Chapter 20
Lord Śrī Caitanya Mahāprabhu Instructs Sanātana Gosvāmī in the Science of the Absolute Truth
The following summary study of this chapter is given by Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. When Śrīla Sanātana Gosvāmī was imprisoned by Nawab Hussain Shah, he received news from Rūpa Gosvāmī that Śrī Caitanya Mahāprabhu had gone to Mathurā. Sanātana Gosvāmī thereafter satisfied the superintendent of the jail by sweet solicitations and bribery. After giving the jailer seven thousand gold coins, Sanātana Gosvāmī was released. He then crossed the Ganges and fled. One of his servants, Īśāna, followed him, carrying eight gold coins. Sanātana Gosvāmī and his servant then spent the night in a small hotel on the way to Benares. The hotel owner knew that Sanātana Gosvāmī and his servant had eight gold coins, and he decided to kill them and take the money. Making plans in this way, the hotel owner received them as honorable guests. Sanātana Gosvāmī, however, asked his servant how much money he had, and, taking seven of the gold coins, Sanātana offered them to the hotel owner. Thus the owner helped them reach the hilly tract toward Vārāṇasī. On the way, Sanātana Gosvāmī met his brother-in-law, Śrīkānta, at Hājipura, and Śrīkānta helped him after he had heard about all Sanātana's troubles. Thus Sanātana Gosvāmī finally arrived at Vārāṇasī and stood before the door of Candraśekhara. Caitanya Mahāprabhu called him in and ordered him to change his dress so that he could look like a gentleman. For his garment, he used an old cloth of Tapana Miśra's. Later, he exchanged his valuable blanket for a torn quilt. At this time Caitanya Mahāprabhu was very pleased with him, and thus Śrī Sanātana Gosvāmī received knowledge of the Absolute Truth from the Lord Himself.
First they discussed the constitutional position of the living entities, and Śrī Caitanya Mahāprabhu explained to Sanātana Gosvāmī how the living entity is one of Lord Kṛṣṇa's energies. After this, the Lord explained the way of devotional service. While discussing the Absolute Truth, Śrī Kṛṣṇa, the Lord analyzed Brahman, Paramātmā and Bhagavān, as well as the expansions of the Lord called svayaṁ-rūpa, tad-ekātma and āveśa, which are divided into various branches known as vaibhava and prābhava. Thus the Lord described the many forms of the Supreme Personality of Godhead. He also described the incarnations of God within the material world, incarnations such as the puruṣa-avatāras, manvantara-avatāras, guṇa-avatāras and saktyāveśa-avatāras. The Lord also discussed the divisions of Kṛṣṇa's different ages, such as bālya and paugaṇḍa, and the different pastimes of the different ages. He explained how Kṛṣṇa attained His permanent form when He reached youth. In this way Śrī Caitanya Mahāprabhu explained and described everything to Sanātana Gosvāmī.
TEXT 1
vande 'nantādbhutaiśvaryaṁ
śrī-caitanya-mahāprabhum
nīco 'pi yat-prasādāt syād
bhakti-śāstra-pravartakaḥ
SYNONYMS
vande—I offer my respectful obeisances; ananta—unlimited; adbhuta—wonderful; aiśvaryam—possessing opulences; śrī-caitanya-mahāprabhum—unto Śrī Caitanya Mahāprabhu; nīcaḥ api—even a person in the lowest status of life; yat-prasādāt—by whose mercy; syāt—may become; bhakti-śāstra—of the science of devotional service; pravartakaḥ—an inaugurator.
TRANSLATION
Let me offer my respectful obeisances unto Śrī Caitanya Mahāprabhu, who has unlimited, wonderful opulences. By His mercy, even a person born as the lowest of men can spread the science of devotional service.
TEXT 2
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
SYNONYMS
jaya jaya—all glories; śrī-caitanya—to Lord Śrī Caitanya Mahāprabhu; jaya—all glories; nityānanda—to Nityānanda; jaya—all glories; advaita-candra—to Advaita Ācārya; jaya—all glories; gaura-bhakta-vṛnda—to all devotees of Lord Śrī Caitanya Mahāprabhu.
TRANSLATION
All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!
TEXT 3
ethā gauḍe sanātana āche bandi-śāle
śrī-rūpa-gosā�īra patrī āila hena-kāle
SYNONYMS
ethā—here; gauḍe—in Bengal; sanātana—Sanātana Gosvāmī; āche—was; bandi-śāle—in prison; śrī-rūpa-gosā�īra—of Śrīla Rūpa Gosvāmī; patrī—the letter; āila—came; hena-kāle—at that time.
TRANSLATION
While Sanātana Gosvāmī was imprisoned in Bengal, a letter arrived from Śrīla Rūpa Gosvāmī.
PURPORT
Śrīla Bhaktivinoda Ṭhākura informs us that this letter from Rūpa Gosvāmī to Sanātana Gosvāmī is mentioned by the annotator of Udbhaṭa-candrikā. Śrīla Rūpa Gosvāmī wrote a note to Sanātana Gosvāmī from Bāklā. This note indicated that Śrī Caitanya Mahāprabhu was coming to Mathurā, and it stated:
yadu-pateḥ kva gatā mathurā-purī
raghu-pateḥ kva gatottara-kośalā
iti vicintya kurusva manaḥ sthiraṁ
na sad idaṁ jagad ity avadhāraya
"Where has the Mathurā Purī of Yadupati gone? Where has the northern Kośalā of Raghupati gone? By reflection, make the mind steady, thinking, 'This universe is not eternal.' "
TEXT 4
patrī pā�ā sanātana ānandita hailā
yavana-rakṣaka-pāśa kahite lāgilā
SYNONYMS
patrī pā�ā—receiving the note; sanātana—Sanātana Gosvāmī; ānandita hailā—became very pleased; yavana—meat-eater; rakṣaka—the superintendent of the jail; pāśa—before; kahite lāgilā—began to say.
TRANSLATION
When Sanātana Gosvāmī received this note from Rūpa Gosvāmī, he became very pleased. He immediately went to the jail superintendent, who was a meat-eater, and spoke as follows.
TEXT 5
"tumi eka jindā-pīra mahā-bhāgyavān
ketāba-korāṇa-śāstre āche tomāra j�āna
SYNONYMS
tumi—you; eka jindā-pīra—a living saint; mahā-bhāgyavān—very fortunate; ketāba—books; korāṇa—the Koran; śāstre—in the scripture; āche—there is; tomāra—your; j�āna—knowledge.
TRANSLATION
Sanātana Gosvāmī told the Mohammedan jailkeeper, "Dear sir, you are a saintly person and are very fortunate. You have full knowledge of the revealed scriptures such as the Koran and similar books.
TEXT 6
eka bandī chāḍe yadi nija-dharma dekhiyā
saṁsāra ha-ite tāre mukta karena gosā�ā
SYNONYMS
eka bandī—one imprisoned person; chāḍe—one releases; yadi—if; nija-dharma—one's own religion; dekhiyā—consulting; saṁsāra ha-ite—from material bondage; tāre—him; mukta karena—releases; gosā�ā—the Supreme Personality of Godhead.
TRANSLATION
"If one releases a conditioned soul or imprisoned person according to religious principles, he himself is also released from material bondage by the Supreme Personality of Godhead."
PURPORT
It appears from this statement that Sanātana Gosvāmī, who was formerly a minister of the Nawab, was trying to cheat the Mohammedan superintendent. A jail superintendent had only an ordinary education, or practically no education, and he was certainly not supposed to be very advanced in spiritual knowledge. However, just to satisfy him, Sanātana Gosvāmī praised him as a very learned scholar of the scriptures. The jailkeeper could not deny that he was a learned scholar because when one is elevated to an exalted position, one thinks oneself fit for that position. Sanātana Gosvāmī was correctly explaining the effects of spiritual activity, and the jailkeeper connected his statement with his release from jail. There are innumerable conditioned souls rotting in the material world, imprisoned by māyā under the spell of sense gratification. The living entity is so entranced by the spell of māyā that in conditioned life even a pig feels satisfied.
There are two kinds of covering powers exhibited by māyā. One is called prakṣepātmikā, and the other is called āvaraṇātmikā. When one is determined to get out of material bondage, the prakṣepātmikā-śakti, the spell of diversion, impels one to remain in conditioned life fully satisfied by sense gratification. Due to the other power (āvaraṇātmikā), a conditioned soul feels satisfied even if he is rotting in the body of a pig or a worm in stool. To release a conditioned soul from material bondage is very difficult because the spell of māyā is so strong. Even when the Supreme Personality of Godhead Himself descends to deliver conditioned souls, asking them to surrender unto Him, the conditioned souls do not agree to the Lord's proposals. Therefore Śrī Sanātana Gosvāmī said, "Somehow or other, if one helps another gain release from the bondage of māyā, he is certainly recognized immediately by the Supreme Personality of Godhead." As stated in Bhagavad-gītā (18.69):
na ca tasmān manuṣyeṣu
kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād
anyaḥ priyataro bhuvi
The greatest service one can render to the Lord is to try to infuse devotional service into the heart of the conditioned soul so that the conditioned soul may be released from conditional life. Śrīla Bhaktivinoda Ṭhākura has said that a Vaiṣṇava is recognized by his preaching work-that is, by convincing the conditioned soul about his eternal position, which is explained here as nija-dharma. It is the living entity's eternal position to serve the Lord; therefore to help one get release from material bondage is to awaken one to the dormant understanding that he is the eternal servant of Kṛṣṇa. jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa'. This will be further explained by the Lord Himself to Sanātana Gosvāmī.
TEXT 7
pūrve āmi tomāra kariyāchi upakāra
tumi āmā chāḍi' kara pratyupakāra
SYNONYMS
pūrve—formerly; āmi—I; tomāra—your; kariyāchi—have done; upakāra—welfare; tumi—you; āmā—me; chāḍi'-releasing; kara—do; prati-upakāra—return welfare.
TRANSLATION
Sanātana Gosvāmī continued, "Previously I have done much for you. Now I am in difficulty. Please return my goodwill by releasing me.
TEXT 8
pāṅca sahasra mudrā tumi kara aṅgīkāra
puṇya, artha,--dui lābha ha-ibe tomāra"
SYNONYMS
pāṅca sahasra—five thousand; mudrā—golden coins; tumi—you; kara aṅgīkāra—please accept; puṇya—pious activity; artha—material gain; dui lābha—two kinds of achievement; ha-ibe—will be; tomāra—yours.
TRANSLATION
"Here are five thousand gold coins. Please accept them. By releasing me, you will receive the results of pious activities and gain material profit as well. Thus you will profit in two ways simultaneously."
TEXT 9
tabe sei yavana kahe,--"śuna, mahāśaya
tomāre chāḍiba, kintu kari rāja-bhaya"
SYNONYMS
tabe—thereafter; sei—that; yavana—meat-eater; kahe—says; śuna—just hear; mahāśaya—my dear sir; tomāre—you; chāḍiba—I would release; kintu—but; kari rāja-bhaya—I am afraid of the government.
TRANSLATION
In this way Sanātana Gosvāmī convinced the jailkeeper, who replied, "Please hear me, my dear sir. I am willing to release you, but I am afraid of the government."
TEXTS 10-11
sanātana kahe,--"tumi nā kara rāja-bhaya
dakṣiṇa giyāche yadi leuṭi' āoyaya
tāṅhāre kahio--sei bāhya-kṛtye gela
gaṅgāra nikaṭa gaṅgā dekhi' jhāṅpa dila
SYNONYMS
sanātana kahe—Sanātana replied; tumi—you; nā—not; kara—do; rāja-bhaya—fear of the government; dakṣiṇa—to the south; giyāche—has gone; yadi—if; leuṭi'-returning; āoyaya—comes; tāṅhāre—to him; kahio—you say; sei—he; bāhya-kṛtye—to evacuate; gela—went; gaṅgāra nikaṭa—near the bank of the Ganges; gaṅgā dekhi'-seeing the Ganges; jhāṅpa dila—jumped.
TRANSLATION
Sanātana replied, "There is no danger. The Nawab has gone to the south. If he returns, tell him that Sanātana went to pass stool near the bank of the Gages and that as soon as he saw the Ganges, he jumped in.
TEXT 12
aneka dekhila, tāra lāg nā pāila
dāḍukā-sahita ḍubi kāhāṅ vahi' gela
SYNONYMS
aneka—for a long time; dekhila—I looked; tāra—of him; lāg—contact; nā pāila—could not obtain; dāḍukā-sahita—with the shackles; ḍubi—drowning; kāhāṅ—somewhere; vahi' gela—washed away.
TRANSLATION
"Tell him,'I looked for him a long time, but I could not find any trace of him. He jumped in with his shackles, and therefore he was drowned and washed away by the waves.'
TEXT 13
kichu bhaya nāhi, āmi e-deśe nā raba
daraveśa ha�ā āmi makkāke yāiba"
SYNONYMS
kichu—any; bhaya—fear; nāhi—there is not; āmi—I; e-deśe—in this country; nā raba—shall not remain; daraveśa ha�ā—becoming a mendicant; āmi—I; makkāke yāiba—shall go to Mecca.
TRANSLATION
"There is no reason for you to be afraid, for I shall not remain in this country. I shall become a mendicant and go to the holy city of Mecca."
TEXT 14
tathāpi yavana-mana prasanna nā dekhilā
sāta-hājāra mudrā tāra āge rāśi kailā
SYNONYMS
tathāpi—still; yavana-mana—the mind of the meat-eater; prasanna—satisfied; nā—not; dekhilā—he saw; sāta-hājāra—seven thousand; mudrā—golden coins; tāra—of him; āge—in front; rāśi kailā—made a stack.
TRANSLATION
Sanātana Gosvāmī could see that the mind of the meat-eater was still not satisfied. He then stacked Seven thousand gold coins before him.
TEXT 15
lobha ha-ila yavanera mudrā dekhiyā
rātre gaṅgā-pāra kaila dāḍukā kāṭiyā
SYNONYMS
lobha ha-ila—there was attraction for the money; yavanera—of the meat-eater; mudrā dekhiyā—seeing the golden coins; rātre—at night; gaṅgā-pāra kaila—he got him across the Ganges; dāḍukā—shackles; kāṭiyā—breaking.
TRANSLATION
When the meat-eater saw the coins, he was attracted to them. He then agreed, and that night he cut Sanātana's shackles and let him cross the Ganges.
TEXT 16
gaḍa-dvāra-patha chāḍilā, nāre tāhāṅ yāite
rātri-dina cali' āilā pātaḍā-parvate
SYNONYMS
gaḍa-dvāra-patha—the path of the fortress; chāḍilā—gave up; nāre—not able; tāhāṅ—there; yāite—to go; rātri-dina—night and day; cali'-walking; āilā—arrived; pātaḍā-parvate—in the hilly tract of land known as Pātaḍā.
TRANSLATION
In this way, Sanātana Gosvāmī was released. However, he was not able to walk along the path of the fortress. Walking day and night, he finally arrived at the hilly tract of land known as Pātaḍā.
TEXT 17
tathā eka bhaumika haya, tāra ṭhā�i gelā
'parvata pāra kara āmā'--vinati karilā
SYNONYMS
tathā—there; eka bhaumika—one landowner; haya—there is; tāra ṭhā�i—unto him; gelā—he went; parvata—the hilly tract; pāra kara—cross over; āmā—me; vinati—submission; karilā—he made.
TRANSLATION
After reaching Pātaḍā, he met a landholder and submissively requested him to get him across that hilly tract of land.
TEXT 18
sei bhū�āra saṅge haya hāta-gaṇitā
bhū�āra kāṇe kahe sei jāni' ei kathā
SYNONYMS
sei bhū�āra—the landlord; saṅge—with; haya—there is; hāta-gaṇita—an expert in palmistry; bhū�āra—of the landlord; kāṇe—in the ear; kahe—says; sei—that man; jāni'-knowing; ei kathā—this statement.
TRANSLATION
A man who was expert in palmistry was at that time staying with the landlord. Knowing about Sanātana, he whispered the following in the landlord's ear.
TEXT 19
'iṅhāra ṭhā�i suvarṇera aṣṭa mohara haya'
śuni' ānandita bhū�ā sanātane kaya
SYNONYMS
iṅhāra ṭhā�i—in the possession of this man; suvarṇera—of gold; aṣṭa—eight; mohara—coins; haya—there are; śuni'-hearing; ānandita—pleased; bhū�ā—the landlord; sanātane—to Sanātana; kaya—says.
TRANSLATION
The palmist said, "This man Sanātana possesses eight gold coins." Hearing this, the landlord was very pleased and spoke the following to Sanātana Gosvāmī.
TEXT 20
"rātrye parvata pāra kariba nija-loka diyā
bhojana karaha tumi randhana kariyā"
SYNONYMS
rātrye—at night; parvata—the hilly tract; pāra kariba—I shall cross; nija-loka diyā—with my own men; bhojana karaha—just take your meal; tumi—you; randhana kariyā—cooking.
TRANSLATION
The landlord said,"I shall get you across that hilly tract at night with my own men. Now just take your lunch and cook for yourself."
TEXT 21
eta bali' anna dila kariyā sammāna
sanātana āsi' tabe kaila nadī-snāna
SYNONYMS
eta bali'—saying this; anna dila—supplied food grains; kariyā sammāna—showing great respect; sanātana—Sanātana Gosvāmī; āsi'-coming; tabe—then; kaila—did; nadī-snāna—bathing in the river.
TRANSLATION
Saying this, the landlord offered Sanātana grains to cook. Sanātana then went to the riverside and took his bath.
TEXT 22
dui upavāse kailā randhana-bhojane
rāja-mantrī sanātana vicārilā mane
SYNONYMS
dui upa vāse—fasting for two days; kailā—performed; randhana-bhojane—cooking and eating; rāja-mantrī—the former minister of the Nawab; sanātana—Sanātana; vicārilā—considered; mane—in the mind.
TRANSLATION
Because Sanātana had been fasting for two days, he cooked the food and ate it. However, having formerly been a minister of the Nawab, he began to contemplate the situation.
TEXT 23
'ei bhū�ā kene more sammāna karila?'
eta cinti' sanātana īśāne puchila
SYNONYMS
ei bhū�ā—this landlord; kene—why; more—unto me; sammāna karila—offered so much respect; eta cinti'-thinking this; sanātana—Sanātana; īśāne—from Īśāna, his servant; puchila—inquired.
TRANSLATION
As a former minister for the Nawab, Sanātana could certainly understand diplomacy. He therefore thought,"Why is this landlord offering me such respect?" Thinking in this way, he questioned his servant, whose name was Īśāna.
TEXT 24
'tomāra ṭhā�i jāni kichu dravya āchaya'
īśāna kahe,--'mora ṭhā�i sāta mohara haya'
SYNONYMS
tomāra ṭhā�i—in your possession; jāni—I understand; kichu—some; dravya—valuable thing; āchaya—there is; īśāna kahe—Īśāna replied; mora ṭhā�i—in my possession; sāta mohara—seven gold coins; haya—there are.
TRANSLATION
Sanātana asked his servant,"Īśāna, I think you have some valuable things with you." Īśāna replied,"Yes, I have seven gold coins."
TEXT 25
śuni' sanātana tāre karilā bhartsana
'saṅge kene āniyācha ei kāla-yama?'
SYNONYMS
śuni'—hearing; sanātana—Sanātana Gosvāmī; tāre—him; karilā bhartsana—chastised; saṅge—with you; kene—why; āniyācha—have you brought; ei—this; kāla-yama—death knell.
TRANSLATION
Hearing this, Sanātana Gosvāmī chastised his servant, saying,"Why have you brought this death knell with you?"
TEXT 26
tabe sei sāta mohara hastete kariyā
bhū�āra kāche yā�ā kahe mohara dhariyā
SYNONYMS
tabe—thereafter; sei sāta mohara—these seven golden coins; hastete kariyā—taking in the hands; bhū�āra kāche—to the landlord; yā�ā—going; kahe—says; mohara dhariyā—holding the golden coins.
TRANSLATION
Thereupon, Sanātana Gosvāmī took the seven gold coins in his hands and went to the landlord. Holding the gold coins before him, he spoke as follows.
TEXT 27
"ei sāta suvarṇa mohara āchila āmāra
ihā la�ā dharma dekhi' parvata kara pāra
SYNONYMS
ei sāta—these seven; suvarṇa mohara—golden coins; āchila—were; āmāra—mine; ihā la�ā—accepting them; dharma dekhi'-observing religious principles; parvata—the hilly tract of land; kara pāra—kindly get me across.
TRANSLATION
"I have these seven gold coins with me. Please accept them, and from a religious point of view please get me across that hilly tract of land.
TEXT 28
rāja-bandī āmi, gada-dvāra yāite nā pāri
puṇya habe, parvata āmā deha' pāra kari"
SYNONYMS
rāja-bandī—a prisoner of the government; āmi—I; gaḍa-dvāra yāite—to go openly on the road by the ramparts; nā pāri—I am not able; puṇya—pious activity; habe—there will be; parvata—the hilly tract of land; āmā—to me; deha'-give help; pāra kari—by crossing over.
TRANSLATION
"I am a prisoner of the government, and I cannot go along the way of the ramparts. It will be very pious of you to take this money and kindly get me across this hilly tract of land."
TEXT 29
bhū�ā hāsi' kahe,--"āmi jāniyāchi pahile
asta mohara haya tomāra sevaka-āṅcale
SYNONYMS
bhū�ā—the landlord; hāsi'-smiling; kahe—said; āmi—I; jāniyāchi—knew; pahile—before this; aṣṭa mohara—eight golden coins; haya—there are; tomāra—your; sevaka-āṅcale—in the pocket of the servant.
TRANSLATION
Smiling, the landlord said, "Before you offered them, I already knew that there were eight gold coins in your servant's possession.
TEXT 30
tomā māri' mohara la-itāma ājikāra rātrye
bhāla haila, kahilā tumi, chuṭilāṅa pāpa haite
SYNONYMS
tomā māri'—killing you; mohara—golden coins; la-itāma—I would have taken; ājikāra rātrye—on this night; bhāla haila—it was very good; kahilā tumi—you have spoken; chuṭilāṅa—I am relieved; pāpa haite—from such a sin.
TRANSLATION
"On this very night I would have killed you and taken your coins. It is very good that you have voluntarily offered them to me. I am now relieved from such a sinful activity.
TEXT 31
santuṣṭa ha-ilāṅa āmi, mohara nā la-iba
puṇya lāgi' parvata tomā' pāra kari' diba"
SYNONYMS
santuṣṭa—satisfied; ha-ilāṅa—have become; āmi—I; mohara—the golden coins; nā la-iba—I shall not take; puṇya lāgi'-simply for pious activity; parvata—the hilly tract of land; tomā'-you; pāra kari' diba—I shall get across.
TRANSLATION
"I am very satisfied with your behavior. I shall not accept these gold coins, but I shall get you across that hilly tract of land simply to perform a pious activity."
TEXT 32
gosā�i kahe,--"keha dravya la-ibe āmā māri'
āmāra prāṇa rakṣā kara dravya aṅgīkari' "
SYNONYMS
gosā�i kahe—Sanātana Gosvāmī said; keha—someone else; dravya—the valuable coins; la-ibe—will take; āmā māri'-killing me; āmāra—my; prāṇa—life; rakṣā kara—save; dravya aṅgīkari'-by accepting these coins.
TRANSLATION
Sanātana Gosvāmī replied, "If you do not accept these coins, someone else will kill me for them. It is better that you save me from the danger by accepting the coins."
TEXT 33
tabe bhū�ā gosā�ira saṅge cāri pāika dila
rātrye rātrye vana-pathe parvata pāra kaila
SYNONYMS
tabe—thereupon; bhū�ā—the landlord; gosā�ira saṅge—with Sanātana Gosvāmī; cāri pāika—four watchmen; dila—gave; rātrye rātrye—during the whole night; vana-pathe—on the jungle path; parvata—the hilly tract of land; pāra kaila—took him across.
TRANSLATION
After this settlement was made, the landlord gave Sanātana Gosvāmī four watchmen to accompany him. They went through the forest path for the whole night and thus brought him over the hilly tract of land.
TEXT 34
tabe pāra ha�ā gosā�i puchilā īśāne
'jāni,--śeṣa dravya kichu āche tomā sthāne"
SYNONYMS
tabe—thereafter; pāra ha�ā—after crossing; gosā�i—Sanātana Gosvāmī; puchilā—asked; īśāne—Īśāna; jāni—I know; śeṣa dravya—something valuable left; kichu—some; āche—there is; tomā sthāne—with you.
TRANSLATION
After crossing the hills, Sanātana Gosvāmī told his servant, "Īśāna, I think you still have some balance left from the gold coins."
TEXT 35
īśāna kahe,--"eka mohara āche avaśeṣa"
gosā�i kahe,--"mohara la�ā yāha' tumi deśa"
SYNONYMS
īśāna kahe—Īśāna replied; eka—one; mohara—gold coin; āche—is; avaśeṣa—left; gosā�i—Sanātana Gosvāmī; kahe—replied; mohara la�ā—taking this gold coin; yāha—return; tumi—you; deśa—to your country.
TRANSLATION
Īśāna replied, "I still have one gold coin in my possession." Sanātana Gosvāmī then said, "Take the coin and return to your home."
TEXT 36
tāre vidāya diyā gosā�i calilā ekalā
hāte karoṅyā, chiṅḍā kānthā, nirbhaya ha-ilā
SYNONYMS
tāre vidāya diyā—bidding him farewell; gosā�i—Sanātana Gosvāmī; calilā ekalā—began to travel alone; hāte—in the hand; karoṅyā—a beggar's pot; chiṅḍā kānthā—a torn quilt; nirbhaya ha-ilā—he became free from all anxiety.
TRANSLATION
After departing from Īśāna, Sanātana Gosvāmī began traveling alone with a waterpot in his hand. Simply covered with a torn quilt, he thus lost all his anxiety.
TEXT 37
cali' cali' gosā�i tabe āilā hājipure
sandhyā-kāle vasilā eka udyāna-bhitare
SYNONYMS
cali' cali'—walking and walking; gosā�i—Sanātana Gosvāmī; tabe—then; āilā—arrived; hājipure—at Hājipura; sandhyā-kāle—in the evening; vasilā—sat down; eka—one; udyāna-bhitare—within a garden.
TRANSLATION
Walking and walking, Sanātana Gosvāmī finally arrived at a place called Hājipura. That evening he sat down within a garden.
TEXT 38
sei hājipure rahe--śrīkānta tāra nāma
gosā�ira bhaginī-pati, kare rāja-kāma
SYNONYMS
sei—that; hājipure—in Hājipura; rahe—there is; śrī-kānta—Śrīkānta; tāra—his; nāma—name; gosā�ira—of Sanātana Gosvāmī; bhaginī-pati—sister's husband; kare—executes; rāja-kāma—government service.
TRANSLATION
In Hājipura there was a gentlemen named Śrīkānta, who happened to be the husband of Sanātana Gosvāmī's sister. He was engaged there in government service.
TEXT 39
tina lakṣa mudrā rājā diyāche tāra sthāne
ghoḍā mūlya la�ā pāṭhāya pātsāra sthāne
SYNONYMS
tina lakṣa—300,000; mudrā—golden coins; rājā—the king or nawab; diyāche—has given; tāra sthāne—in his custody; ghoḍā—of horses; mūlya la�ā—taking the price; pāṭhāya—sends; pātsāra sthāne—to the care of the emperor.
TRANSLATION
Śrīkānta had 300,000 gold coins with him, which had been given to him by the emperor for the purchase of horses. Thus Śrīkānta was buying horses and dispatching them to the emperor.
TEXT 40
ṭuṅgi upara vasi' sei gosā�ire dekhila
rātrye eka-jana-saṅge gosā�i-pāśa āila
SYNONYMS
ṭuṅgi upara vasi'-sitting in an elevated place; sei—that Śrīkānta; gosā�ire—Sanātana Gosvāmī; dekhila—saw; rātrye—at night; eka-jana-saṅge—with a servant; gosā�i-pāśa—near Sanātana Gosvāmī; āila—he came.
