Lord, I wish to know the purpose for which You
have assumed this form of a fish.
TEXT 30
'H" " F
9 H FH F l
~ 9 ~ F
"" " H " ll ll
na te 'ravindka padopasarpaa
m bhavet sarva-suht-priytmana
yathetare pthag-tman satm
addo yad vapur adbhuta hi na
SYNONYMS
nanever; teof Your Lordship; aravinda-akaMy Lord, whose eyes are
like the petals of a lotus; pada-upasarpaamworship of the lotus feet;
museless; bhavetcan become; sarva-suhtthe friend of everyone;
priyadear to everyone; tmanathe Supersoul of everyone; yathas;
itaremof others (the demigods); pthak-tmanmliving entities who
have material bodies different from the soul; satmof those who are
spiritually fixed; addaYou have manifested; yatthat; vapubody;
adbhutamwonderful; hiindeed; naunto us.
TRANSLATION
O my Lord, possessing eyes like the petals of a lotus, the worship of the
demigods, who are in the bodily concept of life, is fruitless in all respects. But
because You are the supreme friend and dearmost Supersoul of everyone,
1000
worship of Your lotus feet is never useless. You have therefore manifested Your
form as a fish.
PURPORT
The demigods like Indra, Candra and Srya are ordinary living entities who
are differentiated parts and parcels of the Supreme Personality of Godhead.
The Lord expands Himself through the living beings (nityo nityn cetana
cetannm (Kaha Upaniad 2.2.13)). His personal viu-tattva forms, which are
all spiritual, are called sva, and the living entities who are differentiated
parts are called vibhinna. Some of the vibhinna forms are spiritual, and
some are a combination of matter and spirit. The conditioned souls in the
material world are different from their external bodies made of material
energy. Thus the demigods living in the upper planetary systems and the living
entities living in the lower planetary system are of the same nature.
Nonetheless, those living as human beings on this planet are sometimes
attracted to worshiping the demigods in the higher planetary systems. Such
worship is temporary. As the human beings on this planet have to change their
bodies (tath dehntara-prpti [Bg. 2.13]), the living entities known as Indra,
Candra, Varua and so on will also have to change their bodies in due course
of time. As stated in Bhagavad-gt, antavat tu phala te tad bhavaty
alpa-medhasm: [Bg. 7.23] "Men of small intelligence worship the demigods,
and their fruits are limited and temporary." Kmais tais tair hta jn
prapadyante 'nya-devat: [Bg. 7.20] those who do not know the position of the
demigods are inclined to worship the demigods for some material purpose, but
the results of such worship are never permanent. Consequently, here it is said,
yathetare pthag-tman satm, padopasarpaa m bhavet. In other
words, if one is to worship someone else, he must worship the Supreme
Personality of Godhead. Then his worship will never be fruitless. Svalpam apy
asya dharmasya tryate mahato bhayt: even a slight attempt to worship the
Supreme Personality of Godhead is a permanent asset. Therefore, as
recommended in rmad-Bhgavatam, tyaktv sva-dharma carambuja
1001
hare. One should take to the worship of the lotus feet of Hari, even if this
means giving up the so-called occupational duty assigned because of the
particular body one has accepted. Because worship in terms of the body is
temporary, it does not bear any permanent fruit. But worship of the Supreme
Personality of Godhead gives immense benefit.
TEXT 31
d 3H=
N H
FH FH l
H d H 'N H
d9 d ll ! ll
r-uka uvca
iti bruva npati jagat-pati
satyavrata matsya-vapur yuga-kaye
vihartu-kma pralayrave 'bravc
cikrur eknta-jana-priya priyam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; bruvamspeaking
like that; npatimunto the King; jagat-patithe master of the entire
universe; satyavratamunto Satyavrata; matsya-vaputhe Lord, who had
assumed the form of a fish; yuga-kayeat the end of a yuga;
vihartu-kmato enjoy His own pastimes; pralaya-aravein the water of
inundation; abravtsaid; cikrudesiring to do; eknta-jana-priyamost
beloved by the devotees; priyamsomething very beneficial.
1002
TRANSLATION
ukadeva Gosvm said: When King Satyavrata spoke in this way, the
Supreme Personality of Godhead, who at the end of the yuga had assumed the
form of a fish to benefit His devotee and enjoy His pastimes in the water of
inundation, responded as follows.
TEXT 32
H H=
FR U""" l
' H"d ll - ll
r-bhagavn uvca
saptame hy adyatand rdhvam
ahany etad arindama
nimakyaty apyaymbhodhau
trailokya bhr-bhuvdikam
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said; saptameon
the seventh; hiindeed; adyatantfrom today; rdhvamforward;
ahanion the day; etatthis creation; arimdamaO King who can subdue
your enemies; nimakyatishall be inundated; apyaya-ambhodhauin the
ocean of destruction; trailokyamthe three lokas;
bh-bhuva-dikamnamely Bhrloka, Bhuvarloka and Svarloka.
TRANSLATION
The Supreme Personality of Godhead said: O King, who can subdue your
1003
enemies, on the seventh day from today the three worldsBh, Bhuva and
Svawill all merge into the water of inundation.
TEXT 33
F H F H " l
3F~F d=" H H ll ll
tri-loky lyamny
savartmbhasi vai tad
upasthsyati nau kcid
vil tv mayerit
SYNONYMS
tri-lokymthe three lokas; lyamnymupon being merged;
savarta-ambhasiin the water of destruction; vaiindeed; tadat that
time; upasthsyatiwill appear; nauboat; kcitone; vilvery big;
tvmunto you; mayby Me; ritsent.
TRANSLATION
When all the three worlds merge into the water, a large boat sent by Me will
appear before you.