TRANSLATION
When Śrīkānta was sitting in an elevated place, he could see Sanātana Gosvāmī. That night he took a servant and went to see Sanātana Gosvāmī.
TEXT 41
dui-jana mili' tathā iṣṭa-goṣṭhī kaila
bandhana-mokṣaṇa-kathā gosā�i sakali kahila
SYNONYMS
dui-jana mili'-meeting together; tathā—there; iṣṭa-goṣṭhī—various types of conversation; kaila—did; bandhana-mokṣaṇa—of the arrest and release; kathā—the story; gosā�i—Sanātana Gosvāmī; sakali—everything; kahila—narrated.
TRANSLATION
When they met, they had many conversations. Sanātana Gosvāmī told him in detail about his arrest and release.
TEXT 42
teṅho kahe,--"dina-dui raha ei-sthāne
bhadra hao, chāḍa' ei malina vasane"
SYNONYMS
teṅho kahe—he said; dina-dui—at least for two days; raha—stay; ei-sthāne—in this place; bhadra hao—become like a gentleman in appearance; chāḍa'-give up; ei—this; malina—dirty; vasane—dress.
TRANSLATION
Śrīkānta then told Sanātana Gosvāmī, "Stay here for at least two days and dress up like a gentleman. Abandon these dirty garments."
TEXT 43
gosā�i kahe,--'eka-kṣaṇa ihā nā rahiba
gaṅgā pāra kari' deha' e-kṣaṇe caliba"
SYNONYMS
gosā�i kahe—Sanātana Gosvāmī said; eka-kṣaṇa—even for one moment; ihā—here; nā rahiba—I shall not stay; gaṅgā pāra kari' deha'-help me cross the River Ganges; e-kṣaṇe—immediately; caliba—I shall go.
TRANSLATION
Sanātana Gosvāmī replied, "I shall not stay here even for a moment. Please help me cross the Ganges. I shall leave immediately."
TEXT 44
yatna kari' teṅho eka bhoṭa-kambala dila
gaṅgā pāra kari' dila--gosā�i calila
SYNONYMS
yatna kari'—with great care; teṅho—he (Śrīkānta); eka—one; bhoṭa-kam-bala—woolen blanket; dila—gave; gaṅgā pāra kari' dila—got him across the River Ganges; gosā�i calila—Sanātana Gosvāmī departed.
TRANSLATION
With great care, Śrīkānta gave him a woolen blanket and helped him cross the Ganges. Thus Sanātana Gosvāmī departed again.
TEXT 45
tabe vārāṇasī gosā�i āilā kata-dine
śuni ānandita ha-ilā prabhura āgamane
SYNONYMS
tabe—in this way; vārāṇasī—to Vārāṇasī; gosā�i—Sanātana Gosvāmī; āilā—came; kata-dine—after a few days; śuni—hearing; ānandita—very pleased; ha-ilā—he became; prabhura—of Śrī Caitanya Mahāprabhu; āgamane—about the arrival.
TRANSLATION
After a few days, Sanātana Gosvāmī arrived at Vārāṇasī. He was very pleased to hear about Śrī Caitanya Mahāprabhu's arrival there.
TEXT 46
candraśekharera ghare āsi' dvārete vasilā
mahāprabhu jāni' candraśekhare kahilā
SYNONYMS
candraśekharera ghare—to the house of Candraśekhara; āsi'-going; dvārete—at the door; vasilā—sat down; mahāprabhu—Śrī Caitanya Mahāprabhu; jāni'-knowing; candraśekhare—to Candraśekhara; kahilā—said.
TRANSLATION
Sanātana Gosvāmī then went to the house of Candraśekhara and sat down by the door. Understanding what was happening, Śrī Caitanya Mahāprabhu spoke to Candraśekhara.
TEXT 47
'dvāre eka 'vaiṣṇava haya, bolāha tāṅhāre'
candraśekhara dekhe--'vaiṣṇava' nāhika dvāre
SYNONYMS
dvāre—at your door; eka vaiṣṇava—one Vaiṣṇava devotee; haya—there is; bolāha tāṅhāi-e—please call him; candraśekhara—Candraśekhara; dekhe—sees; vaiṣṇava—a devotee; nāhika—there is not; dvāre—at the door.
TRANSLATION
Śrī Caitanya Mahāprabhu said, "There is a devotee at your door. Please call him in." Going outside, Candraśekhara could not see a Vaiṣṇava at his door.
TEXT 48
'dvārete vaiṣṇava nāhi'--prabhure kahila
'keha haya' kari' prabhu tāhāre puchila
SYNONYMS
dvārete—at my door; vaiṣṇava nāhi—there is no Vaiṣṇava; prabhure kahila—he informed Śrī Caitanya Mahāprabhu; keha haya—is there anyone; kari'-in this way; prabhu—Śrī Caitanya Mahāprabhu; tāhāre puchila—inquired from him.
TRANSLATION
When Candraśekhara informed the Lord that no Vaiṣṇava was at his door, the Lord asked him, "Is there anyone at your door at all?"
TEXT 49
teṅho kahe,--eka 'daraveśa' āche dvāre
'tāṅre āna' prabhura vākye kahila tāṅhāre
SYNONYMS
teṅho kahe—he replied; eka daraveśa—one Muslim mendicant; āche—there is; dvāre—at the door; tāṅre āna—bring him; prabhura—of Śrī Caitanya Mahāprabhu; vākye—the order; kahila—said; tāṅhāre—unto him.
TRANSLATION
Candraśekhara replied, "There is a Muslim mendicant." Śrī Caitanya Mahāprabhu immediately said, "Please bring him here." Candraśekhara then spoke to Sanātana Gosvāmī, who was still sitting beside the door.
TEXT 50
'prabhu tomāya bolāya, āisa, daraveśa!'
śuni' ānande sanātana karilā praveśa
SYNONYMS
prabhu—Śrī Caitanya Mahāprabhu; tomāya—unto you; bolāya—calls; āisa—come here; daraveśa—O Muslim mendicant; śuni'-hearing; ānande—in great pleasure; sanātana—Sanātana Gosvāmī; karilā praveśa—entered.
TRANSLATION
"O Muslim mendicant, please come in. The Lord is calling you." Sanātana Gosvāmī was very pleased to hear this order, and he entered Candraśekhara's house.
TEXT 51
tāṅhāre aṅgane dekhi' prabhu dhā�ā āilā
tāṅre āliṅgana kari' premāviṣṭa hailā
SYNONYMS
tāṅhāre—him; aṅgane—in the courtyard; dekhi'-seeing; prabhu—Śrī Caitanya Mahāprabhu; dhā�ā āilā—came to see him with great haste; tāṅre—him; āliṅgana kari'-embracing; prema-āviṣṭa hailā—became overwhelmed with ecstatic love.
TRANSLATION
As soon as Śrī Caitanya Mahāprabhu saw Sanātana Gosvāmī in the courtyard, He immediately went up to him with great haste. After embracing him, the Lord was overwhelmed with ecstatic love.
TEXT 52
prabhu-sparśe premāviṣṭa ha-ilā sanātana
'more nā chuṅiha'--kahe gadgada-vacana
SYNONYMS
prabhu-sparśe—by the touch of Śrī Caitanya Mahāprabhu; prema-āviṣṭa—overwhelmed with ecstatic love; ha-ilā—became; sanātana—Sanātana Gosvāmī; more—me; nā—do not; chuṅiha—touch; kahe—says; gadgada-vacana—in a faltering voice.
TRANSLATION
As soon as Śrī Caitanya Mahāprabhu touched Sanātana Gosvāmī, Sanātana was also overwhelmed with ecstatic love. In a faltering voice, he said, "O my Lord, do not touch me."
TEXT 53
dui-jane galāgali rodana apāra
dekhi' candraśekharera ha-ila camatkāra
SYNONYMS
dui-jane—the two persons; galāgali—shoulder to shoulder; rodana—crying; apāra—unlimited; dekhi'-seeing; candraśekharera—of Candraśekhara; ha-ila—there was; camatkāra—astonishment.
TRANSLATION
Shoulder to shoulder, Śrī Caitanya Mahāprabhu and Sanātana Gosvāmī began to cry unlimitedly. Candraśekhara was very astonished to see this.
TEXT 54
tabe prabhu tāṅra hāta dhari' la�ā gelā
piṇḍāra upare āpana-pāśe vasāilā
SYNONYMS
tabe—thereafter; prabhu—Śrī Caitanya Mahāprabhu; tāṅra—of Sanātana Gosvāmī; hāta dhari'-catching the hand; la�ā gelā—took him inside; piṇḍāra upare—in an elevated place; āpana-pāśe—near Him; vasāilā—made Sanātana Gosvāmī sit down.
TRANSLATION
Catching his hand, Śrī Caitanya Mahāprabhu took Sanātana Gosvāmī inside and made him sit in an elevated place next to Him.
TEXT 55
śrī-haste karena tāṅra aṅga sammārjana
teṅho kahe,--'more, prabhu, nā kara sparśana'
SYNONYMS
śrī-haste—by the spiritual hand; karena—does; tāṅra aṅga—of his body; sammārjana—cleansing; teṅho kahe—he said; more—me; prabhu—my Lord; nā kara sparśana—do not touch.
TRANSLATION
When Śrī Caitanya Mahāprabhu began cleansing Sanātana Gosvāmī's body with His own transcendental had, Sanātana Gosvāmī said, "O my Lord, please do not touch me."
TEXT 56
prabhu kahe,--"tomā sparśi ātma pavitrite
bhakti-bale pāra tumi brahmāṇḍa śodhite
SYNONYMS
prabhu kahe—Lord Caitanya Mahāprabhu replied; tomā sparśi—I touch you; ātma pavitrite—to purify Myself; bhakti-bale—the strength of your devotional service; pāra—are able; tumi—you; brahmāṇḍa—the whole universe; śodhite—to purify.
TRANSLATION
The Lord replied, "I am touching you just to purify Myself because by the force of your devotional service you can purify the whole universe.
TEXT 57
bhavad-vidhā bhāgavatās
tīrtha-bhūtāḥ svayaṁ prabho
tīrthī-kurvanti tīrthāni
svāntaḥ-sthena gadā-bhṛtā
SYNONYMS
bhavat-vidhāḥ—like you; bhāgavatāḥ—advanced devotees; tīrtha-bhūtāḥ—personified holy places of pilgrimage; svayam—personally; prabho—my lord; tīrthī-kurvanti—make into holy places; tīrthāni—all the holy places of pilgrimage; sva-antaḥ-sthena—situated within their hearts; gadā-bhṛtā—by Lord Viṣṇu, who carries a club.
TRANSLATION
" 'Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.'
PURPORT
This verse was spoken by Mahārāja Yudhiṣṭhira to Vidura in Śrīmad-Bhāgavatam (1.13.10). Vidura was returning home after visiting sacred places of pilgrimage, and Mahārāja Yudhiṣṭhira was receiving his saintly uncle. In essence, Mahārāja Yudhiṣṭhira was saying, "My dear Lord Vidura, you yourself are a holy place because you are an advanced devotee. People like you always carry Lord Viṣṇu in their hearts. You can revitalize all holy places after they have been polluted by the pilgrimages of sinners."
A sinful person goes to a holy place of pilgrimage to be purified. In a holy place, there are many saintly people and temples of Lord Viṣṇu; however, the holy place becomes infected with the sins of many visitors. When an advanced devotee goes to a holy place, he counteracts all the sins of the pilgrims. Therefore Mahārāja Yudhiṣṭhira addressed Vidura in this way.
Since an advanced devotee carries Lord Viṣṇu within his heart, he is a moving temple and a moving Viṣṇu. An advanced devotee does not need to go to holy places, for wherever he stays is a holy place. In this connection, Narottama dāsa Ṭhākura states, tīrtha-yātrā pariśrama, kevala manera bhrama: visiting holy places is simply another type of bewilderment. Since an advanced devotee does not need to go to a holy place, why does he go? The answer is that he goes simply to purify the place.
TEXT 58
na me 'bhaktaś catur-vedī
mad-bhaktaḥ śva-pacaḥ priyaḥ
tasmai deyaṁ tato grāhyaṁ
sa ca pūjyo yathā hy aham
SYNONYMS
na—not; me—My; abhaktaḥ—devoid of pure devotional service; catuḥ-vedī—a scholar in the four Vedas; mat-bhaktaḥ—My devotee; śva-pacaḥ—even from a family of dog-eaters; priyaḥ—very dear; tasmai—to him (a pure devotee, even though born in a very low family); deyam—should be given; tataḥ—from him; grāhyam—should be accepted (remnants of food); saḥ—that person; ca—also; pūjyaḥ—worshipable; yathā—as much as; hi—certainly; aham—I.
TRANSLATION
" 'Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. However, even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed, all respects should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.'
PURPORT
This verse is included in the Hari-bhakti-vilāsa (10.127) compiled by Sanātana Gosvāmī.
TEXT 59
viprād dviṣaḍ-guṇa-yutād aravinda-nābha-
pādāravinda-vimukhāt śva-pacaṁ variṣṭham
manye tad-arpita-mano-vacanehitārtha-
prāṇaṁ punāti sa kulaṁ na tu bhūri-mānaḥ
SYNONYMS
viprāt—than a brāhmaṇa; dvi-ṣaṭ-guṇa-yutāt—who is qualified with twelve brahminical qualifications; aravinda-nābha—of Lord Viṣṇu, who has a lotuslike navel; pāda-aravinda—unto the lotus feet; vimukhāt—than a person bereft of devotion; śva-pacam—a caṇḍāla, or a person accustomed to eating dogs; variṣṭham—more glorified; manye—I think; tat-arpita—dedicated unto Him; manaḥ—mind; vacana—words; īhita—activities; artha—wealth; prāṇam—life; punāti—purifies; saḥ—he; kulam—his family; na tu—but not; bhūri-mānaḥ—a brāhmaṇa proud of possessing such qualities.
TRANSLATION
" 'One may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva-paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, not to speak of his family.' "
PURPORT
This verse is spoken by Prahlāda Mahārāja in Śrīmad-Bhāgavatam (7.9.10). A brāhmaṇa is supposed to be qualified with twelve qualities. As stated in the Mahābhārata:
dharmaś ca satyaṁ ca damas tapaś ca
amātsaryaṁ hrīs titikṣānasūyā
yaj�aś ca dānaṁ ca dhṛtiḥ śrutaṁ ca
vratāni vai dvādaśa brāhmaṇasya
"A brāhmaṇa must be perfectly religious. He must be truthful, and he must be able to control his senses. He must execute severe austerities, and he must be detached, humble and tolerant. He must not envy anyone, and he must be expert in performing sacrifices and giving whatever he has in charity. He must be fixed in devotional service and expert in the knowledge of the Vedas. These are the twelve qualifications for a brāhmaṇa."
Bhagavad-gītā describes the brahminical qualities in this way:
śamo damas tapaḥ śaucam
kṣāntir ārjavam eva ca
j�ānaṁ vij�ānam āstikyaṁ
brahma-karma svabhāva-jam
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brāhmaṇas work." (Bg. 18.42)
In the Muktāphala-ṭīkā, it is said:
śamo damas tapaḥ śaucaṁ
kṣānty-ārjava-virakta yaḥ
j�āna-vij�āna-santoṣāḥ
satyāstikye dviṣaḍ guṇāḥ
"Mental equilibrium, sense control, austerity, cleanliness, tolerance, simplicity, detachment, theoretical and practical knowledge, satisfaction, truthfulness and firm faith in the Vedas are the twelve qualities of a brāhmaṇa."
TEXT 60
tomā dekhi, tomā sparśi, gāi tomāra guṇa
sarvendriya-phala,--ei śāstra-nirūpaṇa
SYNONYMS
tomā dekhi—by seeing you; tomā sparśi—by touching you; gāi tomāra guṇa—praising your transcendental qualities; sarva-indriya-phala—the fulfillment of the activities of all the senses; ei—this; śāstra-nirūpaṇa—the verdict of the revealed scriptures.
TRANSLATION
Śrī Caitanya Mahāprabhu continued, "By seeing you, by touching you and by glorifying your transcendental qualities, one can perfect the purpose of all sense activity. This is the verdict of the revealed scriptures.
PURPORT
This is confirmed in the following verse from the Hari-bhakti-sudhodaya (13.2).
TEXT 61
akṣṇoḥ phalaṁ tvādṛśa-darśanaṁ hi
tanoḥ phalaṁ tvādṛśa-gātra-saṅgaḥ
jihvā-phalaṁ tvādṛśa-kīrtanaṁ hi
sudurlabhā bhāgavatā hi loke
SYNONYMS
akṣṇoḥ—of the eyes; phalam—the perfect result of the action; tvā-dṛśa—a person like you; darśanam—to see; hi—certainly; tanoḥ—of the body; phalam—the perfection of activities; tvā-dṛśa—of a person like you; gātra-saṅgaḥ—touching the body; jihvā-phalam—the perfection of the tongue; tvā-dṛśa—a person like you; kīrtanam—glorifying; hi—certainly; su-durlabhāḥ—very rare; bhāgavatāḥ—pure devotees of the Lord; hi—certainly; loke—in this world.
TRANSLATION
" 'My dear Vaiṣṇava, seeing a person like you is the perfection of one's eyesight. Touching your lotus feet is the perfection of the sense of touch. Glorifying your good qualities is the tongue's real activity, for in the material world it is very difficult to find a pure devotee of the Lord.' "
TEXT 62
eta kahi kahe prabhu,--"śuna, sanātana
kṛṣṇa--baḍa dayāmaya, patita-pāvana
SYNONYMS
eta kahi—saying this; kahe—continued to speak; prabhu—Lord Śrī Caitanya Mahāprabhu; śuna—please hear; sanātana—My dear Sanātana; kṛṣṇa—Lord Kṛṣṇa; baḍa—very much; dayā-maya—merciful; patita-pāvana—deliverer of the fallen souls.
TRANSLATION
Śrī Caitanya Mahāprabhu continued, "My dear Sanātana, please hear from Me. Kṛṣṇa is very merciful, and He is the deliverer of all fallen souls.
TEXT 63
mahā-raurava haite tomā karilā uddhāra
kṛpāra samudra kṛṣṇa gambhīra apāra"
SYNONYMS
mahā-raurava haite—from the deepest hellish condition of life; tomā—you; karilā uddhāra—has delivered; kṛpāra samudra—the ocean of mercy; kṛṣṇa—Kṛṣṇa; gambhīra—very grave; apāra—unlimitedly.
TRANSLATION
"My dear Sanātana, Kṛṣṇa has saved you from Mahāraurava, life's deepest hell. He is an ocean of mercy, and His activities are very grave."
PURPORT
As stated in Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. Staying within everyone's heart, Lord Kṛṣṇa works very gravely. No one can understand how He is working, but as soon as the Lord understands the sincere activity of a person in devotional service, He helps him in such a way that the devotee cannot understand how things are happening. If the devotee is determined to serve the Lord, the Lord is always prepared to help him (dadāmi buddhi-yogaṁ taṁ yena mām upayānti te). Śrī Caitanya Mahāprabhu is telling Sanātana Gosvāmī how merciful the Lord is. Sanātana Gosvāmī was a minister in the service of Nawab Hussain Shah. He was always mixing with people materially inclined, particularly with Mohammedans, meat-eaters. Although he was in intimate touch with them, by Kṛṣṇa's mercy he came to find such association distasteful. Therefore he left them. As stated by Śrīnivāsa Ācārya: tyaktvā tūrṇam aśeṣa-man-dala-pati-śreṇīṁ sadā tuccha-vat. Kṛṣṇa enlightened Sanātana Gosvāmī in such a way that he was able to give up his exalted post as minister. Thinking his material position insignificant, Sanātana was prepared to become a mendicant. Appreciating the activities of Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu praised his action and thanked Kṛṣṇa for His mercy upon him.
TEXT 64
sanātana kahe,--'kṛṣṇa āmi nāhi jāni
āmāra uddhāra-hetu tomāra kṛpā ma-ni'
SYNONYMS
sanātana kahe—Sanātana Gosvāmī said; kṛṣṇa—Lord Kṛṣṇa; āmi—I; nāhi jāni—do not know; āmāra—my; uddhāra-hetu—the cause of release; tomāra—Your; kṛpā—mercy; māni—I accept.
TRANSLATION
Sanātana replied, "I do not know who Kṛṣṇa is. As far as I am concerned, I have been released from prison only by Your mercy."
TEXT 65
'kemane chuṭilā' bali prabhu praśna kailā
ādyopānta saba kathā teṅho śunāilā
SYNONYMS
kemane chuṭilā—how were you released; bali—saying; prabhu—Śrī Caitanya Mahāprabhu; praśna kailā—inquired; ādya-upānta—from beginning to the end; saba—all; kathā—the narration; teṅho—he; śunāilā—described.
TRANSLATION
Śrī Caitanya Mahāprabhu then asked Sanātana Gosvāmī, "How were you released from prison?" Sanātana then described the story from beginning to end.
TEXT 66
prabhu kahe,--"tomāra dui-bhāi prayāge mililā
rūpa, anupama--duṅhe vṛndāvana gelā"
SYNONYMS
prabhu kahe—Śrī Caitanya Mahāprabhu said; tomāra—your; dui-bhāi—two brothers; prayāge mililā—met Me at Prayāga; rūpa—Rūpa Gosvāmī; anupama—his brother Anupama; duṅhe—both of them; vṛndāvana gelā—have gone to Vṛndāvana.
TRANSLATION
Śrī Caitanya Mahāprabhu said, "I met your two brothers, Rūpa and Anupama, at Prayāga. They have now gone to Vṛndāvana."
TEXT 67
tapana-miśrere āra candraśekharere
prabhu-āj�āya sanātana mililā doṅhāre
SYNONYMS
tapana-miśrere—unto Tapana Miśra; āra—and; candraśekharere—unto Candraśekhara; prabhu-āj�āya—by the order of Śrī Caitanya Mahāprabhu; sanātana—Sanātana; mililā—met; doṅhāre—both of them.
TRANSLATION
By the order of Śrī Caitanya Mahāprabhu, Sanātana Gosvāmī met both Tapana Miśra and Candraśekhara.
TEXT 68
tapana-miśra tabe tāṅre kailā nimantraṇa
prabhu kahe,--'kṣaura karāha, yāha, sanātana'
SYNONYMS
tapana-miśra—Tapana Miśra; tabe—then; tāṅre—unto him (Sanātana Gosvāmī); kailā—made; nimantraṇa—invitation; prabhu kahe—Caitanya Mahāprabhu said; kṣaura karāha—get shaved; yāha—go; sanātana—My dear Sanātana.
TRANSLATION
Tapana Miśra then extended an invitation to Sanātana, and Lord Caitanya Mahāprabhu asked Sanātana to go get a shave.
TEXT 69
candraśekharere prabhu kahe bolā�ā
'ei veṣa dūra kara, yāha iṅhāre la�ā'
SYNONYMS
candraśekharere—unto Candraśekhara; prabhu kahe—Śrī Caitanya Mahāprabhu said; bolā�ā—calling; ei veṣa—this kind of dress; dūra kara—take away; yāha—go; iṅhāre la�ā—taking him with you.
TRANSLATION
After this, Śrī Caitanya Mahāprabhu called Candraśekhara and asked him to take Sanātana Gosvāmī with him. He also asked him to take away Sanātana's present dress.
TEXT 70
bhadra karā�ā tāṅre gaṅgā-snāna karāila
śekhara āniyā tāṅre nūtana vastra dila
SYNONYMS
bhadra karā�ā—making gentle; tāṅre—him; gaṅgā-snāna—bathing in the Ganges; karāila—caused to do; śekhara—Candraśekhara; āniyā—bringing; tāṅre—to him; nūtana—new; vastra—clothing; dila—delivered.
TRANSLATION
Candraśekhara then made Sanātana Gosvāmī look like a gentleman. He took him to bathe in the Ganges, and afterwards he brought him a new set of clothes.
PURPORT
The words bhadra karā�ā are significant in this verse. Due to his long hair, moustache and beard, Sanātana Gosvāmī looked like a daraveśa, or hippie. Since Śrī Caitanya Mahāprabhu did not like Sanātana Gosvāmī's hippie features, he immediately asked Candraśekhara to get him shaved clean. If anyone with long hair or a beard wants to join this Kṛṣṇa consciousness movement and live with us, he must similarly shave himself clean. The followers of Śrī Caitanya Mahāprabhu consider long hair objectionable. Sanātana Gosvāmī was saved from a hellish condition (Mahāraurava) by the grace of Śrī Caitanya Mahāprabhu. Mahāraurava is a hell wherein animal killers are placed. In this regard, refer to Śrīmad-Bhāgavatam (5.26.10-12).
TEXT 71
sei vastra sanātana nā kaila aṅgīkāra
śuniyā prabhura mane ānanda apāra
SYNONYMS
sei vastra—that new dress; sanātana—Sanātana Gosvāmī; nā kaila—did not; aṅgīkāra—accept; śuniyā—hearing; prabhura—of Śrī Caitanya Mahāprabhu; mane—in the mind; ānanda apāra—unlimited happiness.
TRANSLATION
Candraśekhara offered a new set of garments to Sanātana Gosvāmī, but Sanātana did not accept them. When Śrī Caitanya Mahāprabhu heard news of this, he became unlimitedly happy.
TEXT 72
madhyāhna kariyā prabhu gelā bhikṣā karibāre
sanātane la�ā gelā tapana-miśrera ghare
SYNONYMS
madhyāhna kariyā—finishing bathing at noon; prabhu—Śrī Caitanya Mahāprabhu; gelā—went; bhikṣā karibāre—to accept lunch; sanātane—Sanātana Gosvāmī; la�ā—taking; gelā—went; tapana-miśrera ghare—to the house of Tapana Miśra.
TRANSLATION
After bathing at noon, Śrī Caitanya Mahāprabhu went to the house of Tapana Miśra for lunch. He took Sanātana Gosvāmī with Him.
TEXT 73
pāda-prakṣālana kari' bhikṣāte vasilā
'sanātane bhikṣā deha'--miśrere kahilā
SYNONYMS
pāda-prakṣālana—washing the feet; kari'-doing; bhikṣāte—to lunch; vasilā—sat down; sanātane bhikṣā deha—give Sanātana also lunch; miśrere kahilā—He asked Tapana Miśra.
TRANSLATION
After washing His feet, Śrī Caitanya Mahāprabhu sat down for lunch. He asked Tapana Miśra to supply Sanātana Gosvāmī lunch also.
TEXT 74
miśra kahe,--'sanātanera kichu kṛtya āche
tumi bhikṣā kara, prasāda tāṅre diba pāche'
SYNONYMS
miśra kahe—Tapana Miśra said; sanātanera—of Sanātana Gosvāmī; kichu—some; kṛtya—duty; āche—there is; tumi bhikṣā kara—You take Your lunch; prasāda—the remnants of Your food; tāṅre—unto him; diba—I shall deliver; pāche—at the end.
TRANSLATION
Tapana Miśra then said, "Sanātana has some duty to perform; therefore he cannot accept lunch now. At the conclusion of the meal, I shall supply Sanātana with some remnants."
TEXT 75
bhikṣā kari' mahāprabhu viśrāma karila
miśra prabhura śeṣa-pātra sanātane dila
SYNONYMS
bhikṣā kari'—after taking His lunch; mahāprabhu—Śrī Caitanya Mahāprabhu; viśrāma karila—took rest; miśra—Tapana Miśra; prabhura—of Śrī Caitanya Mahāprabhu; śeṣa-pātra—the plate of remnants; sanātane dila—delivered to Sanātana.
TRANSLATION
After eating, Śrī Caitanya Mahāprabhu took rest for a while. Tapana Miśra then gave Sanātana Gosvāmī the remnants of food left by Caitanya Mahāprabhu.