TEXTS 34-35
H H" 9' FH N H= = l
FR9 H FH FH N ll H ll
N H H=FH =lH l
1004
d H d 9 H H= F ll 7 ll
tva tvad oadh sarv
bjny uccvacni ca
saptaribhi parivta
sarva-sattvopabhita
ruhya bhat nva
vicariyasy aviklava
ekrave nirloke
m eva varcas
SYNONYMS
tvamyou; tvatuntil that time; oadhherbs; sarvall kinds of;
bjniseeds; ucca-avacnilower and higher; caand; sapta-ibhiby the
seven is; parivtasurrounded; sarva-sattvaall kinds of living entities;
upabhitasurrounded by; ruhyagetting on; bhatmvery large;
nvamboat; vicariyasishall travel; aviklavawithout moroseness;
eka-aravein the ocean of inundation; nirlokewithout being illuminated;
mof the great is; evaindeed; varcasby the effulgence.
TRANSLATION
Thereafter, O King, you shall collect all types of herbs and seeds and load
them on that great boat. Then, accompanied by the seven is and surrounded
by all kinds of living entities, you shall get aboard that boat, and without
moroseness you shall easily travel with your companions on the ocean of
inundation, the only illumination being the effulgence of the great is.
TEXT 36
1005
" ' H F NF l
3F~F l N' ll ll
dodhyamn t nva
samrea balyas
upasthitasya me ge
nibadhnhi mahhin
SYNONYMS
dodhyamnmbeing tossed about; tmthat; nvamboat; samreaby
the wind; balyasvery powerful; upasthitasyasituated nearby; meof Me;
geto the horn; nibadhnhibind; mah-ahinby the large serpent
(Vsuki).
TRANSLATION
Then, as the boat is tossed about by the powerful winds, attach the vessel to
My horn by means of the great serpent Vsuki, for I shall be present by your
side.
TEXT 37
H 9 F' FH "H l
Hd9 H= H" N ll O ll
aha tvm ibhi srdha
saha-nvam udanvati
vikaran vicariymi
yvad brhm ni prabho
1006
SYNONYMS
ahamI; tvmunto you; ibhiwith all the saintly persons; srdhamall
together; sahawith; nvamthe boat; udanvatiin the water of
devastation; vikarancontacting; vicariymiI shall travel; yvatas long
as; brhmpertaining to Lord Brahm; ninight; prabhoO King.
TRANSLATION
Pulling the boat, with you and all the is in it, O King, I shall travel in the
water of devastation until the night of Lord Brahm's slumber is over.
PURPORT
This particular devastation actually took place not during the night of Lord
Brahm but during his day, for it was during the time of Ckua Manu.
Brahm's night takes place when Brahm goes to sleep, but in the daytime
there are fourteen Manus, one of whom is Ckua Manu. Therefore, rla
Vivantha Cakravart hkura comments that although it was daytime for
Lord Brahm, Brahm felt sleepy for a short time by the supreme will of the
Lord. This short period is regarded as Lord Brahm's night. This has been
elaborately discussed by rla Rpa Gosvm in his Laghu-bhgavatmta. The
following is a summary of his analysis. Because Agastya Muni cursed
Svyambhuva Manu, during the time of Svyambhuva Manu a devastation
took place. This devastation is mentioned in the Matsya Pura. During the
time of Ckua Manu, by the supreme will of the Lord, there was suddenly
another pralaya, or devastation. This is mentioned by Mrkaeya i in the
Viu-dharmottara. At the end of Manu's time there is not necessarily a
devastation, but at the end of the Ckua-manvantara, the Supreme
Personality of Godhead, by His illusory energy, wanted to show Satyavrata the
effects of devastation. rla rdhara Svm also agrees with this opinion. The
1007
Laghu-bhgavatmta says:
madhye manvantarasyaiva
mune pn manu prati
pralayo 'sau babhveti
pure kvacid ryate
ayam kasmiko jta
ckuasyntare mano
pralaya padmanbhasya
llayeti ca kutracit
sarva-manvantarasynte
pralayo nicita bhavet
viu-dharmottare tv etat
mrkaeyea bhitam
manor ante layo nsti
manave 'dari myay
viuneti bruvais tu
svmibhir naia manyate
TEXT 38
" = N =" l
HFF FHH " ll ll
madya mahimna ca
para brahmeti abditam
vetsyasy anughta me
sampranair vivta hdi
1008
SYNONYMS
madyampertaining to Me; mahimnamglories; caand; param
brahmathe Supreme Brahman, the Absolute Truth; itithus;
abditamcelebrated; vetsyasiyou shall understand; anughtambeing
favored; meby Me; sampranaiby inquiries; vivtamthoroughly
explained; hdiwithin the heart.
TRANSLATION
You will be thoroughly advised and favored by Me, and because of your
inquiries, everything about My glories, which are known as para brahma, will
be manifest within your heart. Thus you will know everything about Me.
PURPORT
As stated in Bhagavad-gt (15.15), sarvasya cha hdi sannivio matta
smtir jnam apohana ca: the Supreme Personality of Godhead, Paramtm,
is situated in everyone's heart, and from Him come remembrance, knowledge
and forgetfulness. The Lord reveals Himself in proportion to one's surrender to
Him. Ye yath m prapadyante ts tathaiva bhajmy aham [Bg. 4.11]. In
responsive cooperation, the Lord reveals Himself in proportion to one's
surrender. That which is revealed to one who fully surrenders is different from
what is revealed to one who surrenders partially. Everyone naturally
surrenders to the Supreme Personality of Godhead, either directly or
indirectly. The conditioned soul surrenders to the laws of nature in material
existence, but when one fully surrenders to the Lord, material nature does not
act upon him. Such a fully surrendered soul is favored by the Supreme
Personality of Godhead directly. Mm eva ye prapadyante mym et taranti
te [Bg. 7.14]. One who has fully surrendered to the Lord has no fear of the
modes of material nature, for everything is but an expansion of the Lord's
1009
glories (sarva khalv ida brahma), and these glories are gradually revealed
and realized. The Lord is the supreme purifier (para brahma para dhma
pavitra parama bhavn [Bg. 10.12]). The more one is purified and the more
he wants to know about the Supreme, the more the Lord reveals to him. Full
knowledge of Brahman, Paramtm and Bhagavn is revealed to the pure
devotees. The Lord says in Bhagavad-gt (10.11):
tem evnukamprtham
aham ajna-ja tama
naymy tma-bhvastho
jna-dpena bhsvat
"Out of compassion for them, I, dwelling in their hearts, destroy with the
shining lamp of knowledge the darkness born of ignorance."
TEXT 39
~" ' l
F 'HH d 9d " ll ll
ittham diya rjna
harir antaradhyata
so 'nvavaikata ta kla
ya hkea diat
SYNONYMS
itthamas aforementioned; diyainstructing; rjnamthe King
(Satyavrata); harithe Supreme Personality of Godhead;
antaradhyatadisappeared from that place; sahe (the King);
anvavaikatabegan to wait for; tam klamthat time; yamwhich;
1010
hka-aLord Hkea, the master of all the senses; diatinstructed.
TRANSLATION
After thus instructing the King, the Supreme Personality of Godhead
immediately disappeared. Then King Satyavrata began to wait for that time of
which the Lord had instructed.
TEXT 40
F " d 9 "S l
9F" " = F^ ll H ll
strya darbhn prk-kln
rjari prg-uda-mukha
niasda hare pdau
cintayan matsya-rpia
SYNONYMS
stryaspreading; darbhnkua grass; prk-klnthe upper portion
facing east; rja-iSatyavrata, the saintly King;
prk-udak-mukhalooking toward the northeast (na); niasdasat
down; hareof the Supreme Personality of Godhead; pdauupon the lotus
feet; cintayanmeditating; matsya-rpiawho had assumed the form of a
fish.
TRANSLATION
After spreading kua with its tips pointing east, the saintly King, himself
facing the northeast, sat down on the grass and began to meditate upon the
1011
Supreme Personality of Godhead, Viu, who had assumed the form of a fish.
TEXT 41
F " 3 FH H l
H' H 9 F" ll H! ll
tata samudra udvela
sarvata plvayan mahm
vardhamno mah-meghair
varadbhi samadyata
SYNONYMS
tatathereafter; samudrathe ocean; udvelaoverflowing;
sarvataeverywhere; plvayaninundating; mahmthe earth;
vardhamnaincreasing more and more; mah-meghaiby gigantic clouds;
varadbhiincessantly pouring rain; samadyataKing Satyavrata saw it.
TRANSLATION
Thereafter, gigantic clouds pouring incessant water swelled the ocean more
and more. Thus the ocean began to overflow onto the land and inundate the
entire world.
TEXT 42
' H"" "" H l
H " " 9'H' ll H- ll
dhyyan bhagavad-dea
1012
dade nvam gatm
tm ruroha viprendrair
dyauadhi-vrudha
SYNONYMS
dhyyanremembering; bhagavat-deamthe order of the Supreme
Personality of Godhead; dadehe saw; nvama boat; gatmcoming
near; tmaboard the boat; rurohagot up; vipra-indraiwith the saintly
brhmaas; dyataking; auadhiherbs; vrudhaand creepers.
TRANSLATION
As Satyavrata remembered the order of the Supreme Personality of
Godhead, he saw a boat coming near him. Thus he collected herbs and creepers,
and, accompanied by saintly brhmaas, he got aboard the boat.
TEXT 43
= 'FH d H l
F H F<"F"H H'F ll H ll
tam cur munaya prt
rjan dhyyasva keavam
sa vai na sakad asmd
avit a vidhsyati
SYNONYMS
tamunto the King; cusaid; munayaall the saintly brhmaas;
prtbeing pleased; rjanO King; dhyyasvameditate; keavamupon
the Supreme Lord, Keava; saHis Lordship; vaiindeed; naus;
1013
sakatfrom the great danger; asmtas now visible; avitwill save;
amauspiciousness; vidhsyatiHe will arrange.
TRANSLATION
The saintly brhmaas, being pleased with the King, said to him: O King,
please meditate upon the Supreme Personality of Godhead, Keava. He will save
us from this impending danger and arrange for our well-being.
TEXT 44
F ' 'F " F H l
d l' F ll HH ll
so 'nudhytas tato rj
prdursn mahrave
eka-ga-dharo matsyo
haimo niyuta-yojana
SYNONYMS
sathe Lord; anudhytabeing meditated upon; tatathereafter
(hearing the words of the saintly brhmaas); rjby the King;
prdurstappeared (before him); mah-aravein the great ocean of
inundation; eka-ga-dharawith one horn; matsyaa big fish;
haimamade of gold; niyuta-yojanaeight million miles long.
TRANSLATION
Then, while the King constantly meditated upon the Supreme Personality of
Godhead, a large golden fish appeared in the ocean of inundation. The fish had
1014
one horn and was eight million miles long.
TEXT 45
N' H l ~ l
H 8F 8H ' F " ll H7 ll
nibadhya nva tac-chge
yathokto hari pur
varatrehin tuas
tuva madhusdanam
SYNONYMS
nibadhyaanchoring; nvamthe boat; tat-geonto the horn of the big
fish; yath-uktaas advised; hariby the Supreme Personality of
Godhead; purbefore; varatreaused as a rope; ahinby the great
serpent (of the name Vsuki); tuabeing pleased; tuvahe satisfied;
madhusdanamthe Supreme Lord, the killer of Madhu.
TRANSLATION
Following the instructions formerly given by the Supreme Personality of
Godhead, the King anchored the boat to the fish's horn, using the serpent
Vsuki as a rope. Thus being satisfied, he began offering prayers to the Lord.
TEXT 46
H=
UHU F H"
F F F l
1015
" F
H " H ll H ll
r-rjovca
andy-avidyopahattma-savidas
tan-mla-sasra-pariramtur
yadcchayopast yam pnuyur
vimuktido na paramo gurur bhavn
SYNONYMS
r-rj uvcathe King offered prayers as follows; andifrom time
immemorial; avidyby ignorance; upahatahas been lost;
tma-savidaknowledge about the self; tatthat is; mlathe root;
sasramaterial bondage; pariramafull of miserable conditions and hard
work; tursuffering; yadcchayby the supreme will; upastbeing
favored by the crya; yamthe Supreme Personality of Godhead;
pnuyucan achieve; vimukti-dathe process of liberation; naour;
paramathe supreme; guruspiritual master; bhavnYour Lordship.