TEXT 76
miśra sanātane dilā nūtana vasana
vastra nāhi nilā, teṅho kaila nivedana
SYNONYMS
miśra—Tapana Miśra; sanātane—unto Sanātana; dilā—delivered; nūtana vasana—new cloth; vastra—the cloth; nāhi nilā—he did not accept; teṅho—he; kaila—made; nivedana—submission.
TRANSLATION
When Tapana Miśra offered Sanātana Gosvāmī a new cloth, he did not accept it. Instead, he spoke as follows.
TEXT 77
"more vastra dite yadi tomāra haya mana
nija paridhāna eka deha' purātana"
SYNONYMS
more—unto me; vastra dite—to offer cloth; yadi—if; tomāra—your; haya—there is; mana—mind; nija—own; paridhāna—cloth; eka—one; deha'-give; purātana—old.
TRANSLATION
"If you want to give me some cloth according to your desire, please give me an old cloth you have used."
TEXT 78
tabe miśra purātana eka dhuti dila
teṅho dui bahirvāsa-kaupīna karila
SYNONYMS
tabe—thereafter; miśra—Tapana Miśra; purātana—old; eka—one; dhuti—dhoti; dila—delivered; teṅho—he (Sanātana Gosvāmī); dui—two; bahirvāsa—outer coverings; kaupīna—underwear; karila—made.
TRANSLATION
When Tapana Miśra gave Sanātana Gosvāmī a used dhoti, Sanātana immediately tore it in pieces to make two sets of outer cloth and underwear.
TEXT 79
mahārāṣṭrīya dvije prabhu milāilā sanātane
sei vipra tāṅre kaila mahā-nimantraṇe
SYNONYMS
mahā-rāṣṭrīya—from Mahārāṣṭra; dvije—the brāhmaṇa; prabhu—Śrī Caitanya Mahāprabhu; milāilā—introduced; sanātane—unto Sanātana Gosvāmī; sei—that; vipra—brāhmaṇa; tāṅre—unto him; kaila—did; mahā—full; nimantraṇe—invitation.
TRANSLATION
When Caitanya Mahāprabhu introduced the Mahārāṣṭrīya brāhmaṇa to Sanātana, the brāhmaṇa immediately invited Sanātana Gosvāmī for full meals.
TEXT 80
"sanātana, tumi yāvat kāśīte rahibā
tāvat āmāra ghare bhikṣā ye karibā"
SYNONYMS
sanātana—O Sanātana; tumi—you; yāvat—as long as; kāśīte—in Benares; rahibā—will remain; tāvat—so long; āmāra—my; ghare—at the home; bhikṣā—lunch; ye—that; karibā—please accept.
TRANSLATION
The brāhmaṇa said, "My dear Sanātana, as long as you remain at Kāśī, please accept lunch at my place."
TEXT 81
sanātana kahe,--"āmi mādhukarī kariba
brāhmaṇera ghare kene ekatra bhikṣā laba?"
SYNONYMS
sanātana kahe—Sanātana replied; āmi—I; mādhukarī kariba—shall practice acceptance of food by mādhukarī means; brāhmaṇera ghare—in the house of a brāhmaṇa; kene—why; ekatra—in one place; bhikṣā laba—I should accept lunch.
TRANSLATION
Sanātana replied,"I shall practice the process of mādhukarī. Why should I accept full meals in the house of a brāhmaṇa?"
PURPORT
The word mādhukarī comes from the word madhukara, which refers to bees collecting honey from flower to flower. A mādhukarī is a saintly person or a mendicant who does not accept a full meal at one house but begs from door to door, taking a little food from each householder's place. In this way he does not overeat or give householders unnecessary trouble. A person in the renounced order may beg but not cook. His begging should not be a burden for the householders. The mādhukarī process is strictly to be followed by a bābājī, that is, one who has attained the paramahaṁsa stage. This practice is still current in Vṛndāvana, and there are many places where alms are offered. Unfortunately, there are many beggars who have come to Vṛndāvana to accept alms but not follow the principles of Sanātana Gosvāmī. People try to imitate him and lead an idle life by practicing mādhukarī. It is almost impossible to strictly follow Sanātana Gosvāmī or Rūpa Gosvāmī. It is better to accept food offered to Kṛṣṇa in the temple than to try to imitate Sanātana Gosvāmī and Rūpa Gosvāmī.
yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā
"He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system." (Bg. 6.17)
The ideal sannyāsī strictly follows the ways practiced by the Gosvāmīs.
TEXT 82
sanātanera vairāgye prabhura ānanda apāra
bhoṭa-kambala pāne prabhu cāhe bāre bāra
SYNONYMS
sanātanera—of Sanātana Gosvāmī; vairāgye—by the renunciation; prabhura—of Śrī Caitanya Mahāprabhu; ānanda—happiness; apāra—unlimited; bhoṭa-kambala—the woolen blanket; pāne—towards; prabhu—Śrī Caitanya Mahāprabhu; cāhe—looks; bāre bāra—repeatedly.
TRANSLATION
Śrī Caitanya Mahāprabhu felt unlimited happiness to observe Sanātana Gosvāmī's strict following of the principles of sannyāsa. However, He repeatedly glanced at the woolen blanket Sanātana Gosvāmī was wearing.
TEXT 83
sanātana jānila ei prabhure nā bhāya
bhoṭa tyāga karibāre cintilā upāya
SYNONYMS
sanātana jānila—Sanātana Gosvāmī could understand; ei—this; prabhure—by Śrī Caitanya Mahāprabhu; nā bhāya—is not approved; bhoṭa—the woolen blanket; tyāga—giving up; karibāre—to do; cintilā—considered; upāya—a means.
TRANSLATION
Because Śrī Caitanya Mahāprabhu was repeatedly glancing at this valuable woolen blanket, Sanātana Gosvāmī could understand that the Lord did not approve of it. He then began to consider a way to give it up.
TEXT 84
eta cinti' gelā gaṅgāya madhyāhna karite
eka gauḍiyā kānthā dhu�ā diyāche śukāite
SYNONYMS
eta cinti'—thinking this; gelā—went; gaṅgāya—to the bank of the Ganges; madhyāhna—bathing at noon; karite—to do; eka—one; gauḍiyā—Bengali Vaiṣṇava; kānthā—quilt; dhu�ā—washing; diyāche—spread out; śukāite—to dry.
TRANSLATION
Thinking in this way, Sanātana went to the bank of the Ganges to bathe. While there, he saw that a mendicant from Bengal had washed his quilt and had spread it out to dry.
TEXT 85
tāre kahe,--"ore bhāi, kara upakāre
ei bhoṭa la�ā ei kāṅthā deha' more"
SYNONYMS
tāre kahe—he said to him; ore bhāi—O my brother; kara upakāre—kindly do a favor; ei bhoṭa—this woolen blanket; la�ā—taking; ei—this; kāṅthā—quilt; deha'-give; more—to me.
TRANSLATION
Sanātana Gosvāmī then told the Bengali mendicant, "My dear brother, please do me a favor. Trade me your quilt for this woolen blanket."
TEXT 86
sei kahe,--"rahasya kara prāmāṇika ha�ā?
bahu-mūlya bhoṭa dibā kena kāṅthā la�ā?"
SYNONYMS
sei kahe—he said; rahasya—joking; kara—you do; prāmāṇika ha�ā—although being a man of authority; bahu-mūlya—very valuable; bhoṭa—woolen blanket; dibā—you would give; kena—why; kāṅthā la�ā—taking this quilt.
TRANSLATION
The mendicant replied, "Sir, you are a respectable gentleman. Why are you joking with me? Why would you trade your valuable blanket for my torn quilt?"
TEXT 87
teṅho kahe,--"rahasya nahe, kahi satya-vāṇī
bhoṭa laha, tumi deha' more kāṅthā-khāni"
SYNONYMS
teṅho kahe—he said; rahasya nahe—there is no joking; kahi satya-vāṇī—I am speaking the truth; bhoṭa laha—take this blanket; tumi—you; deha'-give; more—to me; kāṅthā-khāni—the quilt.
TRANSLATION
Sanātana said, "I am not joking; I am speaking the truth. Kindly take this blanket in exchange for your torn quilt."
TEXT 88
eta bali' kāṅthā la-ila, bhoṭa tāṅre diyā
gosā�ira ṭhāṅi āilā kāṅthā gale diyā
SYNONYMS
eta bali'—saying this; kāṅthā la-ila—he took the quilt; bhoṭa—the blanket; tāṅre—unto him; diyā—giving; gosā�ira ṭhāṅi—to Caitanya Mahāprabhu; āilā—returned; kāṅthā—quilt; gale—onto the shoulder; diyā—keeping.
TRANSLATION
Saying this, Sanātana Gosvāmī exchanged the blanket for the quilt. He then returned to Śrī Caitanya Mahāprabhu with the quilt on his shoulder.
TEXT 89
prabhu kahe,--'tomāra bhoṭa-kambala kothā gela?'
prabhu-pade saba kathā gosā�i kahila
SYNONYMS
prabhu kahe—Śrī Caitanya Mahāprabhu said; tomāra—your; bhoṭa-kambala—woolen blanket; kothā gela—where did it go; prabhu-pade—unto the lotus feet of Lord Caitanya; saba—all; kathā—narration; gosā�i—Sanātana Gosvāmī; kahila—said.
TRANSLATION
When Sanātana Gosvāmī returned, the Lord asked, "Where is your woolen blanket?" Sanātana Gosvāmī then narrated the whole story to the Lord.
TEXTS 90-91
prabhu kahe,--"ihā āmi kariyāchi vicāra
viṣaya-roga khaṇḍāila kṛṣṇa ye tomāra
se kene rākhibe tomāra śeṣa viṣaya-bhoga?
roga khaṇḍi' sad-vaidya nā rākhe śeṣa roga
SYNONYMS
prabhu kahe—Śrī Caitanya Mahāprabhu said; ihā—this; āmi—I; kariyāchi vicāra—considered deliberately; viṣaya-roga—the disease of material attraction; khaṇḍāila—has now nullified; kṛṣṇa—Lord Kṛṣṇa; ye—since; tomāra—your; se—Lord Kṛṣṇa; kene—why; rākhibe—should allow you to keep; tomāra—your; śeṣa—last; viṣaya-bhoga—attraction for material things; roga khaṇḍi'-vanquishing the disease; sat-vaidya—a good physician; nā rākhe—does not keep; śeṣa—the last part; roga—disease.
TRANSLATION
Śrī Caitanya Mahāprabhu then said, "I have already deliberately considered this matter. Since Lord Kṛṣṇa is very merciful, He has nullified your attachment for material things. Why should Kṛṣṇa allow you to maintain a last bit of material attachment? After vanquishing a disease, a good physician does not allow any of the disease to remain.
TEXT 92
tina mudrāra bhoṭa gāya, mādhukarī grāsa
dharma-hāni haya, loka kare upahāsa"
SYNONYMS
tina mudrāra bhoṭa—a woolen blanket costing three gold coins; gāya—on the body; mādhukarī grāsa—and practicing the mādhukarī system; dharma-hāni haya—that is a religious discrepancy; loka kare upahāsa—people will joke.
TRANSLATION
"It is contradictory to practice mādhukarī and at the same time wear a valuable blanket. One loses his spiritual strength by doing this, and one will also become an object for jokes."
TEXT 93
gosā�i kahe,--'ye khaṇḍila kuviṣaya-bhoga
tāṅra icchāya gela mora śeṣa viṣaya-roga"
SYNONYMS
gosā�i kahe—Sanātana Gosvāmī said; ye khaṇḍila—the person who has vanquished; ku-viṣaya-bhoga—enjoyment of sinful material life; tāṅra icchāya—by His desire; gela—has gone; mora—my; śeṣa—last bit; viṣaya-roga—material disease.
TRANSLATION
Sanātana Gosvāmī replied, "The Supreme Personality of Godhead has saved me from the sinful life of material existence. By His desire, my last piece of material attraction is now gone."
TEXT 94
prasanna ha�ā prabhu tāṅre kṛpā kaila
tāṅra kṛpāya praśna karite tāṅra śakti haila
SYNONYMS
prasanna ha�ā—being very pleased; prabhu—Śrī Caitanya Mahāprabhu; tāṅre—unto him; kṛpā kaila—offered His causeless mercy; tāṅra kṛpāya—by His mercy; praśna karite—to inquire; tāṅra—his; śakti haila—there was strength.
TRANSLATION
Being pleased with Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu bestowed His causeless mercy upon him. By the Lord's mercy, Sanātana Gosvāmī received the spiritual strength to inquire from Him.
TEXTS 95-96
pūrve yaiche rāya-pāśe prabhu praśna kailā
tāṅra śaktye rāmānanda tāṅra uttara dilā
ihāṅ prabhura śaktye praśna kare sanātana
āpane mahāprabhu kare 'tattva'-nirūpaṇa
SYNONYMS
pūrve—formerly; yaiche—as; rāya-pāśe—unto Rāmānanda Rāya; prabhu—Śrī Caitanya Mahāprabhu; praśna kailā—inquired; tāṅra śaktye—only by His mercy; rāmānanda—Rāmānanda Rāya; tāṅra—his; uttara—answers; dilā—gave; ihāṅ—here; prabhura—of Śrī Caitanya Mahāprabhu; śaktye—by the strength; praśna—questions; kare—puts; sanātana—Sanātana Gosvāmī; āpane—personally; mahāprabhu—Śrī Caitanya Mahāprabhu; kare—does; tattva—the truth; nirūpaṇa—discerning.
TRANSLATION
Formerly, Śrī Caitanya Mahāprabhu asked Rāmānanda Rāya spiritual questions, and by the Lord's causeless mercy, Rāmānanda Rāya could properly reply. Now, by the Lord's mercy, Sanātana Gosvāmī questioned the Lord, and Śrī Caitanya Mahāprabhu personally supplied the truth.
TEXT 97
kṛṣṇa-svarūpa-mādhuryaiś-
varya-bhakti-rasāśrayam
tattvaṁ sanātanāyeśaḥ
kṛpayopadideśa saḥ
SYNONYMS
kṛṣṇa-svarūpa—of the real identity of Śrī Kṛṣṇa; mādhurya—of conjugal love; aiśvarya—of opulence; bhakti—of devotional service; rasa—of transcendental mellows; āśrayam—the shelter; tattvam—the truth; sanātanāya—unto Śrī Sanātana; īśaḥ—Śrī Caitanya Mahāprabhu, the Supreme Lord; kṛpayā—by His causeless mercy; upadideśa—instructed; saḥ—He.
TRANSLATION
Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, personally told Sanātana Gosvāmī about Lord Kṛṣṇa's real identity. He also told him about the Lord's conjugal love, His personal opulence and the mellows of devotional service. All these truths were explained to Sanātana Gosvāmī by the Lord Himself out of His causeless mercy.
TEXT 98
tabe sanātana prabhura caraṇe dhariyā
dainya vinati kare dante tṛṇa la�ā
SYNONYMS
tabe—thereafter; sanātana—Sanātana Gosvāmī; prabhura—of Śrī Caitanya Mahāprabhu; caraṇe—the lotus feet; dhariyā—catching; dainya—humility; vinati—bowing; kare—does; dante—in the teeth; tṛṇa—a straw; la�ā—taking.
TRANSLATION
Putting a straw in his mouth and bowing down, Sanātana Gosvāmī clasped the lotus feet of Śrī Caitanya Mahāprabhu and humbly spoke as follows.
TEXT 99
"nīca jāti, nīca-saṅgī, patita adhama
kuviṣaya-kūpe paḍi' goṅāinu janama!
SYNONYMS
nīca jāti—born of a low family; nīca-saṅgī—associated with low men; patita—fallen; adhama—the lowest; ku-viṣaya-kūpe—in a well of material enjoyment; paḍi'-having fallen down; goṅāinu—I have passed; janama—my life.
TRANSLATION
Sanātana Gosvāmī said, "I was born in a low family, and my associates are all low-class men. I myself am fallen and am the lowest of men. Indeed, I have passed my whole life fallen in the well of sinful materialism.
PURPORT
Actually Śrī Sanātana Gosvāmī belonged to a brāhmaṇa family because he belonged to the Sārasvata division of the brāhmaṇas and was well cultured and well educated. Somehow or other he accepted a ministership in the Muslim government; therefore he had to associate with meat-eaters, drunkards and gross materialists. Sanātana Gosvāmī considered himself fallen, for in the association of such men, he also fell victim to material enjoyment. Having passed his life in that way, he considered that he had wasted his valuable time. This statement about how one can become fallen in this material world is made by the greatest authority in the Gauḍīya Vaiṣṇava-sampradāya. Actually the whole world is presently fallen into material existence. Everyone is a meat-eater, drunkard, woman hunter, gambler and whatnot. People are enjoying material life by committing the four basic sins. Although they are fallen, if they simply submit themselves at the lotus feet of Śrī Caitanya Mahāprabhu, they will be saved from sinful reactions.
TEXT 100
āpanāra hitāhita kichui nā jāni!
grāmya-vyavahāre paṇḍita, tāi satya māni
SYNONYMS
āpanāra—of my personal self; hita—welfare; ahita—inauspiciousness; kichui—anything; nā jāni—I do not know; grāmya-vyavahāre—in ordinary dealings; paṇḍita—a learned man; tāi satya māni—I accept that as truth.
TRANSLATION
"I do not know what is beneficial for me and what is detrimental. Nonetheless, in ordinary dealings people consider me a learned scholar, and I am also thinking of myself as such.
TEXT 101
kṛpā kari' yadi more kariyācha uddhāra
āpana-kṛpāte kaha 'kartavya' āmāra
SYNONYMS
kṛpā kari'—by Your causeless mercy; yadi—if; more—unto me; kariyācha—You have done; uddhāra—deliverance; āpana-kṛpāte—by Your own mercy; kaha—please speak; kartavya āmāra—my duty.
TRANSLATION
"Out of Your causeless mercy, You have delivered me from the materialistic path. Now, by the same causeless mercy, please tell me what my duty is.
TEXT 102
'ke āmi', 'kene āmāya jāre tāpa-traya'
ihā nāhi jāni--'kemane hita haya'
SYNONYMS
ke āmi—who am I; kene—why; āmāya—unto me; jāre—give trouble; tāpa-traya—the three kinds of miserable conditions; ihā—this; nāhi jāni—I do not know; kemane—how; hita—my welfare; haya—there is.
TRANSLATION
"Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited?
PURPORT
The threefold material miseries are miseries arising from the body and the mind, miseries arising from dealings with other living entities, and miseries arising from natural disturbances. Sometimes we suffer bodily when we are attacked by a fever, and sometimes we suffer mentally when a close relative dies. Other living entities also cause us misery. There are living entities born of the human embryo, of eggs, perspiration and vegetation. Miserable conditions brought about by natural catastrophes are controlled by the higher demigods. There may be severe cold or thunderbolts, or a person may be haunted by ghosts. These threefold miseries are always before us, and they entrap us in a dangerous situation. Padaṁ padaṁ yad vipadām. There is danger in every step of life.
TEXT 103
'sādhya'-'sādhana'-tattva puchite nā jāni
kṛpā kari' saba tattva kaha ta' āpani"
SYNONYMS
sādhya—of the goal of spiritual life; sādhana—of the process of obtaining that goal; tattva—truth; puchite—to inquire; nā jāni—I do not know; kṛpā kari'-by Your causeless mercy; saba tattva—all such truths; kaha ta' āpani—please personally explain to me.
TRANSLATION
"Actually I do not know how to inquire about the goal of life and the process for obtaining it. Being merciful upon me, please explain all these truths."
TEXT 104
prabhu kahe,--"kṛṣṇa-kṛpā tomāte pūrṇa haya
saba tattva jāna, tomāra nāhi tāpa-traya
SYNONYMS
prabhu—Śrī Caitanya Mahāprabhu; kahe—said; kṛṣṇa-kṛpā—the mercy of Kṛṣṇa; tomāte—on you; pūrṇa—full; haya—there is; saba tattva—all truths; jāna—you know; tomāra—of you; nāhi—there is not; tāpa-traya—the threefold miseries.
TRANSLATION
Śrī Caitanya Mahāprabhu said, "Lord Kṛṣṇa has bestowed His full mercy upon you so that all these things are known to you. For you, the threefold miseries certainly do not exist.
TEXT 105
kṛṣṇa-śakti dhara tumi, jāna tattva-bhāva
jāni' dārḍhya lāgi' puche,--sādhura svabhāva
SYNONYMS
kṛṣṇa-śakti—the energy of Lord Kṛṣṇa; dhara—process; tumi—you; jāna—know; tattva-bhāva—the factual position; jāni'-although knowing all these things; dārḍhya lāgi'-for the sake of strictness; puche—he inquires; sādhura—of the saintly persons; sva-bhāva—the nature.
TRANSLATION
"Since you possess Lord Kṛṣṇa's potency, you certainly know these things. However, it is the nature of a sādhu to inquire. Although he knows these things, the sādhu inquires for the sake of strictness.
TEXT 106
acirād eva sarvārthaḥ
sidhyaty eṣām abhīpsitaḥ
sad-dharmasyāvabodhāya
yeṣāṁ nirbandhinī matiḥ
SYNONYMS
acirāt—very soon; eva—certainly; sarva-arthaḥ—the goal of life; sidhyati—becomes fulfilled; eṣām—of these persons; abhīpsitaḥ—desired; sat-dharmasya—of the path of progressive devotional service; avabodhāya—for understanding; yeṣām—those whose; nirbandhinī—unflinching; matiḥ—intelligence.
TRANSLATION
" 'Those who are anxious to awaken their spiritual consciousness, who have unflinching intelligence and who are not deviated, certainly attain the desired goal.'
PURPORT
This verse, quoted from the Nāradīya Purāṇa, is found in the Bhakti-rasāmṛta-sindhu (1.2.103).
TEXT 107
yogya-pātra hao tumi bhakti pravartāite
krame saba tattva śuna, kahiye tomāte
SYNONYMS yogya-pātra—fit person; hao—are; tumi—you; bhakti—devotional service; pravartāite—to propagate; krame—one after another; saba—all; tattva—truths; śuna—please hear; kahiye—I shall speak; tomāte—to you.
TRANSLATION
"You are fit to propagate the cult of devotional service. Therefore gradually hear all the truths about it from Me. I shall tell you about them.
TEXTS 108-109
jīvera 'svarūpa' haya--kṛṣṇera 'nitya-dāsa'
kṛṣṇera 'taṭasthā-śakti' 'bhedābheda-prakāśa
sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya
svābhāvika kṛṣṇera tina-prakāra 'śakti' haya
SYNONYMS
jīvera—of the living entity; sva-rūpa—the constitutional position; haya—is; kṛṣṇera—of Lord Kṛṣṇa; nitya-dāsa—eternal servant; kṛṣṇera—of Lord Kṛṣṇa; taṭasthā—marginal; śakti—potency; bheda-abheda—one and different; prakāśa—manifestation; sūrya-aṁśa—part and parcel of the sun; kiraṇa—a ray of sunshine; yaiche—as; agni-jvālā-ca ya—molecular particle of fire; svābhāvika—naturally; kṛṣṇera—of Lord Kṛṣṇa; tina-prakāra—three varieties; śakti—energies; haya—there are.
TRANSLATION
"It is the living entity's constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.
PURPORT
Śrīla Bhaktivinoda Ṭhākura paraphrases these verses as follows: Śrī Sanātana Gosvāmī asked Śrī Caitanya Mahāprabhu, "Who am I?" In answer, the Lord replied, "You are a pure living entity. You are neither the material body nor the subtle body composed of mind and intelligence. Actually you are a spirit soul, eternal part and parcel of the Supreme Soul, Kṛṣṇa. Therefore you are His eternal servant. You belong to Kṛṣṇa's marginal potency. There are two worlds-the spiritual world and the material world-and you are situated between the material and spiritual potencies. You have a relationship with both the material and spiritual worlds; therefore you are called the marginal potency. You are related with Kṛṣṇa as one and simultaneously different. Because you are spirit soul, you are one in quality with the Supreme Personality of Godhead, but because you are a very minute particle of spirit soul, you are different from the Supreme Soul. Therefore your position is simultaneously one with and different from the Supreme Soul. The examples given are those of the sun itself and the small particles of sunshine and of a blazing fire and the small particles of fire." Another explanation of these verses can be found in Ādi-līlā (Chapter Two, verse 96).
TEXT 110
eka-deśa-sthitasyāgner
jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
tathedam akhilaṁ jagat
SYNONYMS
eka-deśa—in one place; sthitasya—being situated; agneḥ—of fire; jyotsnā—the illumination; vistāriṇī—expanded everywhere; yathā—just as; parasya—of the illumination; vistāriṇī—expanded everywhere; yathā—just as; parasya—of the Supreme; brahmaṇaḥ—of the Absolute Truth; śaktiḥ—the energy; tathā—similarly; idam—this; akhilam—entire; jagat—universe.
TRANSLATION
" '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.'
PURPORT
This is a quotation from the Viṣṇu Purāṇa (1.22.53).
TEXT 111
kṛṣṇera svābhāvika tina-śakti-pariṇati
cic-chakti, jīva-śakti, āra māyā-śakti
SYNONYMS
kṛṣṇera—of Lord Kṛṣṇa; svābhāvika—natural; tina—three; śakti—of energies; pariṇati—transformations; cit-śakti—spiritual potency; jīva-śakti—spiritual sparks, living entities; āra—and; māyā-śakti—illusory energy.
TRANSLATION
"Lord Kṛṣṇa naturally has three energetic transformations, and these are known as the spiritual potency, the living entity potency and the illusory potency.
TEXT 112
viṣṇu-śaktiḥ parā proktā
kṣetraj�ākhyā tathā parā
avidyā-karma-saṁj�ān yā
tṛtīyā śaktir iṣyate
SYNONYMS
viṣṇu-śaktiḥ—the potency of Lord Viṣṇu; parā—spiritual; proktā—it is said; kṣetra-j�a-ākhyā—the potency known as kṣetraj�a; tathā—as well as; parā—spiritual; avidyā—ignorance; karma—fruitive activities; saṁj�ā—known as; anyā—other; tṛtīyā—third; śaktiḥ—potency; iṣyate—known thus.
TRANSLATION
" 'Originally, Kṛṣṇa's energy is spiritual, and the energy known as the living entity is also spiritual. However, there is another energy, called illusion, which consists of fruitive activity. That is the Lord's third potency.'
PURPORT
This is a quotation from the Viṣṇu Purāṇa (6.7.61). For a further explanation of this verse, refer to the Ādi-līlā, Chapter Seven, verse 119.
TEXT 113
śaktayaḥ sarva-bhāvānām
acintya-j�āna-gocarāḥ
yato 'to brahmaṇas tās tu
sargādyā bhāva-śaktayaḥ
bhavanti tapatāṁ śreṣṭha
pāvakasya yathoṣṇatā
SYNONYMS
śaktayaḥ—energies; sarva-bhāvānām—of all types of creation; acintya—inconceivable; j�āna-gocarāḥ—by the range of man's knowledge; yataḥ—from whom; ataḥ—therefore; brahmaṇaḥ—from the Absolute Truth; tāḥ—those; tu—but; sarga-ādyāḥ—bringing about creation, maintenance and annihilation; bhāva-śaktayaḥ—the creative energies; bhavanti—are; tapatām—of all the ascetics; śreṣṭha—O chief; pāvakasya—of fire; yathā—as; uṣṇatā—heat.
TRANSLATION
" 'All the creative energies, which are inconceivable to a common man, exist in the Supreme Absolute Truth. These inconceivable energies act in the process of creation, maintenance and annihilation. O chief of the ascetics, just as there are two energies possessed by fire-namely heat and light-these inconceivable creative energies are the natural characteristics of the Absolute Truth.'
PURPORT
This is a quotation from the Viṣṇu Purāṇa (1.3.2).