TRANSLATION
The King said: By the grace of the Lord, those who have lost their
self-knowledge since time immemorial, and who because of this ignorance are
involved in a material, conditional life full of miseries, obtain the chance to
meet the Lord's devotee. I accept that Supreme Personality of Godhead as the
supreme spiritual master.
PURPORT
The Supreme Personality of Godhead is actually the supreme spiritual
master. The Supreme Lord knows everything about the suffering of the
1016
conditioned soul, and therefore He appears in this material world, sometimes
personally, sometimes by an incarnation and sometimes by authorizing a living
being to act on His behalf. In all cases, however, He is the original spiritual
master who enlightens the conditioned souls who are suffering in the material
world. The Lord is always busy helping the conditioned souls in many ways.
Therefore He is addressed here as paramo gurur bhavn. The representative of
the Supreme Personality of Godhead who acts to spread Ka consciousness is
also guided by the Supreme Lord to act properly in executing the Lord's order.
Such a person may appear to be an ordinary human being, but because he acts
on behalf of the Supreme Personality of Godhead, the supreme spiritual
master, he is not to be neglected as ordinary. It is therefore said, crya m
vijnyt [SB 11.17.27]: an crya who acts on behalf of the Supreme Personality
of Godhead should be understood to be as good as the Supreme Lord Himself.
skd dharitvena samasta-strair
uktas tath bhvyata eva sadbhi
kintu prabhor ya priya eva tasya
vande guro r-cararavindam **(83)
Vivantha Cakravart hkura has advised that the spiritual master acting on
the Supreme Lord's behalf must be worshiped as being as good as the Supreme
Lord, for he is the Lord's most confidential servant in broadcasting the Lord's
message for the benefit of the conditioned souls involved in the material
world.
TEXT 47
'N ' ' d N'
F d F 'F l
F H H' F
1017
~ F U" ' " F ll HO ll
jano 'budho 'ya nija-karma-bandhana
sukhecchay karma samhate 'sukham
yat-sevay t vidhunoty asan-mati
granthi sa bhindyd dhdaya sa no guru
SYNONYMS
janathe conditioned soul subjected to birth and death; abudhamost
foolish because of accepting the body as the self; ayamhe;
nija-karma-bandhanaaccepting different bodily forms as a result of his
sinful activities; sukha-icchaydesiring to be happy within this material
world; karmafruitive activities; samhateplans; asukhambut it is for
distress only; yat-sevayby rendering service unto whom; tmthe
entanglement of karma; vidhunoticlears up; asat-matimthe unclean
mentality (accepting the body as the self); granthimhard knot; saHis
Lordship the Supreme Personality of Godhead; bhindytbeing cut off;
hdayamin the core of the heart; saHe (the Lord); naour; guruthe
supreme spiritual master.
TRANSLATION
In hopes of becoming happy in this material world, the foolish conditioned
soul performs fruitive activities that result only in suffering. But by rendering
service to the Supreme Personality of Godhead, one becomes free from such
false desires for happiness. May my supreme spiritual master cut the knot of
false desires from the core of my heart.
PURPORT
For material happiness, the conditioned soul involves himself in fruitive
1018
activities, which actually put him into material distress. Because the
conditioned soul does not know this, he is said to be in avidy, or ignorance.
Because of a false hope for happiness, the conditioned soul becomes involved
in various plans for material activity. Here Mahrja Satyavrata prays that the
Lord sever this hard knot of false happiness and thus become his supreme
spiritual master.
TEXT 48
FHH ""
HF l
H 9 F '
F ll H ll
yat-sevaygner iva rudra-rodana
pumn vijahyn malam tmanas tama
bhajeta vara nijam ea so 'vyayo
bhyt sa a paramo guror guru
SYNONYMS
yat-sevaythe Supreme Personality of Godhead, by serving whom; agnein
touch with fire; ivaas it is; rudra-rodanama block of silver or gold becomes
purified; pumna person; vijahytcan give up; malamall the dirty things
of material existence; tmanaof one's self; tamathe mode of ignorance,
by which one performs pious and impious activities; bhajetamay revive;
varamhis original identity; nijamone's own; easuch; saHe;
avyayainexhaustible; bhytlet Him become; saHe; athe
Supreme Personality of Godhead; paramathe supreme; guro guruthe
spiritual master of all other spiritual masters.
1019
TRANSLATION
One who wants to be free of material entanglement should take to the
service of the Supreme Personality of Godhead and give up the contamination
of ignorance, involving pious and impious activities. Thus one regains his
original identity, just as a block of gold or silver sheds all dirt and becomes
purified when treated with fire. May that inexhaustible Supreme Personality of
Godhead become our spiritual master, for He is the original spiritual master of
all other spiritual masters.
PURPORT
In human life one is meant to undergo austerity to purify one's existence.
Tapo divya putrak yena sattva uddhyet [SB 5.5.1]. Because of
contamination by the modes of material nature, one continues in the cycle of
birth and death (kraa gua-sago 'sya sad-asad-yoni janmasu [Bg. 13.22]).
Therefore the purpose of human life is to purify oneself of this contamination
so that one can regain his spiritual form and not undergo this cycle of birth
and death. The recommended process of decontamination is devotional service
to the Lord. There are various processes for self-realization, such as karma,
jna and yoga, but none of them is equal to the process of devotional service.
As gold and silver can be freed from all dirty contamination by being put into
a fire but not merely by being washed, the living entity can be awakened to his
own identity by performing devotional service (yat-sevay), but not by karma,
jna or yoga. Cultivation of speculative knowledge or practice of yogic
gymnastics will not be helpful.