TEXT 114
yayā kṣetra-j�a-śaktiḥ sā
veṣṭitā nṛpa sarva-gā
saṁsāra-tāpān akhilān
avāpnoty atra santatān
SYNONYMS
yayā—by which; kṣetra-j�a-śaktiḥ—the living entities, known as the kṣetra-j�a potency; sā—that potency; veṣṭita—covered; nṛpa—O King; sarva-gā—capable of going anywhere in the spiritual or material worlds; saṁsāra-tāpān—miseries due to the cycle of repeated birth and death; akhilān—all kinds of; avāpnoti—obtains; atra—in this material world; santatān—arising from suffering or enjoying various kinds of reactions to fruitive activities.
TRANSLATION
" 'O King, the kṣetra-j�a-śakti is the living entity. Although he has the facility to live in either the material or spiritual world, he suffers the threefold miseries of material existence because he is influenced by the avidyā [nescience] potency, which covers his constitutional position.
PURPORT
This and the following verse are also quoted from the Viṣṇu Purāṇa (6.7.62-63).
TEXT 115
tayā tirohitatvāc ca
śaktiḥ kṣetra-j�a-saṁj�itā
sarva-bhūteṣu bhū-pāla
tāratamyena vartate
SYNONYMS
tayā—by her; tiraḥ-hitatvāt—from being freed from the influence; ca—also; śaktiḥ—the potency; kṣetra-j�a—kṣetra-j�a; saṁj�itā—known by the name; sarva-bhūteṣu—in different types of bodies; bhū-pāla—O King; tāratamyena—in different degrees; vartate—exists.
TRANSLATION
" 'This living entity, covered by the influence of nescience, exists in different forms in the material condition. O King, he is thus proportionately freed from the influence of material energy, to greater or lesser degrees.'
TEXT 116
apareyam itas tv anyam
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
SYNONYMS
aparā—inferior energy; iyam—this material world; itaḥ—beyond this; tu—but; anyām—another; prakṛtim—energy; viddhi—you must know; me—of Me; parām—which is superior energy; jīva-bhūtām—they are the living entities; mahā-bāho—O mighty-armed; yayā—by which; idam—this material world; dhāryate—is being conducted; jagat—the cosmic manifestation.
TRANSLATION
" '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.'
PURPORT
This is a verse from Bhagavad-gītā (7.5). It is also quoted in the Ādi-līlā (Chapter Seven, verse 118).
TEXT 117
kṛṣṇa bhuli' sei jīva anādi-bahirmukha
ataeva māyā tāre deya saṁsāra-duḥkha
SYNONYMS
kṛṣṇa bhuli'-forgetting Kṛṣṇa; sei jīva—that living entity; anādi—from time immemorial; bahiḥ-mukha—attracted by the external feature; ataeva—therefore; māyā—illusory energy; tāre—to him; deya—gives; saṁsāra-duḥkha—miseries of material existence.
TRANSLATION
"Forgetting Kṛṣṇa, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [māyā] gives him all kinds of misery in his material existence.
PURPORT
When the living entity forgets his constitutional position as an eternal servant of Kṛṣṇa, he is immediately entrapped by the illusory, external energy. The living entity is originally part and parcel of Kṛṣṇa and is therefore the superior energy of Kṛṣṇa. He is endowed with inconceivable minute energy that works inconceivably within the body. However, the living entity, forgetting his position, is situated in material energy. The living entity is called the marginal energy because by nature he is spiritual but by forgetfulness he is situated in the material energy. Thus he has the power to live either in the material energy or in the spiritual energy, and for this reason he is called marginal energy. He is sometimes attracted by the external illusory energy when he stays in the marginal position, and this is the beginning of his material life. When he enters the material energy, he is subjected to the threefold time measurement-past, present and future. Past, present and future belong only to the material world; they do not exist in the spiritual world. The living entity is eternal, and he existed before the creation of this material world. Unfortunately he has forgotten his relationship with Kṛṣṇa. The living entity's forgetfulness is described herein as anādi, which indicates that it has existed since time immemorial. One should understand that due to his desire to enjoy himself in competition with Kṛṣṇa, the living entity comes into material existence.
TEXT 118
kabhu svarge uṭhāya, kabhu narake ḍubāya
daṇḍya-jane rājā yena nadīte cubāya
SYNONYMS
kabhu—sometimes; svarge—to higher planetary systems; uṭhāya—he rises; kabhu—sometimes; narake—in hellish conditions of life; ḍubāya—he is drowned; daṇḍya-jane—a criminal; rājā—a king; yena—as; nadīte—in the river; cubāya—dunks.
TRANSLATION
"In the material condition, the living entity is sometimes raised to higher planetary systems and material prosperity and sometimes drowned in a hellish situation. His state is exactly like that of a criminal whom a king punishes by submerging him in water and then raising him again from the water.
PURPORT
In the Vedas it is stated, asaṅgo 'yaṁ puruṣaḥ: the living entity is always free from the contamination of the material world. One who is not materially infected and who does not forget Kṛṣṇa as his master is called nitya-mukta. In other words, one who is eternally liberated from material contamination is called nitya-mukta. From time immemorial the nitya-mukta living entity has always been a devotee of Kṛṣṇa, and his only attempt has been to serve Kṛṣṇa. Thus he never forgets his eternal servitorship to Kṛṣṇa. Any living entity who forgets his eternal relationship with Kṛṣṇa is under the sway of the material condition. Bereft of the Lord's transcendental loving service, he is subjected to the reactions of fruitive activity. When he is elevated to the higher planetary systems due to worldly pious activities, he considers himself well situated, but when he is subjected to punishment, he thinks himself improperly situated. Thus material nature awards and punishes the living entity. When the living entity is materially opulent, material nature is rewarding him. When he is materially embarrassed, material nature is punishing him.
TEXT 119
bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo 'smṛtiḥ
tan-māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devatātmā
SYNONYMS
bhayam—fear; dvitīya-abhiniveśataḥ—from the misconception of being a product of material energy; syāt—arises; īśāt—from the Supreme Personality of Godhead, Kṛṣṇa; apetasya—of one who has withdrawn (the conditioned soul); viparyayaḥ—reversal of the position; asmṛtiḥ—no conception of his relationship with the Supreme Lord; tat-māyayā—because of the illusory energy of the Supreme Lord; ataḥ—therefore; budhaḥ—one who is wise; ābhajet—must worship; tam—Him; bhaktyā—by devotional service; ekayā—undiverted to karma and j�āna; īśam—the Supreme Personality of Godhead; guru—as the spiritual master; devatā—the worshipable Lord; ātmā—the Supersoul.
TRANSLATION
" 'When the living entity is attracted by the material energy, which is separate from Kṛṣṇa, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Kṛṣṇa, he becomes Kṛṣṇa's competitor. This is called viparyayo 'smṛtiḥ. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.2.37). It is an instruction given by Kavi Ṛṣi, one of the nine saintly personalities called the nine Yogendras. When Vasudeva, Kṛṣṇa's father, asked Devarṣi Nārada in Dvārakā about devotional service, it was mentioned that previously King Nimi, who was the King of Videha, was instructed by the nine Yogendras. When Śrī Nārada Muni discoursed on bhāgavata-dharma, devotional service, he indicated how a conditioned soul can be liberated by engaging in the loving transcendental service of the Lord. The Lord is the Supersoul, spiritual master and worshipable Deity of all conditioned souls. Not only is Kṛṣṇa the supreme worshipful Deity for all living entities, but He is also the guru, or caitya-guru, the Supersoul who always gives the living entity good counsel. Unfortunately the living entity neglects the Supreme Person's instructions. He thus identifies with material energy and is consequently overpowered by a kind of fear resulting from accepting himself as the material body and considering paraphernalia related to the material body to be his property. All types of fruitive results actually come from the spirit soul, but because he has forgotten his real duty, he is embarrassed by many material consequences such as fear and attachment. The only remedy is to revert to the service of the Lord and thus be saved from material nature's unwanted harassment.
TEXT 120
sādhu-śāstra-kṛpāya yadi kṛṣṇonmukha haya
sei jīva nistare, māyā tāhāre chāḍaya
SYNONYMS
sādhu—of saintly persons; śāstra—of scriptures; kṛpāya—by the mercy; yadi—if; kṛṣṇa-unmukha haya—one becomes Kṛṣṇa conscious; sei—that; jīva—living entity; nistare—becomes liberated; māyā—the illusory energy; tāhāre—him; chādaya—gives up.
TRANSLATION
"If the conditioned soul becomes Kṛṣṇa conscious by the mercy of saintly persons who voluntarily preach scriptural injunctions and help him to become Kṛṣṇa conscious, the conditioned soul is liberated from the clutches of māyā, who gives him up.
PURPORT
A conditioned soul is one who has forgotten Kṛṣṇa as his eternal master. Thinking that he is enjoying the material world, the conditioned soul suffers the threefold miseries of material existence. Saintly persons (sādhus), Vaiṣṇava devotees of the Lord, preach Kṛṣṇa consciousness on the basis of Vedic literature. It is only by their mercy that the conditioned soul is awakened to Kṛṣṇa consciousness. When awakened, he is no longer eager to enjoy the materialistic way of life. Instead, he devotes himself to the loving transcendental service of the Lord. When one engages in the Lord's devotional service, he becomes detached from material enjoyment.
bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ
(Bhāg. 11.2.42)
This is the test by which one can tell whether he is advancing in devotional service. One must be detached from material enjoyment. Such detachment means that māyā has actually given the conditioned soul liberation from illusory enjoyment. When one is advanced in Kṛṣṇa consciousness, he does not consider himself as good as Kṛṣṇa. Whenever he thinks that he is the enjoyer of material advantages, he is imprisoned in the bodily conception. However, when he is freed from the bodily conception, he can engage in devotional service, which is his actual position of freedom from the clutches of māyā. This is all explained in the following verse from Bhagavad-gītā (7.14).
TEXT 121
daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
SYNONYMS
daivī—belonging to the Supreme Lord; hi—certainly; eṣā—this; guṇa-mayī—made of the three modes; mama—My; māyā—external energy; duratyayā—very difficult to surpass; mām—unto Me; eva—certainly; ye-those who; prapadyante—surrender fully; māyām—illusory energy; etām—this; taranti—cross over; te-they.
TRANSLATION
" 'This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.'
TEXT 122
māyā-mugdha jīvera nāhi svataḥ kṛṣṇa-j�āna
jīvere kṛpāya kailā kṛṣṇa veda-purāṇa
SYNONYMS
māyā-mugdha—enchanted by the illusory energy; jīvera—of the conditioned soul; nāhi—there is not; svataḥ—automatically; kṛṣṇa-j�āna—knowledge of Kṛṣṇa; jīvere—unto the conditioned soul; kṛpāya—out of mercy; kailā—presented; kṛṣṇa—Lord Kṛṣṇa; veda-purāṇa—the Vedic literature and the Purāṇas (supplements to the Vedic literature).
TRANSLATION
"The conditioned soul cannot revive his Kṛṣṇa consciousness by his own effort. But out of causeless mercy, Lord Kṛṣṇa compiled the Vedic literature and its supplements, the Purāṇas.
PURPORT
A conditioned soul is bewildered by the Lord's illusory energy (māyā). Māyā's business is to keep the conditioned soul forgetful of his real relationship with Kṛṣṇa. Thus the living entity forgets his real identity as spirit soul, Brahman, and instead of realizing his factual position thinks himself the product of the material energy. According to Śrīmad-Bhāgavatam (1.7.5):
yayā sammohito jīva
ātmānaṁ tri-guṇātmakam
paro 'pi manute 'narthaṁ
tat-kṛtaṁ cābhipadyate
"Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries."
This is a description of māyā's action upon the conditioned soul. Thinking himself a product of the material energy, the conditioned soul engages in the service of material energy in so many ways. He becomes the servant of lust, anger, greed and envy. In this way one totally becomes a servant of the illusory energy. Later, the bewildered soul becomes a servant of mental speculation, but in any case he is simply covered by the illusory energy. Out of his causeless mercy and compassion, Kṛṣṇa has compiled various Vedic literatures in His incarnation as Vyāsadeva. Vyāsadeva is a śaktyāveśa-avatāra of Lord Kṛṣṇa. He has very kindly presented these literatures to awaken the conditioned soul to his senses. Unfortunately, at the present moment the conditioned souls are guided by demons who do not care to read the Vedic literatures. Although there is an immense treasure-house of knowledge, people are engaged in reading useless literature that will give them no information on how to get out of the clutches of māyā. The purpose of the Vedic literatures is explained in the following verses.
TEXT 123
'śāstra-guru-ātma'-rūpe āpanāre jānāna
'kṛṣṇa mora prabhu, trātā'--jīvera haya j�āna
SYNONYMS
śāstra-guru-ātma-rūpe—in the form of Vedic literature, the spiritual master and the Supersoul; āpanāre jānāna—informs about Himself; kṛṣṇa—Lord Kṛṣṇa; mora—my; prabhu—Lord; trātā—deliver; jīvera—of the conditioned soul; haya—there is; j�āna—knowledge.
TRANSLATION
"The forgetful conditioned soul is educated by Kṛṣṇa through the Vedic literatures, the realized spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Kṛṣṇa is his eternal master and deliverer from the clutches of māyā. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation.
PURPORT
Being forgetful of his real position, the conditioned soul may take help from śāstra, guru and the Supersoul within his heart. Kṛṣṇa is situated within everyone's heart as the Supersoul. As stated in Bhagavad-gītā:
īśvaraḥ sarva-bhūtānām
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
"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." (Bg. 18.61)
As the śaktyāveśa-avatāra Vyāsadeva, Kṛṣṇa teaches the conditioned soul through Vedic literatures. Kṛṣṇa externally appears as the spiritual master and trains the conditioned soul to come to Kṛṣṇa consciousness. When his original Kṛṣṇa consciousness is revived, the conditioned soul is delivered from the material clutches. Thus a conditioned soul is always helped by the Supreme Personality of
Godhead in three ways-by the scriptures, the spiritual master and the Supersoul within the heart. The Lord is the deliverer of the conditioned soul and is accepted as the Supreme Lord of all living entities. Kṛṣṇa says in Bhagavad-gītā (18.66):
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
This same instruction is found throughout all Vedic literature. Sādhu, śāstra and guru act as the representatives of Kṛṣṇa, and the Kṛṣṇa consciousness movement is also taking place all over the universe. Whoever takes advantage of this opportunity becomes liberated.
TEXT 124
veda-śāstra kahe--'sambandha' 'abhidheya' 'prayojana'
'kṛṣṇa'--prāpya sambandha, 'bhakti'--prāptyera sādhana
SYNONYMS
veda-śāstra kahe—the Vedic literature instructs; sambandha—the conditioned soul's relationship with the Lord; abhidheya—the regulated activities of the conditioned soul for reviving that relationship; prayojana—and the ultimate goal of life to be attained by the conditioned soul; kṛṣṇa—Lord Kṛṣṇa; prāpya—to be awakened; sambandha—the original relationship; bhakti—devotional service; prāptyera sādhana—the means of attaining Kṛṣṇa.
TRANSLATION
"The Vedic literatures give information about the living entity's eternal relationship with Kṛṣṇa, which is called sambandha. The living entity's understanding of this relationship and acting accordingly is called abhidheya. Returning home, back to Godhead, is the ultimate goal of life and is called prayojana.
TEXT 125
abhidheya-nāma 'bhakti' 'prema'--prayojana
puruṣārtha-śiromaṇi prema mahā-dhana
SYNONYMS
abhidheya—activities to revive one's relationship; nāma—named; bhakti—devotional service; prema—love of Godhead; prayojana—the ultimate goal of life; puruṣa-artha-śiromaṇi—the topmost interest of the living entity; prema—love of Godhead; mahā-dhana—the greatest wealth.
TRANSLATION
"Devotional service, or sense activity for the satisfaction of the Lord, is called abhidheya because it can develop one's original love of Godhead, which is the goal of life. This goal is the living entity's topmost interest and greatest wealth. Thus one attains the platform of transcendental loving service unto the Lord.
PURPORT
The conditioned soul is bewildered by the external material energy, which fully engages him in a variety of sense gratification. Due to engagement in material activities, one's original Kṛṣṇa consciousness is covered. However, as the supreme father of all living entities, Kṛṣṇa wants His sons to return home, back to Godhead; therefore He personally comes to deliver Vedic literatures like Bhagavad-gītā. He engages His confidential servants who serve as spiritual masters and enlighten the conditioned living entities. Being present in everyone's heart, the Lord gives the living entities the conscience whereby they can accept the Vedas and the spiritual master. In this way the living entity can understand his constitutional position and his relationship with the Supreme Lord. As personally enunciated by the Lord Himself in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: through the study of Vedānta, one may become fully aware of his relationship with the Supreme Lord and act accordingly. In this way one may ultimately attain the platform of loving service to the Lord. It is in the living entity's best interest to understand the Supreme Lord. Unfortunately, the living entities have forgotten; therefore Śrīmad-Bhāgavatam says: na te viduḥ svārtha-gatiṁ hi viṣṇum (Bhāg. 7.5.31).
Everyone wants to achieve life's ultimate goal, but due to being absorbed in the material energy, we waste our time with sense gratification. Through the study of Vedic literatures-of which the essence is Bhagavad-gītā-one comes to Kṛṣṇa consciousness. Thus one engages in devotional service, called abhidheya. When actually developed, love of Godhead is called prayojana, the living entity's ultimate goal. When one becomes fully Kṛṣṇa conscious, he has attained the perfection of life.
TEXT 126
kṛṣṇa-mādhurya-sevānanda-prāptira kāraṇa
kṛṣṇa-sevā kare, āra kṛṣṇa-rasa-āsvādana
SYNONYMS
kṛṣṇa-mādhurya—of an intimate relationship with Kṛṣṇa; sevā-ānanda—of pleasure from rendering service unto Him; prāptira—of achievement; kāraṇa—because; kṛṣṇa-sevā kare—one renders service to Kṛṣṇa; āra—and; kṛṣṇa-rasa—of the mellows of such service; āsvādana—tasting.
TRANSLATION
"When one attains the transcendental bliss of an intimate relationship with Kṛṣṇa, he renders service to Him and tastes the mellows of Kṛṣṇa consciousness.
TEXT 127
ihāte dṛṣṭānta--yaiche daridrera ghare
'sarvaj�a' āsi' duḥkha dekhi' puchaye tāhāre
SYNONYMS
ihāte—in this connection; dṛṣṭānta—the example; yaiche—just as; daridrera ghare—in the house of a poor man; sarva-j�a—an astrologer; āsi'-coming; duḥkha—distressed condition; dekhi'-seeing; puchaye tāhāre—inquires from him.
TRANSLATION
"The following example may be given. Once a learned astrologer came to the house of a poor man and, seeing his distressed condition, questioned him.
PURPORT
Sometimes we go to an astrologer or palmist when we are in a distressed condition or when we want to know the future. The living entity in conditioned life is always distressed by the threefold miseries of material existence. Under the circumstances, he is inquisitive about his position. For instance, Sanātana Gosvāmī approached the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, to ask Him why he was in a distressed condition. This is the position of all conditioned souls. We are always in a distressed condition, and an intelligent man naturally becomes inquisitive. This position is called brahma-jij�āsā. Athāto brahma-jij�āsā (Vedānta-sūtra 1.1.1). Brahma here refers to Vedic literature. One should consult Vedic literature to know why the conditioned soul is always in a distressed condition. Vedic literatures are meant to free the conditioned soul from the miserable conditions of material existence. In this chapter, the story of the astrologer Sarvaj�a and the poor man is very instructive.
TEXT 128
'tumi kene duḥkhī, tomāra āche pitṛ-dhana
tomāre nā kahila, anyatra chāḍila jīvana"
SYNONYMS
tumi—you; kene—why; duḥkhī—distressed; tomāra—your; āche—there is; pitṛ-dhana—the riches of your father; tomāre—unto you; nā kahila—he did not disclose; anyatra—somewhere else; chāḍila—gave up; jīvana—his life.
TRANSLATION
"The astrologer asked, 'Why are you unhappy? Your father was very wealthy, but he did not disclose his wealth to you because he died elsewhere?'
TEXT 129
sarvaj�era vākye kare dhanera uddeśe
aiche veda-purāṇa jīve 'kṛṣṇa' upadeśe
SYNONYMS
sarvaj�era—of the astrologer; vāk ye—the words; kare—make; dhanera—of the riches; uddeśe—news; aiche—similarly; veda-purāṇa—Vedic literatures; jīve—unto the living entity, the conditioned soul; kṛṣṇa—of Lord Kṛṣṇa; upadeśe—instructs.
TRANSLATION
"Just as the words of the astrologer Sarvaj�a gave news of the poor man's treasure, Vedic literatures advise one about Kṛṣṇa consciousness when one is inquisitive to know why he is in a distressed material condition.
TEXT 130
sarvaj�era vākye mūla-dhana anubandha
sarva-śāstre upadeśe, 'śrī-kṛṣṇa'--sambandha
SYNONYMS
sarvaj�era—of the astrologer; vākye—by the assurance; mūla-dhana—with the treasure; anubandha—connection; sarva-śāstre—all Vedic literatures; upadeśe—instruct; śrī-kṛṣṇa—Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead; sam-bandha—the central connection.
TRANSLATION
"By the words of the astrologer, the poor man's connection with the treasure was established. Similarly, Vedic literature advises us that our real connection is with Śrī Kṛṣṇa, the Supreme Personality of Godhead.
PURPORT
In Bhagavad-gītā (7.26), Śrī Kṛṣṇa says:
vedāhaṁ samatītāni
vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni
māṁ tu veda na kaścana
"O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities, but Me no one knows."
Thus Kṛṣṇa knows the cause of the distressed condition of the conditioned soul. He therefore descends from His original position to instruct the conditioned soul and inform him about his forgetfulness of his relationship with Kṛṣṇa. Kṛṣṇa exhibits Himself in His relationships in Vṛndāvana and at the Battle of Kurukṣetra so that people will be attracted to Him and will again return home, back to Godhead. Kṛṣṇa also says in Bhagavad-gītā that He is the proprietor of all universes, the enjoyer of everything that be and the friend of everyone. Suhṛdaṁ sarva-bhūtānāṁ j�ātvā māṁ śāntim ṛcchati (Bg. 5.29). If we revive our original intimate relationship with Kṛṣṇa, our distressed condition in the material world will be mitigated. Everyone is trying to adjust to the distressed conditions of material existence, but the basic problems cannot be solved unless one is in an intimate relationship with Kṛṣṇa.
TEXT 131
'bāpera dhana āche'--j�āne dhana nāhi pāya
tabe sarvaj�a kahe tāre prāptira upāya
SYNONYMS
bāpera dhana āche—the father has some treasure; j�āne—by this knowledge; dhana—treasure; nāhi pāya—one does not get; tabe—then; sarvaj�a—the astrologer; kahe—says; tāre—unto the poor man; prāptira upāya—the means of getting the treasure.
TRANSLATION
"Although being assured of his father's treasure, the poor man cannot acquire this treasure by such knowledge alone. Therefore the astrologer had to inform him of the means whereby he could actually find the treasure.
TEXT 132
'ei sthāne āche dhana'--yadi dakṣiṇe khudibe
'bhīmarula-barulī' uṭhibe, dhana nā pāibe
SYNONYMS
ei sthāne—at this place; āche—is; dhana—treasure; yadi—if; dakṣiṇe—on the southern side; khudibe—you will dig; bhīmarula-barulī—wasps and drones; uṭhibe—will rise; dhana—the riches; nā pāibe—you will not get.
TRANSLATION
"The astrologer said, 'The treasure is in this place, but if you dig toward the southern side, the wasps and drones will rise, and you will not get your treasure.
TEXT 133
'paścime' khudibe, tāhā 'yakṣa' eka haya
se vighna karibe,--dhane hāta nā paḍaya
SYNONYMS
paścime—on the western side; khudibe—if you dig; tāhā—there; yakṣa—ghost; eka—one; haya—there is; se—he; vighna karibe—will create disturbances; dhane—on the treasure; hāta—hand; nā—not; paḍaya—touches.
TRANSLATION
" 'If you dig on the western side, there is a ghost who will create such a disturbance that your hands will not even touch the treasure.
TEXT 134
'uttare' khudile āche kṛṣṇa 'ajagare'
dhana nāhi pābe, khudite gilibe sabāre
SYNONYMS
uttare—on the northern side; khudile—if you dig; āche—there is; kṛṣṇa—black; ajagare—snake; dhana—treasure; nāhi—not; pābe—you will get; khudite—digging; gilibe—will devour; sabāre—everyone.
TRANSLATION
" 'If you dig on the northern side, there is a big black snake that will devour you if you attempt to dig up the treasure.
TEXT 135
pūrva-dike tāte māṭī alpa khudite
dhanera jhāri paḍibeka tomāra hātete
SYNONYMS
pūrva-dike—on the eastern side; tāte—there; māṭī—the dirt; alpa—small quantity; khudite—digging; dhanera—of the treasure; jhāri—the pot; paḍibeka—you will get; tomāra—your; hātete—in the hands.
TRANSLATION
" 'However, if you dig up a small quantity of dirt on the eastern side, your hands will immediately touch the pot of treasure.'
PURPORT
The Vedic literatures, including the Purāṇas, state that according to the position of the conditioned soul, there are different processes-karma-kāṇḍa, j�āna-kāṇḍa, the yogic process and the bhakti-yoga process. Karma-kāṇḍa is compared to wasps and drones that will simply bite if one takes shelter of them. j�āna-kāṇḍa, the speculative process, is simply like a ghost who creates mental disturbances. Yoga, the mystic process, is compared to a black snake that devours people by the impersonal cultivation of kaivalya. However, if one takes to bhakti-yoga, he becomes quickly successful. In other words, through bhakti-yoga, one's hands touch the hidden treasure without difficulty.
Therefore it is said in Bhagavad-gītā: vedaiś ca sarvair aham eva vedyaḥ. One has to take to devotional service. Although the Vedas enjoin one to search out Kṛṣṇa and take shelter at His lotus feet, other Vedic processes will not help. According to Bhagavad-gītā, only the bhakti process is said to be definitive. Bhaktyā mām abhijānāti. This is the conclusive statement of the Vedas, and one has to accept this process if one is serious in searching for Kṛṣṇa, the Supreme Personality of Godhead. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following statement. The eastern side represents devotional service to Lord Kṛṣṇa. The southern side represents the process of fruitive activity (karma-kāṇḍa), which ends in material gain. The western side represents j�āna-kāṇḍa, the process of mental speculation, sometimes called siddhi-kāṇḍa. The northern side represents the speculative method sometimes known as the mystic yoga system. It is only the eastern side, devotional service, that enables one to attain life's real goal. On the southern side, there are fruitive activities by which one is subject to the punishment of Yamarāja. When one follows the system of fruitive activity, his material desires remain prominent. Consequently the results of this process are compared to wasps and drones. The living entity is bitten by the wasps and drones of fruitive activity and thus suffers in material existence birth after birth. One cannot be free from material desires by following this process. The propensity for material enjoyment never ends. Therefore the cycle of birth and death continues, and the spirit soul suffers perpetually.
The mystic yoga process is compared to a black snake that devours the living entity and injects him with poison. The ultimate goal of the yoga system is to become one with the Absolute. This means finishing one's personal existence. However, the spiritual part and parcel of the Supreme Personality of Godhead has an eternal individual existence. Bhagavad-gītā confirms that the individual soul existed in the past, is existing in the present and will continue to exist as an individual in the future. Artificially trying to become one with the Absolute is suicidal. One cannot annihilate his natural condition.