The word varam refers to the luster of one's original identity. The original
luster of gold or silver is brilliant. Similarly, the original luster of the living
being, who is part of the sac-cid-nanda-vigraha [Bs. 5.1], is the luster of
nanda, or pleasure. nandamayo bhyst. Every living entity has the right to
become nandamaya, joyful, because he is part of the sac-cid-nanda-vigraha,
1020
Ka. Why should the living being be put into tribulation because of dirty
contamination by the material modes of nature? The living entity should
become purified and regain his svarpa, his original identity. This he can do
only by devotional service. Therefore, one should adopt the instructions of the
Supreme Personality of Godhead, who is described here as guror guru, the
spiritual master of all other spiritual masters.
Even though we may not have the fortune to contact the Supreme Lord
personally, the Lord's representative is as good as the Lord Himself because
such a representative does not say anything unless it is spoken by the Supreme
Personality of Godhead. r Caitanya Mahprabhu therefore gives a definition
of guru. Yre dekha, tre kaha 'ka'-upadea: [Cc. Madhya 7.128] the bona fide
guru is he who advises his disciples exactly in accordance with the principles
spoken by Ka. The bona fide guru is he who has accepted Ka as guru.
This is the guru-parampar system. The original guru is Vysadeva because he
is the speaker of Bhagavad-gt and rmad-Bhgavatam, wherein everything
spoken relates to Ka. Therefore guru-pj is known as Vysa-pj. In the
final analysis, the original guru is Ka, His disciple is Nrada, whose disciple
is Vysa, and in this way we gradually come in touch with the guru-parampar.
One cannot become a guru if he does not know what the Personality of
Godhead Ka or His incarnation wants. The mission of the guru is the
mission of the Supreme Personality of Godhead: to spread Ka consciousness
all over the world.
TEXT 49
F"
= " H H FH l
d F H F
F H U ll H ll
1021
na yat-prasdyuta-bhga-leam
anye ca dev guravo jan svayam
kartu samet prabhavanti pusas
tam vara tv araa prapadye
SYNONYMS
nanot; yat-prasdaof the mercy of the Supreme Personality of Godhead;
ayuta-bhga-leamonly one ten-thousandth; anyeothers; caalso;
deveven the demigods; guravathe so-called gurus; janthe total
population; svayampersonally; kartumto execute; sametall together;
prabhavantican become equally able; pusaby the Supreme Personality
of Godhead; tamunto Him; varamunto the Supreme Personality of
Godhead; tvmunto You; araamshelter; prapadyelet me surrender.
TRANSLATION
Neither all the demigods, nor the so-called gurus nor all other people, either
independently or together, can offer mercy that equals even one ten-thousandth
of Yours. Therefore I wish to take shelter of Your lotus feet.
PURPORT
It is said, kmais tais tair hta jn prapadyante 'nya-devat: [Bg. 7.20]
people in general, being motivated by material desires, worship the demigods to
get fruitive results very quickly. People generally do not become devotees of
Lord Viu, since Lord Viu never becomes the order-supplier of His devotee.
Lord Viu does not give a devotee benedictions that will create a further
demand for benedictions. By worshiping the demigods one may get results, but,
as described in Bhagavad-gt, antavat tu phala te tad bhavaty
alpa-medhasm: [Bg. 7.23] whatever great benedictions one may achieve from
the demigods are all temporary. Because the demigods themselves are
1022
temporary, their benedictions are also temporary and have no permanent
value. Those who aspire for such benedictions have a poor fund of knowledge
(tad bhavaty alpa-medhasm). The benedictions of Lord Viu are different. By
the mercy of the Lord Viu, one can be completely freed from material
contamination and go back home, back to Godhead. Therefore the
benedictions offered by the demigods cannot compare to even one
ten-thousandth of the Lord's benedictions. One should not, therefore, try to
obtain benedictions from the demigods or false gurus. One should aspire only
for the benediction offered by the Supreme Personality of Godhead. As the
Lord says in Bhagavad-gt (18.66):
mm eka araa vraja
mokayiymi m uca
you from all sinful reaction. Do not fear." This is the greatest benediction.
TEXT 50
= 'F ~ d
F~ FH" 9 'N ' l
Hd " d FH " F
H FH N F ll 7 ll
acakur andhasya yathgra ktas
tath janasyviduo 'budho guru
tvam arka-dk sarva-d samkao
vto gurur na sva-gati bubhutsatm
1023
SYNONYMS
acakuone who does not have his power of sight; andhasyafor such a
blind person; yathas; agrathe leader, who goes first; ktaaccepted;
tathsimilarly; janasyasuch a person; aviduawho has no knowledge of
the goal of life; abudhaa foolish rascal; guruthe spiritual master;
tvamYour Lordship; arka-dkappear like the sun; sarva-dmof all
sources of knowledge; samkaathe complete seer; vtaaccepted;
guruthe spiritual master; naour; sva-gatimone who knows his real
self-interest; bubhutsatmsuch an enlightened person.
TRANSLATION
As a blind man, being unable to see, accepts another blind man as his leader,
people who do not know the goal of life accept someone as a guru who is a rascal
and a fool. But we are interested in self-realization. Therefore we accept You,
the Supreme Personality of Godhead, as our spiritual master, for You are able to
see in all directions and are omniscient like the sun.
PURPORT
The conditioned soul, being wrapped in ignorance and therefore not
knowing the goal of life, accepts a guru who can juggle words and make some
display of magic that is wonderful to a fool. Sometimes a foolish person accepts
someone as a guru because he can manufacture a small quantity of gold by
mystic yogic power. Because such a disciple has a poor fund of knowledge, he
cannot judge whether the manufacture of gold is the criterion for a guru. Why
should one not accept the Supreme Personality of Godhead, Ka, from
whom unlimited numbers of gold mines come into being? Aha sarvasya
prabhavo matta sarva pravartate [Bg. 10.8]. All the gold mines are created by
the energy of the Supreme Personality of Godhead. Therefore, why should one
1024
accept a magician who can manufacture only a small portion of gold? Such
gurus are accepted by those who are blind, not knowing the goal of life.
Mahrja Satyavrata, however, knew the goal of life. He knew the Supreme
Personality of Godhead, and therefore he accepted the Lord as his guru. Either
the Supreme Lord or His representative can become guru. The Lord says, mm
eva ye prapadyante mym et taranti te: [Bg. 7.14] "One can get relief from
the clutches of my as soon as he surrenders unto Me." Therefore it is the
guru's business to instruct his disciple to surrender to the Supreme Personality
of Godhead if he wants relief from the material clutches. This is the symptom
of the guru. This same principle was instructed by r Caitanya Mahprabhu:
yre dekha, tre kaha 'ka'-upadea [Cc. Madhya 7.128]. In other words, one is
advised not to accept a guru who does not follow the path of instruction given
by Lord Ka.
TEXT 51
F" 'F
U " l
H H &F
U " ll 7! ll
jano janasydiate 'sat gati
yay prapadyeta duratyaya tama
tva tv avyaya jnam amogham ajas
prapadyate yena jano nija padam
SYNONYMS
janaa person who is not a bona fide guru (an ordinary person); janasyaof
an ordinary person who does not know the goal of life; diateinstructs;
asatmimpermanent, material; gatimthe goal of life; yayby such
1025
knowledge; prapadyetahe surrenders; duratyayaminsurmountable;
tamato ignorance; tvamYour Lordship; tubut;
avyayamindestructible; jnamknowledge; amoghamwithout material
contamination; ajasvery soon; prapadyateachieves; yenaby such
knowledge; janaa person; nijamhis own; padamoriginal position.
TRANSLATION
A materialistic so-called guru instructs his materialistic disciples about
economic development and sense gratification, and because of such instructions
the foolish disciples continue in the materialistic existence of ignorance. But
Your Lordship gives knowledge that is eternal, and the intelligent person
receiving such knowledge is quickly situated in his original constitutional
position.
PURPORT
So-called gurus instruct their disciples for the sake of material profit. Some
guru advises that one meditate in such a way that his intelligence will increase
in regard to keeping his body fit for sense gratification. Another guru advises
that sex is the ultimate goal of life and that one should therefore engage in sex
to the best of his ability. These are the instructions of foolish gurus. In other
words, because of the instructions of a foolish guru one remains perpetually in
material existence and suffers its tribulations. But if one is intelligent enough
to take instructions from the Supreme Personality of Godhead, as enunciated
in Bhagavad-gt or the Skhya philosophy of Kapiladeva, one can very soon
attain liberation and be situated in his original position of spiritual life. The
words nija padam are significant. The living entity, being part and parcel of
the Supreme Personality of Godhead, has the birthright to a position in
Vaikuhaloka, or the spiritual world, where there is no anxiety. Therefore,
one should follow the instructions of the Supreme Personality of Godhead.
Then, as stated in Bhagavad-gt, tyaktv deha punar janma naiti mm eti so
1026
'rjuna: [Bg. 4.9] after giving up one's body, one will return home, back to
Godhead. The Lord lives in the spiritual world in His original personality, and
a devotee who follows the instructions of the Lord approaches Him (mm eti).
As a spiritual person, such a devotee returns to the Personality of Godhead
and plays and dances with Him. That is the ultimate goal of life.
TEXT 52
H FH dF F
8F l
~ d H''
F " Nd ll 7- ll
tva sarva-lokasya suht priyevaro
hy tm gurur jnam abha-siddhi
tathpi loko na bhavantam andha-dhr
jnti santa hdi baddha-kma
SYNONYMS
tvamYou, my dear Lord; sarva-lokasyaof all planets and their inhabitants;
suhtthe most well-wishing friend; priyathe most dear; varathe
supreme controller; hialso; tmthe supreme soul; guruthe supreme
teacher; jnamthe supreme knowledge; abha-siddhithe fulfillment of
all desires; tath apistill; lokapersons; nanot; bhavantamunto You;
andha-dhbecause of blind intelligence; jntican know;
santamsituated; hdiin his heart; baddha-kmabecause of being
bewildered by material lusty desires.
TRANSLATION
1027
My Lord, You are the supreme well-wishing friend of everyone, the
dearmost friend, the controller, the Supersoul, the supreme instructor and the
giver of supreme knowledge and the fulfillment of all desires. But although You
are within the heart, the foolish, because of lusty desires in the heart, cannot
understand You.
PURPORT
Herein the reason for foolishness is described. Because the conditioned soul
in this material world is full of materialistic lusty desires, he cannot
understand the Supreme Personality of Godhead, although the Lord is situated
in everyone's heart (vara sarva-bhtn hd-dee 'rjuna tihati [Bg. 18.61]).
It is because of this foolishness that one cannot take instructions from the
Lord, although the Lord is ready to instruct everyone both externally and
internally. The Lord says, dadmi buddhi-yoga tam yena mm upaynti te. In
other words, the Lord can give instructions on devotional service by which one
can return home, back to Godhead. Unfortunately, however, people do not
take this devotional service. The Lord, being situated in everyone's heart, can
give one complete instructions on going back to Godhead, but because of lusty
desires one engages himself in materialistic activities and does not render
service to the Lord. Therefore one is bereft of the value of the Lord's
instructions. By mental speculation one can understand that one is not the
body but a spirit soul, but unless one engages in devotional service, the real
purpose of life is never fulfilled. The real purpose of life is to go back home,
back to Godhead, and live with the Supreme Personality of Godhead, play
with the Supreme Personality of Godhead, dance with the Supreme
Personality of Godhead and eat with the Supreme Personality of Godhead.
These are different items of nanda, spiritual happiness in spiritual
variegatedness. Even though one may come to the platform of brahma-bhta
[SB 4.30.20] and understand his spiritual identity by speculative knowledge,
one cannot enjoy spiritual life without understanding the Supreme Personality
of Godhead. This is indicated here by the word abha-siddhi. One can fulfill
1028
the ultimate goal of life only by engaging in devotional service to the Lord.
Then the Lord will give one proper instructions on how to go back home, back
to Godhead.