A yakṣa, a protector of riches, will not allow anyone to take away riches for enjoyment. Such a demon will simply create disturbances. In other words, a devotee will not depend on his material resources but on the mercy of the Supreme Personality of Godhead, who can give real protection. This is called rakṣiṣyatīti viśvāsaḥ or (in the Bengali poetry of Bhaktivinoda Ṭhākura's Śaraṇāgati), 'avaśya rakṣibe kṛṣṇa'-viśvāsa pālana. The surrendered soul must accept the fact that his real protector is Kṛṣṇa, not his material acquisitions.
Considering all these points, devotional service to Kṛṣṇa is the real treasure house for the living entity. When one comes to the platform of devotional service, he always remains opulent in the association of the Supreme Personality of Godhead. One who is bereft of devotional service is swallowed by the black snake of the yoga system and bitten by the wasps and drones of fruitive activity, and he suffers consequent material miseries. Sometimes the living entity is misled into trying to merge into spiritual existence, thinking himself as good as the Supreme Personality of Godhead. This means that when he comes to the spiritual platform, he will be disturbed and will again return to the material platform. According to Śrīmad-Bhāgavatam (10.2.32):
ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
Such people may become sannyāsīs, but unless they take shelter of Kṛṣṇa's lotus feet, they will return to the material platform to perform philanthropic activities. In this way, one's spiritual life is lost. This is to be understood as being devoured by the black snake.
TEXT 136
aiche śāstra kahe,--karma, j�āna, yoga tyaji'
'bhaktye' kṛṣṇa vaśa haya, bhaktye tāṅre bhaji
SYNONYMS
aiche—in that way; śāstra kahe—Vedic literatures confirm; karma—fruitive activities; j�āna—speculative knowledge; yoga—the mystic yoga system; tyaji'-giving up; bhaktye—by devotional service; kṛṣṇa—the Supreme Absolute Personality of Godhead; vaśa haya—becomes satisfied; bhaktye—by devotional service; tāṅre—Him; bhaji—we worship.
TRANSLATION
"Revealed scriptures conclude that one should give up fruitive activity, speculative knowledge and the mystic yoga system and instead take to devotional service, by which Kṛṣṇa can be fully satisfied.
TEXT 137
na sādhayati māṁ yogo
na sāṅkhyaṁ dharma uddhava
na svādhyāyas tapas tyāgo
yathā bhaktir mamorjitā
SYNONYMS
na—never; sādhayati—causes to remain satisfied; mām—Me; yogaḥ—the process of control; na—nor; sāṅkhyam—the process of gaining philosophical knowledge about the Absolute Truth; dharmaḥ—such an occupation; uddhava—My dear Uddhava; na—nor; svādhyāyaḥ—study of the Vedas; tapaḥ—austerities; tyāgaḥ—renunciation, acceptance of sannyāsa, or charity; yathā—as much as; bhaktiḥ—devotional service; mama—unto Me; ūrjitā—developed.
TRANSLATION
[The Supreme Personality of Godhead, Kṛṣṇa, said:] " 'My dear Uddhava, neither through aṣṭāṅga-yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity, nor through acceptance of sannyāsa can one satisfy Me as much as one can by developing unalloyed devotional service unto Me.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.14.20). The explanation for this verse is given in Ādi-līlā (17.76).
TEXT 138
bhaktyāham ekayā grāhyaḥ
śraddhayātmā priyaḥ satām
bhaktiḥ punāti man-niṣṭhā
śva-pākān api sambhavāt
SYNONYMS
bhaktyā—by devotional service; aham—I, the Supreme Personality of Godhead; ekayā—unflinching; grāhyaḥ—obtainable; śraddhayā—by faith; ātmā—the most dear; priyaḥ—to be served; satām—by the devotees; bhaktiḥ—the devotional service; punāti—purifies; mat-niṣṭhā—fixed only on Me; śva-pākān—the lowest of human beings, who are accustomed to eat dogs; api—certainly; sambhavāt—from all faults due to birth and other circumstances.
TRANSLATION
" 'Being very dear to the devotees and sādhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga.'
PURPORT
This verse is from Śrīmad-Bhāgavatam (11.14.21).
TEXT 139
ataeva 'bhakti'--kṛṣṇa-prāptyera upāya
'abhidheya' bali' tāre sarva-śāstre gāya
SYNONYMS
ataeva-therefore; bhakti-devotional service; kṛṣṇa-prāptyera-of achieving the lotus feet of Kṛṣṇa; upāya-the only means; abhidheya-abhidheya; bali'-calling; tāre-this system; sarva-śāstre-in all revealed scriptures; gāya-is described.
TRANSLATION
"The conclusion is that devotional service is the only means to approach the Supreme Personality of Godhead. This system is therefore called abhidheya. This is the verdict of all revealed scriptures.
PURPORT
As stated in Bhagavad-gītā (18.55).
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato j�ātvā
viśate tad-anantaram
"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter the kingdom of God."
The aim of life is to get rid of the material conditioning and enter into spiritual existence. Although the śāstras prescribe different methods for different men, the Supreme Personality of Godhead says that one ultimately must accept the path of devotional service as the assured path of spiritual advancement. Devotional service to the Lord is the only process actually confirmed by the Lord. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (Bg. 18.66). One must become a devotee if one wants to return home, back to Godhead, and become eternally blissful.
TEXT 140
dhana pāile yaiche sukha-bhoga phala pāya
sukha-bhoga haite duḥkha āpani palāya
SYNONYMS
dhana pāile—when one gets riches; yaiche—just as; sukha-bhoga—enjoyment of happiness; phala—result; pāya—one gets; sukha-bhoga—real enjoyment of happiness; haite—from; duḥkha—all distresses; āpani—themselves; palāya—run away.
TRANSLATION
"When one actually becomes rich, he naturally enjoys all kinds of happiness. When one is actually in a happy mood, all distressful conditions go away by themselves. No extraneous endeavor is needed.
TEXT 141
taiche bhakti-phale kṛṣṇe prema upajaya
preme kṛṣṇāsvāda haile bhava nāśa pāya
SYNONYMS
taiche—similarly; bhakti-phale—by the result of devotional service; kṛṣṇe—unto Lord Kṛṣṇa; prema—love; upajaya—arises; preme—in devotional love; kṛṣṇa-āsvāda—tasting the association of Lord Kṛṣṇa; haile—when there is; bhava—the distress of the repetition of birth and death; nāśa—annihilation; pāya—obtains.
TRANSLATION
"Similarly, as a result of bhakti, one's dormant love for Kṛṣṇa awakens. When one is so situated that he can taste the association of Lord Kṛṣṇa, material existence, the repetition of birth and death, comes to an end.
TEXT 142
dāridrya-nāśa, bha va-kṣa ya,--premera 'phala' naya
prema-sukha-bhoga--mukhya prayojana haya
SYNONYMS
dāridrya-nāśa—the end of poverty-stricken life; bhava-kṣaya—annihilation of material existence; premera—of love of Godhead; phala—the result; naya—certainly is not; prema-sukha-bhoga—enjoyment of the happiness of love of God; mukhya—chief; prayojana—goal of life; haya—is.
TRANSLATION
"The goal of love of Godhead is not to become materially rich or free from material bondage. The real goal is to be situated in devotional service to the Lord and to enjoy transcendental bliss.
PURPORT
The results of devotional service are certainly not material benefits or liberation from material bondage. The goal of devotional service is to be eternally situated in the loving service of the Lord and to enjoy spiritual bliss from that service. One is said to be in a poverty-stricken condition when one forgets the Supreme Personality of Godhead. One has to end such a life of poverty in order to automatically end the miserable conditions of material existence. One is automatically liberated from material enjoyment when one tastes the service of Kṛṣṇa. One does not have to endeavor separately for opulence. Opulence automatically comes to the pure devotee, even though he does not desire material happiness.
TEXT 143
veda-śāstre kahe sambandha, abhidheya, prayojana
kṛṣṇa, kṛṣṇa-bhakti, prema,--tina mahā-dhana
SYNONYMS
veda-śāstre—in Vedic literature; kahe—it is said; sambandha—relationship; abhidheya—execution; pra yojana—goal; kṛṣṇa—Lord Kṛṣṇa; kṛṣṇa-bhakti—devotional service to the Lord; prema—love of Godhead; tina—these three; mahā-dhana—the supreme treasure.
TRANSLATION
"In Vedic literatures, Kṛṣṇa is the central point of attraction, and His service is our activity. To attain the platform of love of Kṛṣṇa is life's ultimate goal. Therefore Kṛṣṇa, Kṛṣṇa's service and love of Kṛṣṇa are the three great riches of life.
TEXT 144
vedādi sakala śāstre kṛṣṇa--mukhya sambandha
tāṅra j�āne ānuṣaṅge yāya māyā-bandha
SYNONYMS
veda-ādi—beginning with the Vedas; sakala—all; śāstre—in the revealed scriptures; kṛṣṇa—Lord Kṛṣṇa; mukhya—chief; sambandha—central point or central attraction; tāṅra j�āne—by knowledge of Him; ānuṣaṅge—simultaneously; yāya—goes away; māyā-bandha—the bondage of material existence.
TRANSLATION
"In all revealed scriptures, beginning with the Vedas, the central point of attraction is Kṛṣṇa. When complete knowledge of Him is realized, the bondage of māyā, the illusory energy, is automatically broken.
TEXT 145
vyāmohāya carācarasya jagatas te te purāṇāgamās
tāṁ tām eva hi devatāṁ paramikāṁ jalpantu kalpāvadhi
siddhānte punar eka eva bhagavān viṣṇuḥ samastāgama-
vyāpāreṣu vivecana-vyatikaraṁ nīteṣu niścīyate
SYNONYMS
vyāmohāya—to increase the illusion and ignorance; cara-acarasya—of all living entities, moving and nonmoving; jagataḥ—of the world; te te—those respective; purāṇa—the supplementary Vedic literatures called the Purāṇas; āgamāḥ—and Vedas; tām tām—that respective; eva hi—certainly; devatām—demigod; paramikām—as supreme; jalpantu—let them speak about; kalpa-avadhi—until the end of the millennium; siddhānte—in conclusion; punaḥ—but; ekaḥ—one; eva—only; bhagavān—Supreme Personality of Godhead; viṣṇuḥ—Lord Viṣṇu; samasta—all; āgama—of the Vedas; vyāpāreṣu—in the dealings; vivecana-vyatikaram—to collective consideration; nīteṣu—when forcibly brought; niścīyate—is established.
TRANSLATION
" 'There are many types of Vedic literatures and supplementary Purāṇas. In each of them there are particular demigods who are spoken of as the chief demigods. This is just to create an illusion for moving and nonmoving living entities. Let them perpetually engage in such imaginations. However, when one analytically studies all these Vedic literatures collectively, he comes to the conclusion that Lord Viṣṇu is the one and only Supreme Personality of Godhead.'
PURPORT
This is a verse from the Padma Purāṇa.
TEXT 146
mukhya-gauṇa-vṛtti, kiṁvā anvaya-vyatireke
vedera pratij�ā kevala kahaye kṛṣṇake
SYNONYMS
mukhya—chief; gauṇa—secondary; vṛtti—meaning; kiṁvā—or; anvaya-vyatireke—directly or indirectly; vedera pratij�ā—ultimate declaration of the Vedas; kevala—only; kahaye—speaks; kṛṣṇake—about Kṛṣṇa.
TRANSLATION
"When one accepts Vedic literature by interpretation or even by dictionary meaning, directly or indirectly the ultimate declaration of Vedic knowledge points to Lord Kṛṣṇa.
TEXTS 147-148
kiṁ vidhatte kim ācaṣṭe
kim anūdya vikalpayet
ity asyā hṛdayaṁ loke
nānyo mad veda kaścana
māṁ vidhatte 'bhidhatte māṁ
vikalpyāpohyate hy aham
etāvān sarva-vedārthaḥ
śabda āsthāya māṁ bhidām
māyā-mātram anūdyānte
pratiṣidhya prasīdati
SYNONYMS
kim—what; vidhatte—direct; kim—what; ācaṣṭe—declare; kim—what; anūdya—taking as the object; vikalpayet—may conjecture; iti—thus; asyāḥ—of the Vedic literature; hṛdayam—intention; loke—in this world; na—not; anyaḥ—other; mat—than Me; veda—knows; kaścana—anyone; mām—Me; vidhatte—they ordain; abhidhatte—set forth; mām—Me; vikalpya—speculating; aphyate—am fixed; hi—certainly; aham—I; etāvān—of such measures; sarva-veda-arthaḥ—the purport of the Vedas; śabdaḥ—the Vedas; āsthāya—taking shelter of; mām—Me; bhidām—different; māyā—illusory energy; mātram—only; anūdya—saying; ante—at the end; pratiṣidhya—driving away; prasīdati—gets satisfaction.
TRANSLATION
" 'What is the direction of all Vedic literatures? On whom do they set focus? Who is the purpose of all speculation? Outside of Me no one knows these things. Now you should know that all these activities are aimed at ordaining and setting forth Me. The purpose of Vedic literature is to know Me by different speculations, either by indirect understanding or by dictionary understanding. Everyone is speculating about Me. The essence of all Vedic literatures is to distinguish Me from māyā. By considering the illusory energy, one comes to the platform of understanding Me. In this way one becomes free from speculation about the Vedas and comes to Me as the conclusion. Thus one is satisfied.'
PURPORT
These two verses are quoted from Śrīmad-Bhāgavatam (11.21.42,43). When Uddhava asked Kṛṣṇa about the purpose of Vedic speculation, the Lord informed him of the process of understanding Vedic literature. The Vedas are composed of karma-kāṇḍa, j�āna-kāṇḍa and upāsanā-kāṇḍa. If one analytically studies the purpose of the Vedas, he understands that by karma-kāṇḍa, sacrificial activity, one comes to the conclusion of j�āna-kāṇḍa, speculative knowledge. After speculation, one comes to the conclusion that worship of the Supreme Personality of Godhead is the ultimate. When one comes to this conclusion, he becomes fully satisfied.
TEXT 149
kṛṣṇera svarūpa--ananta, vaibhava--apāra
cic-chakti, māyā-śakti, jīva-śakti āra
SYNONYMS
kṛṣṇera sva-rūpa—the transcendental form of Kṛṣṇa; ananta—unlimitedly expanded; vaibhava—opulence; apāra—unlimited; cit-śakti—internal potency; māyā-śakti—external potency; jīva-śakti—marginal potency; āra—and.
TRANSLATION
"The transcendental form of Lord Kṛṣṇa is unlimited and also has unlimited opulence. He possesses the internal potency, external potency and marginal potency.
TEXT 150
vaikuṇṭha, brahmāṇḍa-gaṇa--śakti-kārya ha ya
svarūpa-śakti śakti-kāryera--kṛṣṇa samāśraya
SYNONYMS
vaikuṇṭha—the spiritual world; brahmāṇḍa-gaṇa—universes of the material world; śakti-kārya haya—they are all activities of Kṛṣṇa's potencies; svarūpa-śakti—of the internal potency; śakti-kāryera—of the activities of the external potency; kṛṣṇa—Lord Kṛṣṇa; samāśraya—the original source.
TRANSLATION
"Both the material and spiritual world are transformations of Kṛṣṇa's internal and external potencies. Therefore Kṛṣṇa is the original source of both material and spiritual manifestations.
TEXT 151
daśame daśamaṁ lakṣyam
āśritāśraya-vigraham
śrī-kṛṣṇākhyaṁ paraṁ dhāma
jagad-dhāma namāmi tat
SYNONYMS
daśame—in the Tenth Canto; daśamam—the tenth subject matter; lakṣyam—to be seen; āśrita—of the sheltered; āśraya—of the shelter; vigraham—who is the form; śrī-kṛṣṇa-ākhyam—known as Lord Śrī Kṛṣṇa; param—supreme; dhāma—abode; jagat-dhāma—the abode of the universes; namāmi—I offer my obeisances; tat—to Him.
TRANSLATION
" 'The Tenth Canto of Śrīmad-Bhāgavatam reveals the tenth object, the Supreme Personality of Godhead, who is the shelter of all surrendered souls. He is known as Śrī Kṛṣṇa, and He is the ultimate source of all the universes. Let me offer my obeisances unto Him.'
PURPORT
This is a quotation from Bhāvārtha-dīpikā, Śrīdhara Svāmī's commentary on Śrīmad-Bhāgavatam (10.1.1). In the Tenth Canto of Śrīmad-Bhāgavatam there is a description of the āśraya-tattva, Śrī Kṛṣṇa. There are two tattvas-āśraya-tattva and āśrita-tattva. Āśraya-tattva is the objective, and āśrita-tattva is the subjective. Since the lotus feet of Lord Śrī Kṛṣṇa are the shelter of all devotees, Śrī Kṛṣṇa is called paraṁ dhāma. In Bhagavad-gītā it is stated: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān. Everything is resting under the lotus feet of Kṛṣṇa. In Śrīmad-Bhāgavatam (10.14.58) it is stated:
samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo-murāreḥ
Under the lotus feet of Śrī Kṛṣṇa, the entire mahat-tattva is existing. Since everything is under Śrī Kṛṣṇa's protection, Śrī Kṛṣṇa is called āśraya-tattva. Everything else is called āśrita-tattva. The material creation is also called āśrita-tattva. Liberation from material bondage and the attainment of the spiritual platform are also āśrita-tattva. Kṛṣṇa is the only āśraya-tattva. In the beginning of the creation there are Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. They are also āśraya-tattva. Kṛṣṇa is the cause of all causes (sarva-kāraṇa-kāraṇam). To understand Kṛṣṇa perfectly, one has to make an analytical study of āśraya-tattva and āśrita-tattva.
TEXT 152
kṛṣṇera svarūpa-vicāra śuna, sanātana
advaya-j�āna-tattva, vraje vrajendra-nandana
SYNONYMS
kṛṣṇera—of Lord Kṛṣṇa; svarūpa-vicāra—consideration of the eternal form; śuna—please hear; sanātana—My dear Sanātana; advaya-j�āna-tattva—the Absolute Truth without duality; vraje—in Vṛndāvana; vrajendra-nandana—the son of Nanda Mahārāja.
TRANSLATION
"O Sanātana, please hear about the eternal form of Lord Kṛṣṇa. He is the Absolute Truth, devoid of duality but present in Vṛndāvana as the son of Nanda Mahārāja.
TEXT 153
sarva-ādi, sarva-aṁśī, kiśora-śekhara
cid-ānanda-deha, sarvāśraya, sarveśvara
SYNONYMS
sarva-ādi—origin of everything; sarva-aṁśī—sum total of all parts and parcels; kiśora-śekhara—the supreme youth; cit-ānanda-deha—a body of spiritual blissfulness; sarva-āśraya—shelter of everyone; sarva-īśvara—master of everyone.
TRANSLATION
"Kṛṣṇa is the original source of everything and the sum total of everything. He appears as the supreme youth, and His whole body is composed of spiritual bliss. He is the shelter of everything and master of everyone.
PURPORT
Kṛṣṇa is the origin of all viṣṇu-tattvas, including Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. He is the ultimate goal of Vaiṣṇava philosophy. Everything emanates from Him. His body is completely spiritual and is the source of all spiritual being. Although He is the source of everything, He Himself has no source. Advaitam acyutam anādim ananta-rūpaṁ, ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. Although He is the supreme source of everyone, He is still always a fresh youth.
TEXT 154
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
SYNONYMS
īśvaraḥ—the controller; paramaḥ—supreme; kṛṣṇaḥ—Lord Kṛṣṇa; sat—eternal existence; cit—absolute knowledge; ānanda—absolute bliss; vigrahaḥ—whose form; anādiḥ—without beginning; ādiḥ—the origin; govindaḥ—Lord Govinda; sarva-kāraṇa-kāraṇam—the cause of all causes.
TRANSLATION
" 'Kṛṣṇa, who is 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.'
PURPORT
This is the first verse of the Fifth Chapter of Brahma-saṁhitā.
TEXT 155
svayaṁ bhagavān kṛṣṇa, 'govinda' para nāma
sarvaiśvarya-pūrṇa yāṅra goloka--nitya-dhāma
SYNONYMS
sva yam—personally; bhagavān—the Supreme Personality of Godhead; kṛṣṇa—Kṛṣṇa; govinda—Govinda; para nāma—another name; sarva-aiśvarya-pūrṇa—full of all opulences; yāṅra—whose; goloka—Goloka Vṛndāvana; nitya-dhāma—eternal abode.
TRANSLATION
"The original Supreme Personality of Godhead is Kṛṣṇa. His original name is Govinda. He is full of all opulences, and His eternal abode is known as Goloka Vṛndāvana.
TEXT 156
ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ
mṛḍayanti yuge yuge
SYNONYMS
ete—these; ca—and; aṁśa—plenary portions; kalāḥ—parts of plenary portions; puṁsaḥ—of the puruṣa-avatāras; kṛṣṇaḥ—Lord Kṛṣṇa; tu—but; bhagavān—the Supreme Personality of Godhead; svayam—Himself; indra-ari—the enemies of Lord Indra; vyākulam—full of; lokam—the world; mṛḍayanti—make happy; yuge yuge—at the right time in each age.
TRANSLATION
" 'All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa-avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.3.28). See also Ādi-līlā, Chapter Two, verse 67.
TEXT 157
j�āna, yoga, bhakti,--tina sādhanera vaśe
brahma, ātmā, bhagavān--trividha prakāśe
SYNONYMS
j�āna—knowledge; yoga—mystic power; bhakti—devotional service; tina—three; sādhanera—of the processes of spiritual life; vaśe—under the control; brahma—impersonal Brahman; ātmā—localized Paramātmā; bhagavān—the Supreme Personality of Godhead; tri-vidha prakāśe—three kinds of manifestation.
TRANSLATION
"There are three kinds of spiritual processes for understanding the Absolute Truth-the processes of speculative knowledge, mystic yoga and bhakti-yoga. According to these three processes, the Absolute Truth is manifested as Brahman, Paramātmā and Bhagavān.
TEXT 158
vadanti tat tattva-vidas
tattvaṁ yaj j�ānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
SYNONYMS
vadanti—they say; tat—that; tattva-vidaḥ—learned souls; tattvam—the Absolute Truth; yat—which; j�ānam—knowledge; advayam—nondual; brahma—Brahman; iti—thus; paramātmā—Paramātmā; iti—thus; bhagavān—Bhagavān; iti—thus; śabdyate—is known.
TRANSLATION
" 'Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.2.11). For an explanation, see also Ādi-līlā, Chapter Two, verse 11.
Those who are interested in the impersonal Brahman effulgence which is not different from the Supreme Personality of Godhead, can attain that goal by speculative knowledge. Those who are interested in practicing mystic yoga can attain the localized aspect of Paramātmā. As stated in Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: the Supreme Personality of Godhead is situated within the heart as Paramātmā. He witnesses the activities of the living entities and gives them permission to act.
TEXT 159
brahma--aṅga-kānti tāṅra, nirviśeṣa prakāśe
sūrya yena carma-cakṣe jyotirmaya bhāse
SYNONYMS
brahma—the impersonal Brahman effulgence; aṅga-kānti—the bodily rays; tāṅra—of Him; nirviśeṣa—without varieties; prakāśe—manifestation; sūrya yena—exactly like the sun; carma-cakṣe—with our ordinary material eyes; jyotiḥ-maya—simply effulgent; bhāse—appears.
TRANSLATION
"The manifestation of the impersonal Brahman effulgence, which is without variety, is the rays of Kṛṣṇa's bodily effulgence. It is exactly like the sun. When the sun is seen by our ordinary eyes, it simply appears to consist of effulgence.
TEXT 160
yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
SYNONYMS
yasya—of whom; prabhā—the effulgence; prabhavataḥ—of one who excels in power; jagat-aṇḍa—of universes; koṭi-koṭiṣu—in millions and millions; aśeṣa—unlimited; vasudhā-ādi—with planets and other manifestations; vibhūti—with opulences; bhinnam—becoming variegated; tat—that; brahma—Brahman; niṣkalam—without parts; anantam—unlimited; aśeṣa-bhūtam—being complete; govindam—Lord Govinda; ādi-puruṣam—the original person; tam—Him; aham—I; bhajāmi—worship.
TRANSLATION
" '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 countless planets, with their different opulences, in millions and millions of universes.'
PURPORT
This verse is quoted from Brahma-saṁhitā (5.40). For an explanation, refer to Ādi-līlā, Chapter Two, verse 14.
TEXT 161
paramātmā yeṅho, teṅho kṛṣṇera eka aṁśa
ātmāra 'ātmā' haya kṛṣṇa sarva-avataṁsa
SYNONYMS
paramātmā—the Supersoul within the heart; yeṅho—who; teṅho—He; kṛṣṇera—of Lord Kṛṣṇa; eka—one; aṁśa—plenary portion; ātmāra—of the soul; ātmā—the soul; haya—is; kṛṣṇa—Lord Kṛṣṇa; sarva—of everything; avataṁsa—source.
TRANSLATION
"The Paramātmā, the Supersoul feature, is the partial plenary portion of the Supreme Personality of Godhead, who is the original source of all living entities. It is also Kṛṣṇa who is the original source of Paramātmā.
TEXT 162
kṛṣṇam enam avehi tvam
ātmānam akhilātmanām
jagad-dhitāya so 'py atra
dehīvābhāti māyayā
SYNONYMS
kṛṣṇam—in the Supreme Personality of Godhead; enam—this; avehi—just try to understand; tvam—you; ātmānam—the soul; akhila-ātmanām—of all living entities; jagat-hita-ya—the benefit of the whole universe; saḥ—He; api—certainly; atra—here; dehī—a human being; iva—like; ābhāti—appears; māyayā—by His internal potency.
TRANSLATION
" 'You should know Kṛṣṇa as the original soul of all ātmās [living entities]. For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this with the strength of His own internal potency.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.14.55). Parīkṣit Mahārāja asked Śukadeva Gosvāmī why Kṛṣṇa was so beloved by the residents of Vṛndāvana, who loved Him even more than their own offspring or life itself. At that time Śukadeva Gosvāmī replied that everyone's ātmā, or soul, is very, very dear, especially to all living entities who have accepted material bodies. However, that ātmā, the spirit soul, is part and parcel of Kṛṣṇa. For this reason, Kṛṣṇa is very dear to every living entity. Everyone's body is very dear to oneself, and one wants to protect the body by all means because within the body the soul is living. Due to the intimate relationship between the soul and the body, the body is important and dear to everyone. Similarly, the soul, being part and parcel of Kṛṣṇa, the Supreme Lord, is very, very dear to all living entities. Unfortunately, the soul forgets his constitutional position and thinks he is only the body (deha-ātma-bud-dhi). Thus the soul is subjected to the rules and regulations of material nature. When a living entity, by his intelligence, reawakens his attraction for Kṛṣṇa, he can understand that he is not the body but part and parcel of Kṛṣṇa. Thus filled with knowledge, he no longer labors under attachment to the body and everything related to the body. janasya moho 'yam aham mameti. Material existence, wherein one thinks, "I am the body, and this belongs to me," is also illusory. One must redirect his attraction to Kṛṣṇa. Śrīmad-Bhāgavatam (1.2.7) states:
vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
j�ānaṁ ca yad ahaitukam
"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world."
TEXT 163
athavā bahunaitena
kiṁ j�ātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
SYNONYMS
athavā—or; bahunā—much; etena—with this; kim—what use; j�ātena—being known; tava—by you; arjuna—O Arjuna; viṣṭabhya—pervading; aham—I; idam—this; kṛtsnam—entire; eka-aṁśena—with one portion; sthitaḥ—situated; jagat—universe.
TRANSLATION
" 'But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.'
PURPORT
This is a quotation from Bhagavad-gītā (10.42).
TEXT 164
'bhaktye' bhagavānera anubhava--pūrṇa-rūpa
eka-i vigrahe tāṅra ananta svarūpa
SYNONYMS
bhaktye—by devotional service; bhagavānera—of the Supreme Personality of Godhead; anubhava—perception; pūrṇa-rūpa—perfectly; eka-i—one; vigrahe—in the transcendental form; tāṅra—His; ananta—unlimited; sva-rūpa—expansions of plenary portions.