TEXT 53
H H "HH H
U N ' l
'~ " H H=
~ " HH FH d ll 7 ll
tva tvm aha deva-vara vareya
prapadya a pratibodhanya
chindhy artha-dpair bhagavan vacobhir
granthn hdayyn vivu svam oka
SYNONYMS
tvamhow exalted You are; tvmunto You; ahammyself;
deva-varamworshiped by the demigods; vareyamthe greatest of all;
prapadyefully surrendering; amunto the supreme controller;
pratibodhanyafor understanding the real purpose of life; chindhicut off;
artha-dpaiby the light of purposeful instruction; bhagavanO Supreme
Lord; vacobhiby Your words; granthnknots; hdayynfixed within the
core of the heart; vivukindly explain; svam okamy destination in life.
TRANSLATION
O Supreme Lord, for self-realization I surrender unto You, who are
worshiped by the demigods as the supreme controller of everything. By Your
instructions, exposing life's purpose, kindly cut the knot from the core of my
1029
heart and let me know the destination of my life.
PURPORT
Sometimes it is argued that people do not know who is a spiritual master
and that finding a spiritual master from whom to get enlightenment in regard
to the destination of life is very difficult. To answer all these questions, King
Satyavrata shows us the way to accept the Supreme Personality of Godhead as
the real spiritual master. The Supreme Lord has given full directions in
Bhagavad-gt about how to deal with everything in this material world and
how to return home, back to Godhead. Therefore, one should not be misled by
so-called gurus who are rascals and fools. Rather, one should directly see the
Supreme Personality of Godhead as the guru or instructor. It is difficult,
however, to understand Bhagavad-gt without the help of the guru. Therefore
the guru appears in the parampar system. In Bhagavad-gt (4.34) the Supreme
Personality of Godhead recommends:
tad viddhi praiptena
paripranena sevay
upadekyanti te jna
jninas tattva-darina
"Just try to learn the truth by approaching a spiritual master. Inquire from him
submissively and render service unto him. The self-realized soul can impart
knowledge unto you because he has seen the truth." Lord Ka directly
instructed Arjuna. Arjuna is therefore tattva-dar or guru. Arjuna accepted
the Supreme Personality of Godhead (para brahma para dhma pavitra
parama bhavn [Bg. 10.12]). Similarly, following in the footsteps of r
Arjuna, who is a personal devotee of the Lord, one should accept the
supremacy of Lord Ka, as supported by Vysa, Devala, Asita, Nrada and
later by the cryas Rmnujcrya, Madhvcrya, Nimbrka and Viu Svm
and still later by the greatest crya, r Caitanya Mahprabhu. Where, then,
1030
is the difficulty in finding a guru? If one is sincere he can find the guru and
learn everything. One should take lessons from the guru and find out the goal
of life. Mahrja Satyavrata, therefore, shows us the way of the mahjana.
Mahjano yena gata sa panth [Cc. Madhya 17.186]. One should surrender to
the Supreme Personality of Godhead (davatra) and learn from Him about
the spiritual world and the goal of life.
TEXT 54
d 3H=
H H" 9 l
F^ ' H FHN H ll 7H ll
r-uka uvca
ity uktavanta npati
bhagavn di-prua
matsya-rp mahmbhodhau
viharas tattvam abravt
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; uktavantambeing
addressed by Mahrja Satyavrata; npatimunto the King; bhagavnthe
Supreme Personality of Godhead; di-pruathe original person;
matsya-rpwho had assumed the form of a fish; mah-ambhodhauin that
water of inundation; viharanwhile moving; tattvam abravtexplained the
Absolute Truth.
TRANSLATION
ukadeva Gosvm continued: When Satyavrata had thus prayed to the
1031
Supreme Personality of Godhead, who had assumed the form of a fish, the Lord,
while moving in the water of inundation, explained to him the Absolute Truth.
TEXT 55
F " F H l
FH F 9 9 ll 77 ll
pura-sahit divy
skhya-yoga-kriyvatm
satyavratasya rjarer
tma-guhyam aeata
SYNONYMS
purathe subject matter explained in the Puras, the old histories,
especially the Matsya Pura; sahitmthe Vedic instructions contained in
Brahma-sahit and other sahits; divymall transcendental literatures;
skhyathe philosophical way of skhya-yoga; yogathe science of
self-realization or bhakti-yoga; kriyvatmpractically applied in life;
satyavratasyaof King Satyavrata; rja-ethe great king and saint;
tma-guhyamall the mysteries of self-realization; aeataincluding all
branches.
TRANSLATION
The Supreme Personality of Godhead thus explained to King Satyavrata the
spiritual science known as skhya-yoga, the science by which one
distinguishes between matter and spirit [in other words, bhakti-yoga], along
with the instructions contained in the Puras [the old histories] and the
sahits. The Lord explained Himself in all these literatures.
1032
TEXT 56
9" 9 FdHF l
F H N F ll 7 ll
araud ibhi skam
tma-tattvam asaayam
nvy sno bhagavat
prokta brahma santanam
SYNONYMS
arauthe heard; ibhithe great saintly persons; skamwith;
tma-tattvamthe science of self-realization; asaayamwithout any doubt
(because it was spoken by the Supreme Lord); nvi snasitting in the boat;
bhagavatby the Supreme Personality of Godhead; proktamexplained;
brahmaall transcendental literatures; santanameternally existing.
TRANSLATION
While sitting in the boat, King Satyavrata, accompanied by the great saintly
persons, listened to the instructions of the Supreme Personality of Godhead in
regard to self-realization. These instructions were all from the eternal Vedic
literature [brahma]. Thus the King and sages had no doubt about the Absolute
Truth.
TEXT 57
3~ F H 'F l
1033
HF H H" ll 7O ll
atta-pralaypya
utthitya sa vedhase
hatvsura hayagrva
vedn pratyharad dhari
SYNONYMS
attapassed; pralaya-apyeat the end of the inundation; utthityato
bring him to his senses after sleeping; sathe Supreme Lord; vedhaseunto
Lord Brahm; hatvafter killing; asuramthe demon; hayagrvamby the
name Hayagrva; vednall the Vedic records; pratyharatdelivered;
harithe Supreme Personality of Godhead.