TRANSLATION
"Only by devotional activity can one understand the transcendental form of the Lord, which is perfect in all respects. Although His form is one, He can expand His form into unlimited numbers by His supreme will.
TEXT 165
sva yaṁ-rūpa, tad-ekātma-rūpa, āveśa--nāma
prathamei tina-rūpe rahena bhagavān
SYNONYMS
sva yam-rūpa—the personal form; tat-ekātma-rūpa—the same form, nondifferent from svayaṁ-rūpa; āveśa—especially empowered; nāma—named; prathamei—in the beginning; tina-rūpe—in three forms; rahena—remains; bhagavān—the Supreme Personality of Godhead.
TRANSLATION
"The Supreme Personality of Godhead exists in three principal forms-svayaṁ-rūpa, tad-ekātma-rūpa, and āveśa-rūpa.
PURPORT
Śrīla Rūpa Gosvāmī has described svayaṁ-rūpa in his Laghu-bhāgavatāmṛta, pūrva-khaṇḍa, verse 12, ananyāpekṣi yad rūpaṁ svayaṁ-rūpaḥ sa ucyate: the original form of the Supreme Personality of Godhead does not depend on other forms. The original form is called svayaṁ-rūpa, and it is described in Śrīmad-Bhāgavatam: kṛṣṇas tu bhagavān svayam (1.3.28). Kṛṣṇa's original form as a cowherd boy in Vṛndāvana is called svayaṁ-rūpa. It is confirmed in the Brahma-saṁhitā (5.1):
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
There is nothing superior to Govinda. He is the ultimate source and the cause of all causes. In Bhagavad-gītā (7.7) the Lord says, mattaḥ parataraṁ nānyat: "There is no truth superior to Me.
The tad-ekātma-rūpa is also described in the Laghu-bhāgavatāmṛta, Pūrva-khaṇḍa, verse 14:
yad rūpaṁ tad-abhedena
svarūpeṇa virājate
ākṛtyādibhir anyādṛk
sa tad-ekātma-rūpakaḥ
The tad-ekātma-rūpa forms exist simultaneously with the svayaṁ-rūpa form and are nondifferent. At the same time, the bodily features and specific activities appear to be different. This tad-ekātma-rūpa is also divided into two categories-svāṁśa and vilāsa.
His āveśa form is also explained in the Laghu-bhāgavatāmṛta, verse 18:
j�āna-śaktyādi-kalayā
yatrāviṣṭo janārdanaḥ
ta āveśā nigadyante
jīvā eva mahattamāḥ
A living entity who is specifically empowered by the Lord with knowledge or strength is technically called āveśa-rūpa. As stated in the Caitanya-caritāmṛta (Antya 7.11), kṛṣṇa-śakti vinā nahe tāra pravartana: unless a devotee is specifically empowered by the Lord, he cannot preach the holy name of the Lord all over the world. This is an explanation of the word āveśa-rūpa.
TEXT 166
'svayaṁ-rūpa' 's va yaṁ-prakāśa'--dui rūpe sphūrti
svayaṁ-rūpe--eka 'kṛṣṇa' vraje gopa-mūrti
SYNONYMS
sva yam-rūpa—the original form of the Lord; sva yam-prakāśa—the personal manifestation; dui rūpe—in two forms; sphūrti—exhibition; svayam-rūpe—in the original form; eka—one; kṛṣṇa—Kṛṣṇa, the Supreme Personality of Godhead; vraje—in Vṛndāvana; gopa-mūrti—the cowherd boy.
TRANSLATION
"The original form of the Lord [svayaṁ-rūpa] is exhibited in two forms-svayaṁ-rūpa and svayaṁ-prakāśa. In His original form as svayaṁ-rūpa, Kṛṣṇa is observed as a cowherd boy in Vṛndāvana.
TEXT 167
'prābhava-vaibhava'-rūpe dvividha prakāśe
eka-vapu bahu rūpa yaiche haila rāse
SYNONYMS
prābhava—prābhava; vaibhava—vaibhava; rūpe—in forms; dvi-vidha pra-kāśe—twofold manifestations; eka-vapu—the same original form; bahu rūpa—expanded into unlimited numbers; yaiche—like; haila—it was; rāse—while dancing in the rāsa dance with the gopīs.
TRANSLATION
"In His original form, Kṛṣṇa manifests Himself in two features-prābhava and vaibhava. He expands His one original form into many, as He did during the rāsa-līlā dance.
TEXT 168
mahiṣī-vivāhe haila bahu-vidha mūrti
'prābhava prakāśa'--ei śāstra-parasiddhi
SYNONYMS
mahiṣī-vivāhe—in the matter of marrying 16,108 wives at Dvārakā; haila—there were; bahu-vidha mūrti—many forms; prābhava prakāśa—called prābhava-prakāśa; ei—this; śāstra-parasiddhi—determined by reference to the revealed scriptures.
TRANSLATION
"When the Lord married 16,108 wives at Dvārakā, He expanded Himself into many forms. These expansions and the expansions at the rāsa dance are called prābhava-prakāśa, according to the directions of revealed scriptures.
TEXT 169
saubhary-ādi-prāya sei kāya-vyūha naya
kāya-vyūha haile nāradera vismaya nā haya
SYNONYMS
saubhari-ādi—beginning with the sage named Saubhari; prāya—like; sei—that; kāya-vyūha—the expansion of one's body; naya—is not; kāya-vyūha—expansions of the body; haile—if there are; nāradera—of Nārada Muni; vismaya—the astonishment; nā haya—there cannot be.
TRANSLATION
"The prābhava-prakāśa expansions of Lord Kṛṣṇa are not like the expansions of the sage Saubhari. Had they been so, Nārada would not have been astonished to see them.
TEXT 170
citraṁ bataitad ekena
vapuṣā yugapat pṛthak
gṛheṣu dvy-aṣṭa-sāhasraṁ
striya eka udāvahat
SYNONYMS
citram—wonderful; bata—oh; etat—this; ekena—with one; vapuṣā—form; yugapat—simultaneously; pṛthak—separately; gṛheṣu—in the houses; dvi-asta-sāhasram—sixteen thousand; striyaḥ—all the queens; ekaḥ—the one Śrī Kṛṣṇa; udāvahat—married.
TRANSLATION
" 'It is astounding that Lord Śrī Kṛṣṇa, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes.'
PURPORT
This verse is spoken by Nārada Muni in Śrīmad-Bhāgavatam (10.69.2).
TEXT 171
sei vapu, sei ākṛti pṛthak yadi bhāse
bhāvāveśa-bhede nāma 'vaibhava-prakāśe'
SYNONYMS
sei vapu—that form; sei ākṛti—that feature; pṛthak—different; yadi—if; bhāse—appears; bhāva-āveśa—of the ecstatic emotion; bhede—according to varieties; nāma—named; vaibhava-prakāśe—vaibhava-prakāśa.
TRANSLATION
"If one form or feature is differently manifested according to different emotional features, it is called vaibhava-prakāśa.
TEXT 172
ananta prakāśe kṛṣṇera nāhi mūrti-bheda
ākāra-varṇa-astra-bhede nāma-vibheda
SYNONYMS
ananta prakāśe—in innumerable manifestations; kṛṣṇera—of Lord Kṛṣṇa; nāhi—there is not; mūrti-bheda—difference of form; ākāra—of features; varṇa—of color; astra—of weapons; bhede—according to differentiation; nāma-vibheda—difference of names.
TRANSLATION
"When the Lord expands Himself in innumerable forms, there is no difference in the forms, but due to different features, bodily colors and weapons, the names are different.
TEXT 173
anye ca saṁskṛtātmāno
vidhinābhihitena te
yajanti tvan-mayās tvāṁ vai
bahu-mūrtyeka-mūrtikam
SYNONYMS
anye—different persons; ca—also; saṁskṛta-ātmānaḥ—persons who are purified; vidhinā—by the regulative principles; abhihitena—stated in the revealed scriptures; te—such persons; yajanti—worship; tvat-mayāḥ—being absorbed in You; tvām—You; vai—certainly; bahu-mūrti—having many forms; eka-mūrtikam—although one.
TRANSLATION
" 'In different Vedic scriptures, there are prescribed rules and regulative principles for worshiping different types of forms. When one is purified by these rules and regulations, he worships You, the Supreme Personality of Godhead. Although manifest in many forms, You are one.'
PURPORT
This verse is quoted from Śrīmad-Bhāgavatam (10.40.7). In the Vedas it is stated that the one becomes many (eko bahu syām). The Supreme Personality of Godhead expands Himself in various forms-viṣṇu-tattva, jīva-tattva and śakti-tattva.
According to the Vedic literatures, there are different regulative principles for the worship of each of these forms. If one takes advantage of the Vedic literatures and purifies himself by following the rules and regulations, ultimately he worships the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa says in Bhagavad-gītā (4.11): mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. Worship of the demigods is in a sense worship of the Supreme Personality of Godhead, but such worship is said to be avidhi-pūrvakam, improper. Actually demigod worship is meant for unintelligent men. One who is intelligent considers the words of the Supreme Personality of Godhead: sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja. One who worships demigods worships the Supreme Lord indirectly, but according to the revealed scriptures, there is no need to worship Him indirectly. One can worship Him directly.
TEXT 174
vaibhava-prakāśa kṛṣṇera--śrī-balarāma
varṇa-mātra-bheda, saba--kṛṣṇera samāna
SYNONYMS
vaibhava-prakāśa—manifestation of the vaibhava feature; kṛṣṇera—of Lord Kṛṣṇa; śrī-balarāma—Śrī Balarāma; varṇa-mātra—color only; bheda—difference; saba—everything; kṛṣṇera samāna—equal to Kṛṣṇa.
TRANSLATION
"The first manifestation of the vaibhava feature of Kṛṣṇa is Śrī Balarāmajī. Śrī Balarāma and Kṛṣṇa have different bodily colors, but otherwise Śrī Balarāma is equal to Kṛṣṇa in all respects.
PURPORT
To understand the difference between svayaṁ-rūpa, tad-ekātma-rūpa, āveśa, prābhava and vaibhava, Śrīla Bhaktivinoda Ṭhākura has given the following description. In the beginning, Kṛṣṇa has three bodily features: (1) svayaṁ-rūpa, as a cowherd boy in Vṛndāvana; (2) tad-ekātma-rūpa, which is divided into svāṁśaka and vilāsa; and (3) āveśa-rūpa. The svāṁśaka, or expansions of the personal potency, are (1) Kāraṇodakaśāyī, Garbhodakaśāyī, Kṣīrodakaśāyī and (2) incarnations such as the fish, tortoise, boar and Nṛsiṁha. The vilāsa-rūpa has a prābhava division, including Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. There is also a vaibhava division in which there are twenty-four forms, including the second Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. For each of these, there are three forms; therefore there are twelve forms altogether. These twelve forms constitute the predominant names for the twelve months of the year as well as the twelve tilaka marks on the body. Each of the four Personalities of Godhead expands into two other forms; thus there are eight forms, such as Puruṣottama, Acyuta, etc. The four forms (Vāsudeva, etc.), the twelve (Keśava, etc.), and the eight (Puruṣottama, etc.) all together constitute twenty-four forms. All the forms are differently named in accordance with the weapons They hold in Their four hands.
TEXT 175
vaibhava-prakāśa yaiche devakī-tanuja
dvibhuja-svarūpa kabhu, kabhu haya caturbhuja
SYNONYMS
vaibhava-prakāśa—the feature of vaibhava-prakāśa; yaiche—just as; devakī-tanuja—the son of Devakī; dvi-bhuja—two-handed; svarūpa—form; kabhu—sometimes; kabhu—sometimes; haya—is; catuḥ-bhuja—four-handed.
TRANSLATION
"An example of vaibhava-prakāśa is the son of Devakī. He sometimes has two hands and sometimes four hands.
PURPORT
When Lord Kṛṣṇa took His birth, He appeared outside the womb as four-handed Viṣṇu. Then Devakī and Vasudeva offered their prayers to Him and asked Him to assume His two-handed form. The Lord immediately assumed His two handed form and ordered that He be transferred to Gokula on the other side of the River Yamunā.
TEXT 176
ye-kāle dvibhuja, nāma--vaibhava-prakāśa
caturbhuja haile, nāma--prābhava-prakāśa
SYNONYMS
ye-kāle dvi-bhuja—when the Lord appears as two-handed; nāma—named; vaibhava-prakāśa—vaibhava-prakāśa; catuḥ-bhuja haile—when He becomes four-handed; nāma—named; prābhava-prakāśa—prābhava-prakāśa.
TRANSLATION
"When the Lord is two-handed, He is called vaibhava-prakāśa, and when He is four-handed He is called prābhava-prakāśa.
TEXT 177
sva yaṁ-rūpera gopa-veśa, gopa-abhimāna
vāsudevera kṣatriya-veśa, 'āmi--kṣatriya'-j�āna
SYNONYMS
svayam-rūpera—of the original form; gopa-veśa—the dress of a cowherd boy; gopa-abhimāna—thinking Himself a cowherd boy; vāsudevera—of Vāsudeva, the son of Vasudeva and Devakī; kṣatriya-veśa—the dress is like that of a kṣatriya; āmi—I; kṣatriya—a kṣatriya; j�āna—knowledge.
TRANSLATION
"In His original form, the Lord dresses like a cowherd boy and thinks Himself one of them. When He appears as Vāsudeva, the son of Vasudeva and Devakī, His dress and consciousness are those of a kṣatriya, a warrior.
TEXT 178
saundarya, aiśvarya, mādhurya, vaidagdhya-vilāsa
vrajendra-nandane ihā adhika ullāsa
SYNONYMS
saundarya—the beauty; aiśvarya—the opulence; mādhurya—the sweetness; vaidagdhya-vilāsa—the intellectual pastimes; vrajendra-nandane—of the son of Nanda Mahārāja and Yaśodā; ihā—all these; adhika ullāsa—more jubilant.
TRANSLATION
"When one compares the beauty, opulence, sweetness and intellectual pastimes of Vāsudeva, the warrior, to Kṛṣṇa, the cowherd boy, son of Nanda Mahārāja, one sees that Kṛṣṇa's attributes are more pleasant.
TEXT 179
govindera mādhurī dekhi' vāsudevera kṣobha
se mādhurī āsvādite upajaya lobha
SYNONYMS
govindera—of Lord Govinda; mādhurī—the sweetness; dekhi'-seeing; vāsudevera—of Vāsudeva; kṣobha—agitation; se-that; mādhurī—sweetness; āsvādite—to taste; upajaya—awakens; lobha—greed.
TRANSLATION
"Indeed, Vāsudeva is agitated just to see the sweetness of Govinda, and a transcendental greed awakens in Him to enjoy that sweetness.
TEXT 180
udgīrṇādbhuta-mādhurī-parimalasyābhīra-līlasya me
dvaitaṁ hanta samīkṣayan muhur asau citrīyate cāraṇaḥ
cetaḥ keli-kutūhalottaralitaṁ satyaṁ sakhe māmakaṁ
yasya prekṣya svarūpatāṁ vraja-vadhū-sārūpyam anvicchati
SYNONYMS
udgīrṇa—overflowing; adbhuta—wonderful; mādhurī—sweetness; parimalasya—whose fragrance; ābhīra—of a cowherd boy; līlasya—who has pastimes; me—My; dvaitam—second form; hanta—alas; samīkṣayan—showing; muhuḥ—again and again; asau—that; citrīyate—is acting like a picture; cāraṇaḥ—dramatic actor; cetaḥ—heart; keli-kutūhala—by longing for pastimes; uttaralitam—greatly excited; satyam—actually; sakhe—O dear friend; māmakam—My; yasya—of whom; prekṣya—by seeing; sva-rūpatām—similarity to My form; vraja-vadhū—of the damsels of Vrajabhūmi; sārūpyam—a form like the forms; anvicchati—desires.
TRANSLATION
" 'My dear friend, this dramatic actor appears like a second form of My own self. Like a picture, He displays My pastimes as a cowherd boy overflowing with wonderfully attractive sweetness and fragrance, which are so dear to the damsels of Vraja. When I see such a display, My heart becomes greatly excited. I long for such pastimes and desire a form exactly like the damsels of Vraja.'
PURPORT
This verse is found in the Lalita-mādhava (4.19).
TEXT 181
mathurāya yaiche gandharva-nṛtya-daraśane
punaḥ dvārakāte yaiche citra-vilokane
SYNONYMS
mathurāya—at Mathurā; yaiche—just as; gandharva-nṛtya—the dance of the Gandharvas; daraśane—by seeing; punaḥ—again; dvārakāte—at Dvārakā; yaiche—just as; citra-vilokane—by seeing a picture of Kṛṣṇa.
TRANSLATION
"One instance of Vāsudeva's attraction to Kṛṣṇa occurred when Vāsudeva saw the Gandharva dance at Mathurā. Another instance occurred in Dvārakā when Vāsudeva was surprised to see a picture of Kṛṣṇa.
TEXT 182
aparikalita-pūrvaḥ kaś camatkāra-kārī
sphuratu mama garīyān eṣa mādhurya-pūraḥ
ayam aham api hanta prekṣya yaṁ lubdha-cetāḥ
sarabhasam upabhoktuṁ kāmaye rādhikeva
SYNONYMS
aparikalita—not experienced; pūrvaḥ—previously; kaḥ—who; camatkāra-kārī—causing wonder; sphuratu—manifests; mama—My; garīyān—more great; eṣaḥ—this; mādhurya-pūraḥ—abundance of sweetness; ayam—this; aham—I; api—even; hanta—alas; prekṣya—seeing; yam—which; lubdha-cetāḥ—My mind being bewildered; sa-rabhasam—impetuously; upabhoktum—to enjoy; kāmaye—desire; rādhikā iva—like Śrīmatī Rādhārāṇī.
TRANSLATION
" 'Who manifests an abundance of sweetness greater than Mine, which has never been experienced before and which causes wonder to all? Alas, I Myself, My mind bewildered upon seeing this beauty, impetuously desire to enjoy it like Śrīmatī Rādhārāṇī.'
PURPORT
This verse spoken by Vāsudeva in Dvārakā is recorded by Śrīla Rūpa Gosvāmī in his Lalita-mādhava (8.34).
TEXT 183
sei vapu bhinnābhāse kichu bhinnākāra
bhāvāveśākṛti-bhede 'tad-ekātma' nāma tāṅra
SYNONYMS
sei vapu—that body; bhinna-ābhāse—manifested differently; kichu—some; bhinna-ākāra—bodily differences; bhāva-āveśa-ākṛti—forms and transcendental emotions; bhede—by different; tat-ekātma nāma—the name is tad-ekātma; tāṅra—of Kṛṣṇa.
TRANSLATION
"When that body is a little differently manifest and its features a little different in transcendental emotion and form, it is called tad-ekātma.
TEXT 184
tad-ekātma-rūpe 'vilāsa', 'svāṁśa'--dui bheda
vilāsa, svāṁśera bhede vividha vibheda
SYNONYMS
tat-ekātma-rūpe—in the form of tad-ekātma; vilāsa—pastime; svāṁśa—personal expansion; dui bheda—two divisions; vilāsa—of the pastime expansion; svāṁśera—of the personal expansion; bhede—by differences; vividha—various; vibheda—distinctions.
TRANSLATION
"In the tad-ekātma-rūpa there are pastime expansions [vilāsa] and personal expansions [svāṁśa]. Consequently there are two divisions. According to pastime and personal expansion, there are various differences.
TEXT 185
prābhava-vaibhava-bhede vilāsa--dvidhākāra
vilāsera vilāsa-bheda--ananta prakāra
SYNONYMS
prābhava-vaibhava-bhede—by the differences between prābhava and vaibhava,; vilāsa—pastime expansion; dvidhā-ākāra—twofold; vilāsera—of pastime forms; vilāsa-bheda—by the different pastimes; ananta prakāra—unlimited varieties.
TRANSLATION
"Again the vilāsa forms are divided into twofold categories-prābhava and vaibhava. Again the pastimes of these forms are of unlimited variety.
PURPORT
In the Laghu-bhāgavatāmṛta, Pūrva-khaṇḍa, verse 17, it is stated:
tādṛśo nyūna-śaktiṁ yo
vyanakti svāṁśa īritaḥ
saṅkarṣaṇādir matsyādir
yathā tat-tat-svadhāmasu
When a form of Kṛṣṇa is nondifferent from the original form but is less important and exhibits less potency, it is called svāṁśa. Examples of the svāṁśa expansion can be found in the quadruple forms of the Lord residing in their respective places, beginning with Saṅkarṣaṇa, Pradyumna and Aniruddha and including the puruṣa-avatāras, līlā-avatāras, manvantara-avatāras and yuga-avatāras.
TEXT 186
prābhava-vilāsa--vāsudeva, saṅkarṣaṇa
pradyumna, aniruddha,--mukhya cāri-jana
SYNONYMS
prābhava-vilāsa—the prābhava-vilāsa forms; vāsudeva—Vāsudeva; saṅkarṣaṇa—Saṅkarṣaṇa; pradyumna—Pradyumna; aniruddha—Aniruddha; mukhya cāri-jana—the four chief expansions.
TRANSLATION
"The chief quadruple expansions are named Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. These are called prābhava-vilāsa.
TEXT 187
vraje gopa-bhāva rāmera, pure kṣatriya-bhāvana
varṇa-veśa-bheda, tāte 'vilāsa' tāṅra nāma
SYNONYMS
vraje—in Vṛndāvana; gopa-bhāva—emotion of a cowherd boy; rāmera—of Balarāma; pure—in Dvārakā; kṣatriya-bhāvana—the emotion of a kṣatriya; varṇa-veśa-bheda—by differences of dress and color; tāte—therefore; vilāsa—pastime expansion; tāṅra nāma—His name.
TRANSLATION
"Balarāma, who has the same original form of Kṛṣṇa, is Himself a cowherd boy in Vṛndāvana, and He also considers Himself to belong to the kṣatriya race in Dvārakā. Thus His color and dress are different, and He is called a pastime form of Kṛṣṇa.
TEXT 188
vaibhava-prakāśe āra prābhava-vilāse
eka-i mūrtye baladeva bhāva-bhede bhāse
SYNONYMS
vaibhava-prakāśe—in vaibhava manifestation; āra—and; prābhava-vilāse—in the prābhava pastime form; eka-i mūrtye—in one form; baladeva—Lord Baladeva; bhāva-bhede—according to different emotions; bhāse—exists.
TRANSLATION
"Śrī Balarāma is a vaibhava-prakāśa manifestation of Kṛṣṇa. He is also manifest in the original quadruple expansion of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. These are prābhava-vilāsa expansions with different emotions.
TEXT 189
ādi-catur-vyūha--iṅhāra keha nāhi sama
ananta caturvyūha-gaṇera prākaṭya-kāraṇa
SYNONYMS
ādi-catuḥ-vyūha—the original quadruple group; iṅhāra—of this; keha nāhi—no one; sama—equal; ananta—unlimited; catuḥ-vyūha-gaṇera—of the quadruple expansions; prākaṭya—of manifestation; kāraṇa—the cause.
TRANSLATION
"The first expansion of the caturvyūha, quadruple forms, is unique. There is nothing to compare with Them. These quadruple forms are the source of unlimited quadruple forms.
TEXT 190
kṛṣṇera ei cāri prābhava-vilāsa
dvārakā-mathurā-pure nitya iṅhāra vāsa
SYNONYMS
kṛṣṇera—of Lord Kṛṣṇa; ei—these; cāri—four; prābhava-vilāsa—prābhava pastime forms; dvārakā-mathurā-pure—in the two cities Dvārakā and Mathurā; nitya—eternal; iṅhāra—of Them; vāsa—the residential quarters.
TRANSLATION
"These four prābhava pastime forms of Lord Kṛṣṇa reside eternally in Dvārakā and Mathurā.
TEXT 191
ei cāri haite cabbiśa mūrti parakāśa
astra-bhede nāma-bheda--vaibhava-vilāsa
SYNONYMS
ei cāri haite—from these four; cabbiśa—twenty-four; mūrti—forms; parakāśa—manifestation; astra-bhede—according to the different weapons; nāma-bheda—the difference of names; vaibhava-vilāsa—the vaibhava pastime expansions.
TRANSLATION
"From the original quadruple expansion, twenty-four forms are manifest. They differ according to the placement of weapons in Their four hands. They are called vaibhava-vilāsa.
TEXT 192
punaḥ kṛṣṇa catur-vyūha la�ā pūrva-rūpe
paravyoma-madhye vaise nārāyaṇa-rūpe
SYNONYMS
punaḥ—again; kṛṣṇa—Kṛṣṇa; catuḥ-vyūha—the quadruple expansions; la�ā—taking; pūrva-rūpe—as previously; paravyoma-madhye—in the paravyoma area; vaise—resides; nārāyaṇa-rūpe—in the form of four-handed Nārāyaṇa.
TRANSLATION
"Lord Kṛṣṇa again expands, and within the paravyoma, the spiritual sky, He is situated in fullness as the four-handed Nārāyaṇa, accompanied by expansions of the original quadruple form.
PURPORT
At the top of the paravyoma, the spiritual sky, there is Goloka Vṛndāvana, which is divided into three parts. Two of the parts, called Mathurā and Dvārakā, are the residences of Kṛṣṇa in His prābhava-vilāsa forms. Balarāma, Kṛṣṇa's vaibhava-prakāśa, is eternally situated in Gokula. From the quadruple prābhava-vilāsa, twenty-four forms of the vaibhava-vilāsa are expanded. Each has four hands holding weapons in different positions. The topmost planet in the spiritual sky is Goloka Vṛndāvana, and below that planet is the spiritual sky itself. In that spiritual sky, Kṛṣṇa Himself is four-handed and is situated as Nārāyaṇa.
TEXT 193
tāṅhā haite punaḥ catur-vyūha-parakāśa
āvaraṇa-rūpe cāri-dike yāṅra vāsa
SYNONYMS
tāṅhā haite—from that original catur-vyūha; punaḥ—again; catuḥ-vyūha-parakāśa—manifestation of quadruple expansions; āvaraṇa-rūpe—in the form of a covering; cāri-dike—in four directions; yāṅra—whose; vāsa—residence.
TRANSLATION
"Thus the original quadruple forms again manifest Themselves in a second quadruple expansion. The residences of these second quadruple expansions cover the four directions.
TEXT 194
cāri-janera punaḥ pṛthak tina tina mūrti
keśavādi yāhā haite vilāsera pūrti
SYNONYMS
cāri-janera—of the original of the four expansions; punaḥ—again; pṛthak—separate; tina tina—three each; mūrti—forms; keśava-ādi—beginning with Lord Keśava; yāhā haite—from which; vilāsera pūrti—the vilāsa expansions are fulfilled.
TRANSLATION
"Again these quadruple forms expand three times, beginning with Keśava. That is the fulfillment of the pastime forms.
TEXT 195
cakrādi-dhāraṇa-bhede nāma-bheda saba
vāsudevera mūrti--keśava, nārāyaṇa, mādhava
SYNONYMS
cakra-ādi—of the disc and other weapons; dhāraṇa—of holding; bhede—by differences; nāma—of names; bheda—differences; saba—all; vāsudevera mūrti—the expansions of Vāsudeva; keśava—Keśava; nārāyaṇa—Nārāyaṇa; mādhava—Mādhava.
TRANSLATION
"Out of the catur-vyūha, there are three expansions of each and every form, and they are named differently according to the position of the weapons. The Vāsudeva expansions are Keśava, Nārāyaṇa and Mādhava.
TEXT 196
saṅkarṣaṇera mūrti--govinda, viṣṇu, madhusūdana
e anya govinda--nahe vrajendra-nandana
SYNONYMS
saṅkarṣaṇera mūrti—the expansions of Saṅkarṣaṇa; govinda—Govinda; viṣṇu—Viṣṇu; madhu-sūdana—Madhusūdana; e—this; anya—another; govinda—Govinda; nahe vrajendra-nandana—not the son of Nanda Mahārāja.
TRANSLATION
"The expansions of Saṅkarṣaṇa are Govinda, Viṣṇu and Madhusūdana. This Govinda is different from the original Govinda, for He is not the son of Mahārāja Nanda.
TEXT 197
pradyumnera mūrti--trivikrama, vāmana, śrīdhara
aniruddhera mūrti--hṛṣīkeśa, padmanābha, dāmodara
SYNONYMS
pradyumnera mūrti—expansions of the form of Pradyumna; tri-vikrama—Trivikrama; vāmana—Vāmana; śrīdhara—Śrīdhara; aniruddhera mūrti—expansions of Aniruddha; hṛṣīkeśa—Hṛṣīkeśa; padmanābha—Padmanābha; dāmodara—Dāmodara.
TRANSLATION
"The expansions of Pradyumna are Trivikrama, Vāmana and Śrīdhara. The expansions of Aniruddha are Hṛṣīkeśa, Padmanābha and Dāmodara.
TEXT 198
dvādaśa-māsera devatā--ei-bāra jana
mārga-śīrṣe--keśava, pauṣe--nārāyaṇa
SYNONYMS
dvādaśa-māsera—of the twelve months; devatā—predominating Deities; ei—these; bāra jana—twelve Personalities of Godhead; mārga-śīrṣe—the month of Agrahāyana (November-December); keśava—Keśava; pauṣe—the month of Pauṣa (December-January); nārāyaṇa—Nārāyaṇa.
TRANSLATION
"These twelve are the predominating Deities of the twelve months. Keśava is the predominating Deity of Agrahāyana, and Nārāyaṇa is the predominating Deity of Pauṣa.
TEXT 199
māghera devatā--mādhava, govinda--phālgune
caitre--viṣṇu, vaiśākhe--śrī-madhusūdana
SYNONYMS
māghera devatā—the predominating Deity of the month of Māgha (January-February); mādhava—Mādhava; govinda—Govinda; phālgune—in the month of Phālguna (February-March); caitre—in the month of Caitra (March-April); viṣṇu—Lord Viṣṇu; vaiśākhe—in the month of Vaiśākha (April-May); śrī-madhusūdana—Madhusūdana.
TRANSLATION
"The predominating Deity for the month of Māgha is Mādhava, and the predominating Deity for the month of Phālguna is Govinda. Viṣṇu is the predominating Deity for Caitra, and Madhusūdana is the predominating Deity for Vaiśākha.
TEXT 200
jyaiṣṭhe--trivikrama, āṣāḍhe--vāmana deveśa
śrāvaṇe--śrīdhara, bhādre--deva hṛṣīkeśa
SYNONYMS
jyaiṣṭhe—in the month of Jyaiṣṭha (May-June); trivikrama—Trivikrama; āṣāḍhe—in the month of Āṣāḍha (June-July); vāmana deva-īśa—Lord Vāmana; śrāvaṇe—in the month of Śrāvaṇa (July-August); śrīdhara—Śrīdhara; bhādre—in the month of Bhādra (August-September); deva hṛṣīkeśa—Lord Hṛṣīkeśa.
TRANSLATION
"In the month of Jyaiṣṭha, the predominating Deity is Trivikrama. In Āṣāḍha the Deity is Vāmana, in Śrāvaṇa the Deity is Śrīdhara, and in Bhādra the Deity is Hṛṣīkeśa.
TEXT 201 āśvine--padmanābha, kārtike dāmodara
'rādhā-dāmodara' anya vrajendra-koṅara
SYNONYMS
āśvine—in the month of Āśvina (September-October); padma-nābha—Padmanābha; kārtike—in the month of Kārttika (October-November); dāmodara—Dāmodara; rādhā-dāmodara—the Dāmodara of Śrīmatī Rādhārāṇī; anya—another; vrajendra-koṅara—the son of Mahārāja Nanda.
TRANSLATION
"In the month of Āśvina, the predominating Deity is Padmanābha, and in Kārttika it is Dāmodara. This Dāmodara is different from Rādhā-Dāmodara, the son of Nanda Mahārāja in Vṛndāvana.
TEXT 202
dvādaśa-tilaka-mantra ei dvādaśa nāma
ācamane ei nāme sparśi tat-tat-sthāna
SYNONYMS
dvādaśa-tilaka—for twelve marks of tilaka; mantra—the mantra; ei—these; dvādaśa nāma—twelve names; ācamane—in washing with water; ei nāme—with these names; sparśi—we touch; tat-tat-sthāna—the respective places.
TRANSLATION
"When putting the twelve tilaka marks on the twelve places of the body, one has to chant the mantra consisting of these twelve Viṣṇu names. After daily worship, when one anoints the different parts of the body with water, these names should be chanted as one touches each part of the body.
PURPORT
While marking the body with tilaka, one should chant the following mantra, which consists of the twelve names of Lord Viṣṇu.
lalāṭe keśavaṁ dhyāyen
nārāyaṇam athodare
vakṣaḥ-sthale mādhavaṁ tu
govindaṁ kaṇṭha-kūpake
viṣṇuṁ ca dakṣiṇe kukṣau
bāhau ca madhusūdanam
trivikramaṁ kandhare tu
vāmanaṁ vāma-pārśvake
śrīdharaṁ vāma-bāhau tu
hṛṣīkeśaṁ tu kandhare
pṛṣṭhe ca padmanābhaṁ ca
kaṭyāṁ dāmodaraṁ nyaset
"When one marks the forehead with tilaka, he must remember Keśava. When one marks the lower abdomen, he must remember Nārāyaṇa. For the chest, one should remember Mādhava, and when marking the hollow of the neck one should remember Govinda. Lord Viṣṇu should be remembered while marking the right side of the belly, and Madhusūdana should be remembered when marking the right arm. Trivikrama should be remembered when marking the right shoulder, and Vāmana should be remembered when marking the left side of the belly. Śrīdhara should be remembered while marking the left arm, and Hṛṣīkeśa should be remembered when marking the left shoulder. Padmanābha and Dāmodara should be remembered when marking the back."
TEXT 203
ei cāri-janera vilāsa-mūrti āra aṣṭa jana
tāṅ sabāra nāma kahi, śuna sanātana
SYNONYMS
ei cāri-janera—of the four personalities; vilāsa-mūrti—pastime forms; āra—more; aṣṭa jana—eight personalities; tāṅ sabāra—of all of them; nāma—the holy names; kahi—I shall mention; śuna—hear; sanātana—O Sanātana.
TRANSLATION
"From Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, there are eight additional pastime expansions. O Sanātana, please hear Me as I mention Their names.
TEXT 204
puruṣottama, acyuta, nṛsiṁha, janārdana
hari, kṛṣṇa, adhokṣaja, upendra,--aṣṭa-jana
SYNONYMS
puruṣottama—Puruṣottama; acyuta—Acyuta; nṛsiṁha—Nṛsiṁha; janārdana—Janārdana; hari—Hari; kṛṣṇa—Kṛṣṇa; adhokṣaja—Adhokṣaja; upendra—Upendra; aṣṭa-jana—eight persons.
TRANSLATION
"The eight pastime expansions are Puruṣottama, Acyuta, Nṛsiṁha, Janārdana, Hari, Kṛṣṇa, Adhokṣaja and Upendra.
TEXT 205
vāsudevera vilāsa dui--adhokṣaja, puruṣottama
saṅkarṣaṇera vilāsa--upendra, acyuta dui-jana
SYNONYMS
vāsudevera vilāsa—the pastime expansions of Vāsudeva; dui—two; adhokṣaja—Adhokṣaja; puruṣottama—Puruṣottama; saṅkarṣaṇera vilāsa—the pastime expansions of Saṅkarṣaṇa; upendra—Upendra; acyuta—Acyuta; dui-jana—the two persons. persons.
TRANSLATION
"Of these eight expansions, two are pastime forms of Vāsudeva. Their names are Adhokṣaja and Puruṣottama. The two pastime forms of Saṅkarṣaṇa are Upendra and Acyuta.
TEXT 206
pradyumnera vilāsa--nṛsiṁha, janārdana
aniruddhera vilāsa--hari, kṛṣṇa dui-jana
SYNONYMS
pradyumnera vilāsa—the pastime forms of Pradyumna; nṛsiṁha—Nṛsiṁha; janārdana—Janārdana; aniruddhera vilāsa—the pastime forms of Aniruddha; hari—Hari; kṛṣṇa—Kṛṣṇa; dui-jana—the two persons.
TRANSLATION
"The pastime forms of Pradyumna are Nṛsiṁha and Janārdana, and the pastime forms of Aniruddha are Hari and Kṛṣṇa.
TEXT 207
ei cabbiśa mūrti--prābhava-vilāsa pradhāna
astra-dhāraṇa-bhede dhare bhinna bhinna nāma
SYNONYMS
ei cabbiśa mūrti—all of these twenty-four forms; prābhava-vilāsa—pastime forms of the prābhava expansions; pradhāna—chief; astra-dhāraṇa—of holding the weapons; bhede—in terms of differences; dhare—accept; bhinna bhinna—separate from one another; nāma—names.
TRANSLATION
"All these twenty-four forms constitute the chief prābhava-vilāsa pastime forms of the Lord. They are named differently according to the position of weapons in Their hands.
TEXT 208
iṅhāra madhye yāhāra haya ākāra-veśa-bheda
sei sei haya vilāsa-vaibhava-vibheda
SYNONYMS
iṅhāra madhye—out of Them all; yāhāra—of whom; haya—there is; ākāra—of bodily features; veśa—of dress; bheda—difference; sei sei haya—they are; vilāsa-vaibhava—of vaibhava-vilāsa; vibheda—the difference.
TRANSLATION
"Of all these, the forms that differ in dress and features are distinguished as vaibhava-vilāsa.
TEXT 209
padmanābha, trivikrama, nṛsiṁha, vāmana
hari, kṛṣṇa ādi haya 'ākāre' vilakṣaṇa
SYNONYMS
padmanābha—Padmanābha; trivikrama—Trivikrama; nṛsiṁha—Nṛsiṁha; vāmana—Vāmana; hari—Hari; kṛṣṇa—Kṛṣṇa; ādi—and so on; haya—are; ākāre vilakṣaṇa—different in bodily feature.
TRANSLATION
"Of them, Padmanābha, Trivikrama, Nṛsiṁha, Vāmana, Hari, Kṛṣṇa, and so on all have different bodily features.
TEXT 210
kṛṣṇera prābhava-vilāsa--vāsudevādi cāri jana
sei cāri-janāra vilāsa--viṁśati gaṇana
SYNONYMS
kṛṣṇera—of Lord Kṛṣṇa; prābhava-vilāsa—prābhava pastime forms; vāsudeva-ādi—Vāsudeva and others; cāri jana—quadruple expansions; sei—those; cāri-janāra—of the four-personalities; vilāsa—pastime forms; viṁśati gaṇana—counted as twenty.
TRANSLATION
"Vāsudeva and the three others are direct prābhava pastime forms of Lord Kṛṣṇa. Of these quadruple forms, the pastime expansions are twenty in number.
TEXT 211
iṅhā-sabāra pṛthak vaikuṇṭha--paravyoma-dhāme
pūrvādi aṣṭa-dike tina tina krame
SYNONYMS
iṅhā—of them; sabāra—of all; pṛthak—separate; vaikuṇṭha—a Vaikuṇṭha planet; paravyoma-dhāme—in the spiritual world; pūrva-ādi—beginning from the east; aṣṭa-dike—in the eight directions; tina tina—three in each; krame—in consecutive order.
TRANSLATION
"All these forms preside over different Vaikuṇṭha planets in the spiritual world, beginning from the east in consecutive order. In each of eight directions, there are three different forms.
TEXT 212
yadyapi paravyoma sabākāra nitya-dhāma
tathāpi brahmāṇḍe kāro kāṅho sannidhāna
SYNONYMS
yadyapi—although; paravyoma—the spiritual sky; sabākāra—of all of Them; nitya-dhāma—the eternal abode; tathāpi—still; brahmāṇḍe—in the material universes; kāro—of some of Them; kāṅho—somewhere; sannidhāna—the residential places.
TRANSLATION
"Although They all have Their residences eternally in the spiritual sky, some of Them are situated within the material universes.
TEXT 213
paravyoma-madhye nārāyaṇera nitya-sthiti
paravyoma-upari kṛṣṇalokera vibhuti
SYNONYMS
paravyoma-madhye—in the spiritual sky; nārāyaṇera—of Nārāyaṇa; nitya-sthiti—eternal residence; paravyoma-upari—in the upper portion of the spiritual sky; kṛṣṇa-lokera vibhuti—the opulence of the Kṛṣṇaloka planet.
TRANSLATION
"There is an eternal residence of Nārāyaṇa in the spiritual sky. In the upper portion of the spiritual sky is a planet known as Kṛṣṇaloka, which is filled with all opulences.
TEXT 214
eka 'kṛṣṇaloka' haya trividha-prakāra
gokulākhya, mathurākhya, dvārakākhya āra
SYNONYMS
eka—one; kṛṣṇa-loka—the planet known as Kṛṣṇaloka; haya—there is; tri-vidha-prakāra—in three different divisions; gokula-ākhya—Gokula; mathurā-ākhya—Mathurā; dvārakā-ākhya—Dvārakā; āra—and.
TRANSLATION
"The planet of Kṛṣṇaloka is divided into three sections-Gokula, Mathurā and Dvārakā.
TEXT 215
mathurāte keśavera nitya sannidhāna
nīlācale puruṣottama--jagannātha' nāma
SYNONYMS
mathurāte—in Mathurā; keśavera—of Lord Keśava; nitya—eternal; san-nidhāna—residence; nīlācale—in Nīlācala (Jagannātha Purī); puruṣottama—Puruṣottama; jagannātha nāma—also known as Jagannātha.
TRANSLATION
"Lord Keśava eternally resides at Mathurā, and Lord Puruṣottama, known by the name Jagannātha, eternally resides at Nīlācala.
TEXT 216
prayāge mādhava, mandāre śrī-madhusūdana
ānandāraṇye vāsudeva, padmanābha janārdana
SYNONYMS
prayāge—at Prayāga; mādhava—Bindu Mādhava; mandāre—at Mandāra-parvata; śrī-madhusūdana—Śrī Madhusūdana; ānanda-araṇye—at the place known as Ānandāraṇya; vāsudeva—Lord Vāsudeva; padmanābha—Lord Padmanābha; janārdana—Lord Janārdana.
TRANSLATION
"At Prayāga, the Lord is situated as Bindu Mādhava, and at Mandāra-parvata, the Lord is known as Madhusūdana. Vāsudeva, Padmanābha and Janārdana reside at Ānandāraṇya.
TEXT 217
viṣṇu-kā�cīte viṣṇu, hari rahe, māyāpure
aiche āra nānā mūrti brahmāṇḍa-bhitare
SYNONYMS
viṣṇu-kā�cīte—at Viṣṇu-kā�cī; viṣṇu—Lord Viṣṇu; hari—Lord Hari; rahe—remains; māyāpure—at Māyāpur; aiche—similarly; āra—also; nānā—various; mūrti—forms; brahmāṇḍa-bhitare—throughout the universe.
TRANSLATION
"At Viṣṇu-kā�cī there is Lord Viṣṇu, at Māyāpur Lord Hari, and throughout the universe a variety of other forms.
PURPORT
All of these forms are mūrti forms, and They are worshiped in the temples. Their names are Keśava at Mathurā, Puruṣottama or Jagannātha at Nīlācala, Śrī Bindu Mādhava at Prayāga, Madhusūdana at Mandāra, and Vāsudeva, Padmanābha and Janārdana at Ānandāraṇya, which is situated in Kerala, South India. At Viṣṇu-kā�cī, which is situated in the Barada state, there is Lord Viṣṇu, and Hari is situated at Māyāpur, Lord Caitanya's birthsite. Thus in different places throughout the universe there are various Deities in temples bestowing Their causeless mercy upon the devotees. All these Deity forms are nondifferent from the mūrtis in the spiritual world of the Vaikuṇṭhas. Although the arcā-mūrti, the worshipable Deity form of the Lord, appears to be made of material elements, it is as good as the spiritual forms found in the spiritual Vaikuṇṭhalokas. The Deity in the temple, however, is visible to the material eyes of the devotee. It is not possible for one in material conditional life to see the spiritual form of the Lord. To bestow causeless mercy upon us, the Lord appears as arcā-mūrti so that we can see Him. It is forbidden to consider the arcā-mūrti to be made of stone or wood. In the Padma Purāṇa it is said:
arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir
viṣṇor vā vaiṣṇavānāṁ kali-mala-mathane pāda-tīrthe 'mbu-buddhiḥ
śrī-viṣṇor nāmni mantre sakala-kaluṣa-he śabde-sāmānya-buddhir
viṣṇau sarveśvareśe tad-itara-sama-dhīr yasya vā nārakī saḥ
No one should consider the Deity in the temple to be made of stone or wood, nor should one consider the spiritual master an ordinary human being. No one should consider a Vaiṣṇava to belong to a particular caste or creed, and no one should consider caraṇāmṛta or Ganges water to be like ordinary water. Nor should anyone consider the Hare Kṛṣṇa mahā-mantra to be a material vibration. All these expansions of Kṛṣṇa in the material world are simply demonstrations of the Lord's mercy and willingness to give facility to His devotees who are engaged in His devotional service within the material world.
TEXT 218
ei-mata brahmāṇḍa-madhye sabāra 'parakāśa'
sapta-dvīpe nava-khaṇḍe yāṅhāra vilāsa
SYNONYMS
ei-mata—in this way; brahmāṇḍa-madhye—within this universe; sabāra—of all of Them; parakāśa—manifestations; sapta-dvīpe—on seven islands; nava-khaṇḍe—in different sections, nine in number; yāṅhāra vilāsa—the pastimes of whom.
TRANSLATION
"Within the universe the Lord is situated in different spiritual manifestations. These are situated on seven islands in nine sections. Thus Their pastimes are going on.
PURPORT
The seven islands are mentioned in the Siddhānta-śiromaṇi:
bhūmer ardhaṁ kṣīra-sindhor udaka-sthaṁ
jambu-dvīpaṁ prāhur ācārya-varyāḥ
ardhe 'nyasmin dvīpa-ṣaṭkasya yāmye
kṣāra-kṣīrādy-ambudhīnāṁ niveśaḥ
śākaṁ tataḥ śālmala-matra kauśaṁ
krau�caṁ ca go-medaka-puṣkare ca
dvayor dvayor antaram ekam ekaṁ
samudrayor dvīpam udāharanti
The seven islands (dvīpas) are known as (1) Jambu, (2) Śāka, (3) Śālmalī, (4) Kuśa, (5) Krau�ca, (6) Gomeda, or Plakṣa, and (7) Puṣkara. The planets are called dvīpa. Outer space is like an ocean of air. just as there are islands in the watery ocean, these planets in the ocean of space are called dvīpas, or islands in outer space. There are nine khaṇḍas, known as (1) Bhārata, (2) Kinnara, (3) Hari, (4) Kuru, (5) Hiraṇmaya, (6) Ramyaka, (7) Ilāvṛta, (8) Bhadrāśva and (9) Ketumāla. These are different parts of the Jambūdvīpa. A valley between two mountains is called a khaṇḍa or varṣa.
TEXT 219
sarvatra prakāśa tāṅra--bhakte sukha dite
jagatera adharma nāśi' dharma sthāpite
SYNONYMS
sarvatra—everywhere; prakāśa—manifestations; tāṅra—His; bhakte—to the devotees; sukha dite—to give happiness; jagatera—of the material world; adharma—irreligious principles; nāśi'-destroying; dharma—religious principles; sthāpite—to establish.
TRANSLATION
"The Lord is situated in all the universes in different forms just to please His devotees. Thus the Lord destroys irreligious principles and establishes religious principles.
PURPORT
In the material world the Lord is situated in different arcā-mūrtis (Deities) in the temples, just to decrease the material activities of the conditioned soul and increase his spiritual activities. Particularly in India there are many temples throughout the country. Devotees may take advantage of them and go see the Lord at Jagannātha Purī, Vṛndāvana, Prayāga, Mathurā, Hardwar and Viṣṇu-kā�cī. When the devotees travel to these places and see the Lord, they become very happy in devotional service.
TEXT 220
iṅhāra madhye kāro haya 'avatāre' gaṇana
yaiche viṣṇu, trivikrama, nṛsiṁha, vāmana
SYNONYMS
iṅhāra madhye—of Them; kāro—of some; haya—there is; avatare—as incarnations; gaṇana—counting; yaiche—as; viṣṇu—Lord Viṣṇu; trivikrama—Lord Trivikrama; nṛsiṁha—Lord Nṛsiṁha; vāmana—Lord Vāmana.
TRANSLATION
"Of these forms, some are considered incarnations. Examples are Lord Viṣṇu, Lord Trivikrama, Lord Nṛsiṁha and Lord Vāmana.
TEXT 221
astra-dhṛti-bheda--nāma-bhedera kāraṇa
cakrādi-dhāraṇa-bheda śuna, sanātana
SYNONYMS
astra-dhṛti—of holding the weapon; bheda—difference; nāma-bhedera—of differences of names; kāraṇa—the cause; cakra-ādi—of weapons, beginning with the disc; dhāraṇa—of holding; bheda—differences; śuna—please hear; sanātana—O Sanātana.
TRANSLATION
"My dear Sanātana, just hear from Me as I tell you how the different viṣṇu-mūrtis hold Their weapons, beginning with the disc, and how They are named differently according to the placement of objects in Their hands.
TEXT 222
dakṣiṇādho hasta haite vāmādhaḥ paryanta
cakrādi astra-dhāraṇa-gaṇanāra anta
SYNONYMS
dakṣiṇa-adhaḥ—the lower right; hasta—hand; haite—from; vāma-adhaḥ—the lower left hand; paryanta—up to; cakra-ādi—beginning with the disc; astra-dhāraṇa—of holding the weapons; gaṇanāra—of counting; anta—the end.
TRANSLATION
"The procedure for counting begins with the lower right hand and goes to the upper right hand, the upper left hand, and the lower left hand. Lord Viṣṇu is named according to the order the objects are held in His hands.
TEXT 223
siddhārtha-saṁhitā kare cabbiśa mūrti gaṇana
tāra mate kahi āge cakrādi-dhāraṇa
SYNONYMS
siddhārtha-saṁhitā—the revealed scripture named Siddhārtha-saṁhitā; kare—does; cabbiśa—twenty-four; mūrti—forms; gaṇana—counting; tāra mate—according to the opinion of Siddhārtha-saṁhitā; kahi—I shall describe; āge—first; cakra-ādi-dhāraṇa—holding of the weapons, beginning with the disc.
TRANSLATION
"According to the Siddhārtha-saṁhitā there are twenty-four forms of Lord Viṣṇu. First I shall describe, according to the opinion of that book, the location of the weapons, beginning with the disc.
PURPORT
The twenty-four forms are (1) Vāsudeva, (2) Saṅkarṣaṇa, (3) Pradyumna, (4) Aniruddha, (5) Keśava, (6) Nārāyaṇa, (7) Mādhava, (8) Govinda, (9) Viṣṇu, (10) Madhusūdana, (11) Trivikrama, (12) Vāmana, (13) Śrīdhara, (14) Hṛṣīkeśa, (15) Padmanābha, (16) Dāmodara, (17) Puruṣottama, (18) Acyuta, (19) Nṛsiṁha, (20) Janārdana, (21) Hari, (22) Kṛṣṇa, (23) Adhokṣaja and (24) Upendra.
TEXT 224
vāsudeva--gadā-śaṅkha-cakra-padma-dhara
saṅkarṣaṇa--gadā-śaṅkha-padma-cakra-kara
SYNONYMS
vāsudeva—Vāsudeva; gadā—club; śaṅkha—conchshell; cakra—disc; padma—lotus flower; dhara—holding; saṅkarṣaṇa—Saṅkarṣaṇa; gadā—club; śaṅkha—conchshell; padma—lotus flower; cakra-kara—the disc in the hand.
TRANSLATION
"In His lower right hand, Lord Vāsudeva holds a club, in the upper right hand a conchshell, in the upper left hand a disc and in the lower left hand a lotus flower. In His lower right hand, Saṅkarṣaṇa holds a club, in His upper right hand a conchshell, in His upper left hand a lotus flower and in His lower left hand a disc.
TEXT 225
pradyumna--cakra-śaṅkha-gadā-padma-dhara
aniruddha--cakra-gadā-śaṅkha-padma-kara
SYNONYMS
pradyumna—Lord Pradyumna; cakra—disc; śaṅkha—conch; gadā—club; padma—lotus; dhara—holding; aniruddha—Lord Aniruddha; cakra—disc; gadā—club; śaṅkha—conch; padma-kara—lotus flower in hand.
TRANSLATION
"Pradyumna holds the disc, conch, club and lotus. Aniruddha holds the disc, club, conch and lotus.
TEXT 226
paravyome vāsudevādi--nija nija astra-dhara
tāṅra mata kahi, ye-saba astra-kara
SYNONYMS
para-vyome—in the spiritual sky; vāsudeva-ādi—beginning with Lord Vāsudeva; nija nija—Their own respective; astra-dhara—holding of different weapons; tāṅra mata kahi—I am speaking the opinion of Siddhārtha-saṁhitā; ye-saba—all; astra-kara—weapons in the different hands.
TRANSLATION
"Thus in the spiritual sky the expansions, headed by Vāsudeva, hold weapons in Their own respective order. I am repeating the opinion of Siddhārtha-saṁhitā in describing Them.
TEXT 227
śrī-keśava--padma-śaṅkha-cakra-gadā-dhara
nārāyaṇa--śaṅkha-padma-gadā-cakra-dhara
SYNONYMS
śrī-keśava—Lord Keśava; padma—lotus; śaṅkha—conch; cakra—disc; gadā—club; dhara—holding; nārāyaṇa—Lord Nārāyaṇa; śaṅkha—conch; padma—lotus; gadā—club; cakra—disc; dhara—holding.
TRANSLATION
"Lord Keśava holds the lotus, conch, disc and club. Lord Nārāyaṇa holds the conch, lotus, club and disc.
TEXT 228
śrī-mādhava--gadā-cakra-śaṅkha-padma-kara
śrī-govinda--cakra-gadā-padma-śaṅkha-dhara
SYNONYMS
śrī-mādhava—Lord Mādhava; gadā—club; cakra—disc; śaṅkha—conch; padma—lotus; kara—in the hands; śrī-govinda—Lord Govinda; cakra—disc; gadā—club; padma—lotus; śaṅkha—conch; dhara—holding.
TRANSLATION
"Lord Mādhava holds the club, disc, conch and lotus. Lord Govinda holds the disc, club, lotus and conch.
TEXT 229
viṣṇu-mūrti--gadā-padma-śaṅkha-cakra-kara
madhusūdana--cakra-śaṅkha-padma-gadā-dhara
SYNONYMS
viṣṇu-mūrti—Lord Viṣṇu; gadā—club; padma—lotus; śaṅkha—conch; cakra—disc; kara—in the hands; madhusūdana—Lord Madhusūdana; cakra—disc; śaṅkha—conch; padma—lotus; gadā—club; dhara—holding.
TRANSLATION
"Lord Viṣṇu holds the club, lotus, conch and disc. Lord Madhusūdana holds the disc, conch, lotus and club.
TEXT 230
trivikrama--padma-gadā-cakra-śaṅkha-kara
śrī-vāmana--śaṅkha-cakra-gadā-padma-dhara
SYNONYMS
trivikrama—Lord Trivikrama; padma—lotus; gadā—club; cakra—disc; śaṅkha—conch; kara—in the hands; śrī-vāmana—Lord Vāmana; śaṅkha—conch; cakra—disc; gadā—club; padma—lotus; dhara—holding.