TRANSLATION
At the end of the last inundation [during the period of Svyambhuva Manu]
the Supreme Personality of Godhead killed the demon named Hayagrva and
delivered all the Vedic literatures to Lord Brahm when Lord Brahm
awakened from sleeping.
TEXT 58
F FH HF l
H F" d 'FF" H HFH ll 7 ll
sa tu satyavrato rj
jna-vijna-sayuta
vio prasdt kalpe 'sminn
sd vaivasvato manu
1034
SYNONYMS
sahe; tuindeed; satyavrataSatyavrata; rjthe King;
jna-vijna-sayutaenlightened in full knowledge and its practical use;
vioof Lord Viu; prasdtby the mercy; kalpe asminin this period
(ruled by Vaivasvata Manu); stbecame; vaivasvata manuVaivasvata
Manu.
TRANSLATION
King Satyavrata was illuminated with all Vedic knowledge by the mercy of
Lord Viu, and in this period he has now taken birth as Vaivasvata Manu, the
son of the sun-god.
PURPORT
rla Vivantha Cakravart hkura gives his verdict that Satyavrata
appeared in the Ckua-manvantara. When the Ckua-manvantara ended,
the period of Vaivasvata Manu began. By the grace of Lord Viu, Satyavrata
received instructions from the second fish incarnation and was thus
enlightened in all spiritual knowledge.
TEXT 59
FH F 9 FF l l
F H" " H dN9 ll 7 ll
satyavratasya rjarer
my-matsyasya rgia
savda mahad-khyna
rutv mucyeta kilbit
1035
SYNONYMS
satyavratasyaof King Satyavrata; rja-eof the great king;
my-matsyasyaand the fish incarnation; rgiawho had one horn on
His head; savdamthe description or dealings; mahat-khynamthe great
story; rutvby hearing; mucyetais delivered; kilbitfrom all sinful
reactions.
TRANSLATION
This story concerning the great King Satyavrata and the fish incarnation of
the Supreme Personality of Godhead, Viu, is a great transcendental narration.
Anyone who hears it is delivered from the reactions of sinful life.
TEXT 60
H ' d"H l
FFF F' F ll ll
avatra harer yo 'ya
krtayed anvaha nara
sakalps tasya sidhyanti
sa yti param gatim
SYNONYMS
avatramincarnation; hareof the Supreme Personality of Godhead;
yawhoever; ayamhe; krtayetnarrates and chants; anvahamdaily;
narasuch a person; sakalpall ambitions; tasyaof him;
sidhyantibecome successful; sasuch a person; ytigoes back; paramm
1036
gatimback home to Godhead, the supreme place.
TRANSLATION
One who narrates this description of the Matsya incarnation and King
Satyavrata will certainly have all his ambitions fulfilled, and he will
undoubtedly return home, back to Godhead.
TEXT 61
F ' F R
" H l
"d~" N FH
'F ll ! ll
pralaya-payasi dhtu supta-akter mukhebhya
ruti-gaam apanta pratyupdatta hatv
ditijam akathayad yo brahma satyavratn
tam aham akhila-hetu jihma-mna nato 'smi
SYNONYMS
pralaya-payasiin the water of inundation; dhtufrom Lord Brahm;
supta-aktewho was inert because of sleeping; mukhebhyafrom the
mouths; ruti-gaamVedic records; apantamstolen; pratyupdattagave
back to him; hatvby killing; ditijamthe great demon;
akathayatexplained; yaone who; brahmaVedic knowledge;
satyavratnmfor the enlightenment of Satyavrata and the great saintly
persons; tamunto Him; ahamI; akhila-hetumunto the cause of all causes;
jihma-mnamappearing as and pretending to be a great fish; nata asmiI
1037
offer my respectful obeisances.
TRANSLATION
who pretended to be a gigantic fish, who restored the Vedic literature to Lord
Brahm when Lord Brahm awakened from sleep, and who explained the
essence of Vedic literature to King Satyavrata and the great saintly persons.
PURPORT
Here is a summary of Satyavrata's meeting with the fish incarnation of Lord
Viu. Lord Viu's purpose was to take back all the Vedic literatures from the
demon Hayagrva and restore them to Lord Brahm. Incidentally, by His
causeless mercy, the Lord spoke with Satyavrata. The word satyavratnm is
significant because it indicates that those on the level of Satyavrata can take
knowledge from the Vedas delivered by the Supreme Personality of Godhead.
Whatever is spoken by the Supreme Lord is accepted as Veda. As stated in
Bhagavad-gt, vednta-kd veda-vit: the Supreme Personality of Godhead is
the compiler of all Vedic knowledge, and He knows the purport of the Vedas.
Therefore, anyone who takes knowledge from the Supreme Personality of
Godhead, Ka, or from Bhagavad-gt as it is, knows the purpose of the Vedas
(vedai ca sarvair aham eva vedya [Bg. 15.15]). One cannot understand Vedic
knowledge from the veda-vda-rats, who read the Vedas and misconstrue
their subject matter. One has to know the Vedas from the Supreme Personality
of Godhead.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-fourth
Chapter, of the rmad-Bhgavatam, entitled "Matsya, the Lord's Fish
Incarnation."
This commentation has been finished in our New Delhi center today, the
1038
first of September, 1976, the day of Rdham, by the grace of the Supreme
Personality of Godhead and the cryas. rla Narottama dsa hkura says,
tdera caraa sevi bhakta-sane vsa janame janame haya, ei abhila. I am
attempting to present rmad-Bhgavatam in the English language by the order
of my spiritual master, rmad Bhaktisiddhnta Sarasvat hkura, and by his
grace the work of translation is gradually progressing, and the European and
American devotees who have joined the Ka consciousness movement are
helping me considerably. Thus we have expectations of finishing the great task
before my passing away. All glories to r Guru and Gaurga.
END OF THE EIGHTH CANTO
Srimad Bhagavatam
Eigth Canto
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"Srimad Bhagavatam Eigth Canto"

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