TRANSLATION
"Lord Trivikrama holds the lotus, club, disc and conch. Lord Vāmana holds the conch, disc, club and lotus.
TEXT 231
śrīdhara--padma-cakra-gadā-śaṅkha-kara
hṛṣīkeśa--gadā-cakra-padma-śaṅkha-dhara
SYNONYMS
śrīdhara—Lord Śrīdhara; padma—lotus; cakra—disc; gadā—club; śaṅkha—conch; kara—in the hands; hṛṣīkeśa—Lord Hṛṣīkeśa; gadā—club; cakra—disc; padma—lotus; śaṅkha—conch; dhara—holding.
TRANSLATION
"Lord Śrīdhara holds the lotus, disc, club and conch. Lord Hṛṣīkeśa holds the club, disc, lotus and conch.
TEXT 232
padmanābha--śaṅkha-padma-cakra-gadā-kara
dāmodara--padma-cakra-gadā-śaṅkha-dhara
SYNONYMS
padmanābha—Lord Padmanābha; śaṅkha—conch; padma—lotus; cakra—disc; gadā—club; kara—in the hands; dāmodara—Lord Dāmodara; padma—lotus; cakra—disc; gadā—club; śaṅkha—conch; dhara—holding.
TRANSLATION
"Lord Padmanābha holds the conch, lotus, disc and club. Lord Dāmodara holds the lotus, disc, club and conch.
TEXT 233
puruṣottama--cakra-padma-śaṅkha-gadā-dhara
śrī-acyuta--gadā-padma-cakra-śaṅkha-dhara
SYNONYMS
puruṣottama—Lord Puruṣottama; cakra—disc; padma—lotus; śaṅkha—conch; gadā—club; dhara—holding; śrī-acyuta—Lord Acyuta; gadā—club; padma—lotus; cakra—disc; śaṅkha—conch; dhara—holding.
TRANSLATION
"Lord Puruṣottama holds the disc, lotus, conch and club. Lord Acyuta holds the club, lotus, disc and conch.
TEXT 234
śrī-nṛsiṁha--cakra-padma-gadā-śaṅkha-dhara
janārdana--padma-cakra-śaṅkha-gadā-kara
SYNONYMS
śrī-nṛsiṁha—Lord Nṛsiṁha; cakra—disc; padma—lotus; gadā—club; śaṅkha—conch; dhara—holding; janārdana—Lord Janārdana; padma—lotus; cakra—disc; śaṅkha—conch; gadā—club; kara—in the hands.
TRANSLATION
"Lord Nṛsiṁha holds the disc, lotus, club and conch. Lord Janārdana holds the lotus, disc, conch and club.
TEXT 235
śrī-hari--śaṅkha-cakra-padma-gadā-kara
śrī-kṛṣṇa--śaṅkha-ga dā-padma-cakra-kara
SYNONYMS
śrī-hari—Lord Hari; śaṅkha—conch; cakra—disc; padma—lotus; gadā—club; kara—in the hand; śrī-kṛṣṇa—Lord Kṛṣṇa; śaṅkha—conch; gadā—club; padma—lotus; cakra—disc; kara—in the hands.
TRANSLATION
"Śrī Hari holds the conch, disc, lotus and club. Lord Śrī Kṛṣṇa holds the conch, club, lotus and disc.
TEXT 236
adhokṣaja--padma-gadā-śaṅkha-cakra-kara
upendra--śaṅkha-gadā-cakra-padma-kara
SYNONYMS
adhokṣaja—Lord Adhokṣaja; padma—lotus; gadā—club; śaṅkha—conch; cakra—disc; kara—in hand; upendra—Lord Upendra; śaṅkha—conch; gadā—club; cakra—disc; padma—lotus; kara—in hand.
TRANSLATION
"Lord Adhokṣaja holds the lotus, club, conch and disc. Lord Upendra holds the conch, club, disc and lotus.
TEXT 237
hayaśīrṣa-pa�carātre kahe ṣola-jana
tāra mate kahi ebe cakrādi-dhāraṇa
SYNONYMS
hayaśīrṣa-pa�carātre—the revealed scripture named the Hayaśīrṣa-pa�carātra; kahe—says; ṣola-jana—sixteen personalities; tāra mate—according to this opinion; kahi—I shall describe; ebe—now; cakra-ādi-dhāraṇa—the holding of weapons, beginning with the disc.
TRANSLATION
"According to the Hayaśīrṣa-pa�carātra, there are sixteen personalities. I shall now describe that opinion of how They hold the weapons.
PURPORT
The sixteen personalities are as follows: (1) Vāsudeva, (2) Saṅkarṣaṇa, (3) Pradyumna, (4) Aniruddha, (5) Keśava, (6) Nārāyaṇa, (7) Mādhava, (B) Govinda, (9) Viṣṇu, (10) Madhusūdana, (11) Trivikrama, (12) Vāmana, (13) Śrīdhara, (14) Hṛṣīkeśa, (15) Padmanābha, (16) Dāmodara.
TEXT 238
keśava-bhede padma-śaṅkha-gadā-cakra-dhara
mādhava-bhede cakra-gadā-śaṅkha-padma-kara
SYNONYMS
keśava-bhede—according to the different opinion about Lord Keśava; padma—lotus; śaṅkha—conch; gadā—club; cakra—and disc; dhara—holding; mādhava-bhede—according to the different opinion about the bodily features of Lord Mādhava; cakra—disc; gadā—club; śaṅkha—conch; padma—lotus; kara—in the hands.
TRANSLATION
"Keśava is described differently as holding the lotus, conch, club and disc, and Mādhava is described as holding disc, club, conch and lotus in His hands.
TEXT 239
nārāyaṇa-bhede nānā astra-bheda-dhara
ityādika bheda ei saba astra-kara
SYNONYMS
nārāyaṇa-bhede—according to the different opinion about the bodily features of Lord Nārāyaṇa; nānā—various; astra—of weapons; bheda-dhara—differences in holding; iti-ādika—in this way; bheda—differentiated; ei saba—all these; astra-kara—weapons in the hands.
TRANSLATION
"According to the Hayaśīrṣa Pa�carātra, Nārāyaṇa and others are also presented differently as holding the weapons in different hands.
TEXT 240
'svayaṁ bhagavān' āra 'līlā-puruṣottama'
ei dui nāma dhare vrajendra-nandana
SYNONYMS
svayam bhagavān—the Supreme Personality of Godhead; āra—and; līlā-puruṣottama—the Lord Puruṣottama of pastimes; ei dui—these two; nāma—names; dhare—takes; vrajendra-nandana—Kṛṣṇa, the son of Nanda Mahārāja.
TRANSLATION
"Kṛṣṇa, the original Supreme Personality of Godhead, indicated as the son of Mahārāja Nanda, has two names. One is svayaṁ bhagavān, and the other is līlā-puruṣottama.
TEXT 241
purīra āvaraṇa-rūpe purīra nava-deśe
nava-vyūha-rūpe nava-mūrti parakāśe
SYNONYMS
purīra—of Dvārakā Purī; āvaraṇa-rūpe—as a covering for the four sides; purīra nava-deśe—in nine different parts of the city; nava-vyūha-rūpe—in nine Deities; nava-mūrti—nine forms; parakāśe—manifests.
TRANSLATION
"Lord Kṛṣṇa personally surrounds Dvārakā Purī as its protector. In different parts of the Purī, in nine places, He expands in nine different forms.
TEXT 242
catvāro vāsudevādyā
nārāyaṇa-nṛsiṁhakau
hayagrīvo mahākroḍo
brahmā ceti navoditāḥ
SYNONYMS
catvāraḥ—four principal protectors; vāsudeva-ādyāḥ—Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha; nārāyaṇa—including Lord Nārāyaṇa; nṛsiṁhakau—as well as Lord Nṛsiṁha; hayagrīvaḥ—Lord Hayagrīva; mahākroḍaḥ—Lord Varāha; brahmā—Lord Brahmā; ca—also; iti—thus; nava-uditāḥ—nine personalities.
TRANSLATION
" 'The nine personalities mentioned are Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, Nārāyaṇa, Nṛsiṁha, Hayagrīva, Varāha and Brahmā.'
PURPORT
This verse is found in the Laghu-bhāgavatāmṛta (1.451). The Brahmā mentioned herein is not a living entity. Sometimes, when there is a scarcity of living entities to take charge of Brahmā's post, Mahā-Viṣṇu expands Himself as Lord Brahmā. This Brahmā is not considered to be a living entity; He is an expansion of Viṣṇu.
TEXT 243
prakāśa-vilāsera ei kailuṅ vivaraṇa
svāṁśera bheda ebe śuna, sanātana
SYNONYMS
prakāśa-vilāsera—of pastime forms and manifestations; ei—this; kailuṅ—I have made; vivaraṇa—description; svāṁśera—of personal expansions; bhede—the differences; ebe—now; śuna—please hear; sanātana—O Sanātana Gosvāmī.
TRANSLATION
"I have already described the pastime and prakāśa forms. Now please hear about the different personal expansions.
TEXT 244
saṅkarṣaṇa, matsyādika,--dui bheda tāṅra
saṅkarṣaṇa--puruṣāvatāra, līlāvatāra āra
SYNONYMS
saṅkarṣaṇa—Saṅkarṣaṇa; matsya-ādika—and incarnations such as the fish; dui—two; bheda—differentiations; tāṅra—His; saṅkarṣaṇa—Saṅkarṣaṇa; puruṣa-avatāra—incarnations of Viṣṇu; līlā-avatāra—pastime incarnations; āra—and.
TRANSLATION
"The first personal expansion is Saṅkarṣaṇa, and the others are incarnations like the fish incarnation. Saṅkarṣaṇa is an expansion of the Puruṣa, or Viṣṇu. The incarnations such as Matsya, the fish incarnation, appear in different yugas for specific pastimes.
PURPORT
The puruṣa-avatāras are the Lords of the universal creation. These are the Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. There are also līlā-avatāras, and these include (1) Catuḥsana, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yaj�a, (6) Nara-Nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣā, (10) Haṁsa, (11) Dhruvapriya, or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiṁha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava Paraśurāma, (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha and (25) Kalki.
These twenty-five Personalities of Godhead are known as līlā-avatāras. Because they appear in each day of Brahmā, or in each kalpa (millennium), they are sometimes known as kalpa-avatāras. Of these incarnations, Haṁsa and Mohinī are not very permanent or well known, but They are listed among the prābhava-avatāras. Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are eternally situated and very widely known. They are also counted among the prābhava incarnations. Kūrma, Matsya, Nārāyaṇa, Varāha, Hayagrīva, Pṛśnigarbha, and Baladeva, the killer of Pralambāsura, are counted among the vaibhava-avatāras.
TEXT 245
avatāra haya kṛṣṇera ṣaḍ-vidha prakāra
puruṣāvatāra eka, līlāvatāra āra
SYNONYMS
avatāra—incarnations; haya—there are; kṛṣṇera—of Lord Kṛṣṇa; ṣaṭ-vidha prakāra—six kinds; puruṣa-avatāra—incarnations of Viṣṇu; eka—one; līlā-avatāra—incarnations for the execution of pastimes; āra—also.
TRANSLATION
"There are six types of incarnations [avatāras] of Kṛṣṇa. One is the incarnations of Viṣṇu [puruṣa-avatāras], and another is the incarnations meant for the performance of pastimes [līlā-avatāras].
TEXT 246
guṇāvatāra, āra manvantarāvatāra
yugāvatāra, āra śaktyāveśāvatāra
SYNONYMS
guṇa-avatāra—the incarnations to control the material qualities; āra—also; manu-antara-avatāra—the incarnations of the Manus; yuga-avatāra—the incarnations according to different yugas; āra—and; śakti-āveśa-avatāra—empowered incarnations.
TRANSLATION
"There are incarnations that control the material qualities [guṇa-avatāras], incarnations of the Manus [manvantara-avatāras], incarnations in different millenniums [yuga-avatāras] and incarnations of empowered living entities [śaktyāveśa-avatāras].
PURPORT
The guṇa-avatāras are three-Lord Brahmā, Lord Śiva and Lord Viṣṇu (Bhāg. 10.88.3). The avatāras of Manu, or manvantara-avatāras, are listed as follows in Śrīmad-Bhāgavatam (8.1.5,13): (1) Yaj�a, (2) Vibhu, (3) Satyasena, (4) Hari, (5) Vaikuṇṭha, (6) Ajita, (7) Vāmana, (8) Sārvabhauma, (9) Ṛṣabha, (10) Viṣvaksena, (11) Dharmasetu, (12) Sudhāmā, (13) Yogeśvara and (14) Bṛhadbhānu. Altogether these are fourteen in number, and of these, both Yaj�a and Vāmana are also counted among the līlā-avatāras. All these Manu incarnations are sometimes called vaibhava-avatāras.
The four yuga-avatāras are (1) śukla (white) in the Satya-yuga (Bhāg. 11.5.21), (2) rakta (red) in the Tretā-yuga (Bhāg. 11.5.24), (3) śyāma (dark blue) in the Dvāpara-yuga (Bhāg. 11.5.27), and (4) generally kṛṣṇa (black) but in special cases pīta (yellow) as Caitanya Mahāprabhu in the Kali-yuga, (Bhāg. 11.5.32 and 10.8.13).
The śaktyāveśa-avatāra is categorized into (1) forms of divine absorption (bhagavad-āveśa) like Kapiladeva or Ṛṣabhadeva and (2) divinely empowered forms (śaktyāveśa), of whom there are seven: (1) Śeṣa Nāga in the Vaikuṇṭha world, empowered for the personal service of the Supreme Lord (sva-sevana-śakti), (2) Anantadeva, empowered to bear all the planets within the universe (bhū-dhāraṇa-śakti), (3) Lord Brahmā, empowered with the energy to create the cosmic manifestation (sṛṣṭi-śakti), (4) Catuḥsana, or the Kumāras, specifically empowered to distribute transcendental knowledge (j�āna-śakti), (5) Nārada Muni, empowered to distribute devotional service (bhakti-śakti), (6) Mahārāja Pṛthu, specifically empowered to rule and maintain the living entities (pālana-śakti) and (7) Paraśurāma, specifically empowered to cut down rogues and demons (duṣṭa-damana-śakti).
TEXT 247
bālya, paugaṇḍa haya vigrahera dharma
eta-rūpe līlā karena vrajendra-nandana
SYNONYMS
bālya—childhood; paugaṇḍa—boyhood; haya—there are; vigrahera—of the Deity; dharma—characteristics; eta-rūpe—in so many forms; līlā—pastimes; karena—executes; vrajendra-nandana—Kṛṣṇa, the son of Nanda Mahārāja.
TRANSLATION
"Childhood and boyhood are the typical ages of the Deity. Kṛṣṇa, the son of Mahārāja Nanda, performed His pastimes as a child and as a boy.
TEXT 248
ananta avatāra kṛṣṇera, nāhika gaṇana
śākhā-candra-nyāya kari dig-daraśana
SYNONYMS
ananta—unlimited; avatāra—incarnations; kṛṣṇera—of Lord Kṛṣṇa; nāhika gaṇana—there is no possibility of counting; śākhā-candra-nyāya—by the analogy of the moon and the branches of a tree; kari—I make; dik-daraśana—a slight indication.
TRANSLATION
"There are innumerable incarnations of Kṛṣṇa, and there is no possibility of counting them. We can simply indicate them by giving the example of the moon and the branches of a tree.
PURPORT
Although the moon appears to be located in the branches of a tree, it is actually situated very far away. Similarly, none of the avatāras, or incarnations, of Lord Kṛṣṇa are within this material world, but they are visible by the causeless mercy of the Lord. We should not consider them to belong to this material world. As stated in Bhagavad-gītā:
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." (Bg. 9.11)
Avatāras descend of their own free will, and although they may act like ordinary human beings, they do not belong to this material world. Lord Kṛṣṇa and His avatāras can be understood only by the grace of the Lord.
nāyam ātmā pravacanena labhyo
na medhayā na bahunā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām
(Kaṭha Upaniṣad 1.2.23)
athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan
(Bhāg. 10.14.29)
TEXT 249
avatārā hy asaṅkhyeyā
hareḥ sattva-nidher dvijāḥ
yathā 'vidāsinaḥ kulyāḥ
sarasaḥ syuḥ sahasraśaḥ
SYNONYMS
avatārāḥ—all the incarnations; hi—certainly; asaṅkhyeyāḥ—beyond counting; hareḥ—from the Supreme Personality of Godhead; sattva-nidheḥ—who is the reservoir of spiritual energy; dvijāḥ—O brāhmaṇas; yathā—as; avidāsinaḥ—containing a great reservoir of water; kulyāḥ—small ponds; sarasaḥ—from a lake; syuḥ—must be; sahasraśaḥ—by hundreds and thousands of times.
TRANSLATION
" 'O learned brāhmaṇas, just as hundreds and thousands of small ponds issue from great reservoirs of water, innumerable incarnations flow from Śrī Hari, the Supreme Personality of Godhead and the reservoir of all power.'
PURPORT
This verse is quoted from Śrīmad-Bhāgavatam (1.3.26).
TEXT 250
prathamei kare kṛṣṇa 'puruṣāvatāra'
seita puruṣa haya trividha prakāra
SYNONYMS
prathamei—in the beginning; kare—does; kṛṣṇa—Lord Kṛṣṇa; puruṣa-avatāra—the incarnation of the three Viṣṇus (Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu); seita—that; puruṣa—Viṣṇu; haya—becomes; tri-vidha pra-kāra—three different manifestations.
TRANSLATION
"In the beginning, Kṛṣṇa incarnates Himself as puruṣa-avatāras, or Viṣṇu incarnations. These are of three types.
PURPORT
Up to this verse, the many types of expansions have been described. Now the manifestations of the Lord's different potencies will be described.
TEXT 251
viṣṇos tu trīṇi rūpāṇi
puruṣākhyāny atho viduḥ
ekaṁ tu mahataḥ sraṣṭṛ
dvitīyaṁ tv aṇḍa-saṁsthitam
tṛtīyaṁ sarva-bhūta-sthaṁ
tāni j�ātvā vimucyate
SYNONYMS
viṣṇoḥ—of Lord Viṣṇu; tu—certainly; trīṇi—three; rūpāṇi—forms; puruṣa-ākhyāni—celebrated as the puruṣa; atho—how; viduḥ—they know; ekam—one of them; tu—but; mahataḥ sraṣṭṛ—the creator of the total material energy; dvitīyam—the second; tu—but; aṇḍa-saṁsthitam—situated within the universe; tṛtīyam—the third; sarva-bhūta-stham—within the hearts of all living entities; tāni—these three; j�ātvā—knowing; vimucyate—one becomes liberated.
TRANSLATION
" 'Viṣṇu has three forms called puruṣas. The first, Mahā-Viṣṇu, is the creator of the total material energy [mahat], the second is Garbhodakaśāyī, who is situated within each universe, and the third is Kṣīrodakaśāyī, who lives in the heart of every living being. He who knows these three becomes liberated from the clutches of māyā.'
PURPORT
This verse appears in the Laghu-bhāgavatāmṛta (Pūrva-khaṇḍa 33), where it has been quoted from the Sātvata-tantra.
TEXT 252
ananta-śakti-madhye kṛṣṇera tina śakti pradhāna
'icchā-śakti' 'j�āna-śakti' 'kriyā-śakti' nāma
SYNONYMS
ananta-śakti—of unlimited potencies; madhye—in the midst; kṛṣṇera—of Lord Kṛṣṇa; tina—three; śakti—potencies; pradhāna—are chief; icchā-śakti—willpower; j�āna-śakti—the power of knowledge; kriyā-śakti—the creative energy; nāma—named.
TRANSLATION
"Kṛṣṇa has unlimited potencies, out of which three are chief-willpower, the power of knowledge and the creative energy.
TEXT 253
icchā-śakti-pradhāna kṛṣṇa--icchāya sarva-kartā
j�āna-śakti-pradhāna vāsudeva adhiṣṭhātā
SYNONYMS
icchā-śakti—of willpower; pradhāna—predominator; kṛṣṇa—Lord Kṛṣṇa; icchāya—simply by willing; sarva-kartā—the creator of everything; j�āna-śakti-pradhāna—the predominator of the power of knowledge; vāsudeva—Lord Vāsudeva; adhiṣṭhātā—reservoir.
TRANSLATION
"The predominator of the willing potency is Lord Kṛṣṇa, for by His supreme will everything comes into existence. In willing, there is a need for knowledge, and that knowledge is expressed through Vāsudeva.
TEXT 254
icchā-j�āna-kriyā vinā nā haya sṛjana
tinera tina-śakti meli' prapa�ca-racana
SYNONYMS
icchā-j�āna-kriyā—thinking, feeling, willing, knowledge and activity; vina—without; nā—not; haya—there is; sṛjana—creation; tinera—of the three; tina-śakti—three potencies; meli'-being amalgamated; prapa�ca-racana—there is the cosmic manifestation.
TRANSLATION
"There is no possibility of creation without thinking, feeling, willing, knowledge and activity. The combination of the supreme will, knowledge and action brings about the cosmic manifestation.
TEXT 255
kriyā-śakti-pradhāna saṅkarṣaṇa balarāma
prākṛtāprākṛta-sṛṣṭi karena nirmāṇa
SYNONYMS
kriyā-śakti-pradhāna—the predominator of the creative energy; saṅkarṣaṇa—Lord Saṅkarṣaṇa; balarāma—Lord Balarāma; prākṛta—material; aprākṛta—spiritual; sṛṣṭi—worlds; karena—does; nirmāṇa—creation.
TRANSLATION
"Lord Saṅkarṣaṇa is Lord Balarāma. Being the predominator of the creative energy, He creates both the material and spiritual worlds.
TEXT 256
ahaṅkārera adhiṣṭhātā kṛṣṇera icchāya
goloka, vaikuṇṭha sṛje cic-chakti-dvārāya
SYNONYMS
ahaṅkārera—of egotism; adhiṣṭhātā—the source or predominating Deity; kṛṣṇera—of Lord Kṛṣṇa; icchāya—by the will; goloka—the supreme spiritual planet, known as Goloka; vaikuṇṭha—other, lower planets, known as Vaikuṇṭhas; sṛje—creates; cit-śakti-dvārāya—by the spiritual energy.
TRANSLATION
"That original Saṅkarṣaṇa [Lord Balarāma] is the cause of both the material and spiritual creation. He is the predominating deity of egotism, and by the will of Kṛṣṇa and the power of the spiritual energy, He creates the spiritual world, which consists of the planet Goloka Vṛndāvana and the Vaikuṇṭha planets.
TEXT 257
yadyapi asṛjya nitya cic-chakti-vilāsa
tathāpi saṅkarṣaṇa-icchāya tāhāra prakāśa
SYNONYMS
yadyapi—although; asṛjya—there is no question of creation; nitya—eternal; cit-śakti-vilāsa—pastimes of the eternal spiritual energy; tathāpi—still; saṅkarṣaṇa-icchāya—by the will of Saṅkarṣaṇa; tāhāra—of the spiritual world; prakāśa—manifestation.
TRANSLATION
"Although there is no question of creation as far as the spiritual world is concerned, the spiritual world is nonetheless manifest by the supreme will of Saṅkarṣaṇa. The spiritual world is the abode of the pastimes of the eternal spiritual energy.
TEXT 258
sahasra-patraṁ kamalaṁ
gokulākhyaṁ mahat-padam
tat-karṇikāraṁ tad-dhāma
tad anantāṁśa-sambhavam
SYNONYMS
sahasra-patram—with thousands of petals; kamalam—resembling a lotus flower; gokula-ākhyam—named Gokula; mahat-padam—the supreme abode; tat-karṇikāram—the whorl of that lotus flower; tat-dhāma—the abode of the Lord; tat—that; ananta-aṁśa—from the expansion of energy of Ananta; sambhavam—creation.
TRANSLATION
" 'Gokula, the supreme abode and planet, appears like a lotus flower that has a thousand petals. The whorl of that lotus is the abode of the Supreme Lord, Kṛṣṇa. This lotus-shaped supreme abode is created by the will of Lord Ananta.'
PURPORT
This verse is quoted from Brahma-saṁhitā (5.2).
TEXT 259
māyā-dvāre sṛje teṅho brahmāṇḍera gaṇa
jaḍa-rūpā prakṛti nahe brahmāṇḍa-kāraṇa
SYNONYMS
māyā-dvāre—by the agency of the external energy; sṛje—creates; teṅho—Lord Saṅkarṣaṇa; brahmāṇḍera gaṇa—all the groups of universes; jaḍa-rūpā—appearing dull; prakṛti—the material energy; nahe—is not; brahmāṇḍa-kāraṇa—the cause of the cosmic manifestation.
TRANSLATION
"By the agency of the material energy, this same Lord Saṅkarṣaṇa creates all the universes. The dull material energy-known in modern language as nature-is not the cause of the material universe.
TEXT 260
jaḍa haite sṛṣṭi nahe īśvara-śakti vine
tāhātei saṅkarṣaṇa kare śaktira ādhāne
SYNONYMS
jaḍa haite—from the dull material energy; sṛṣṭi nahe—the cosmic manifestation is not possible; īśvara-śakti vine—without the help of the energy of the Supreme Lord, the Personality of Godhead; tāhātei—in the material energy; saṅkarṣaṇa—Lord Saṅkarṣaṇa; kare—does; śaktira—of the spiritual energy; ādhāne—empowering.
TRANSLATION
"Without the Supreme Personality of Godhead's energy, dull matter cannot create the cosmic manifestation. Its power does not arise from the material energy itself but is endowed by Saṅkarṣaṇa.
TEXT 261
īśvarera śaktye sṛṣṭi karaye prakṛti
lauha yena agni-śaktye pāya dāha-śakti
SYNONYMS
īśvarera śaktye—by the energy of the Supreme Personality of Godhead; sṛṣṭi—creation; kara ye—does; prakṛti—material energy; lauha—iron; yena—as; agni-śaktye—by the power of fire; pāya—gets; dāha-śakti—the power to burn.
TRANSLATION
"Dull matter alone cannot create anything. The material energy produces the creation by the power of the Supreme Personality of Godhead. Iron itself has no power to burn, but when iron is placed in fire, it is empowered to burn.
TEXT 262
etau hi viśvasya ca bīja-yonī
rāmo mukundaḥ puruṣaḥ pradhānam
anvīya bhūteṣu vilakṣaṇasya
j�ānasya ceśāta imau purāṇau
SYNONYMS
etau—these two, namely Rāma and Kṛṣṇa; hi—certainly; viśvasya—of the universe; ca—and; bīja-yonī—both the cause and ingredient; rāmaḥ—Balarāma; mukundaḥ—Kṛṣṇa; puruṣaḥ—the original Mahā-Viṣṇu; pradhānam—material energy; anvīya—after entering; bhūteṣu—into the material elements; vilakṣaṇasya—of varieties of manifestation; j�ānasya—of knowledge; ca—also; īśāte—are the controlling power; imau—both of Them; purāṇau—are the original cause.
TRANSLATION
" 'Balarāma and Kṛṣṇa are the original efficient and material causes of the material world. As Mahā-Viṣṇu and the material energy, They enter into the material elements and create the diversities by multi-energies. Thus They are the cause of all causes.'
PURPORT
This verse is quoted from Śrīmad-Bhāgavatam (10.46.31).
TEXT 263
sṛṣṭi-hetu yei mūrti prapa�ce avatare
sei īśvara-mūrti 'avatāra' nāma dhare
SYNONYMS
sṛṣṭi-hetu—for the purpose of creation; yei mūrti—which form of the Lord; prapa�ce—in the material world; avatare—descends; sei—that; īśvara-mūrti—form of the Lord; avatāra—incarnation; nāma dhare—takes the name.
TRANSLATION
"The form of the Lord that descends into the material world to create is called an avatāra, or incarnation.
TEXT 264
māyātīta paravyome sabāra avasthāna
viśve avatari' dhare 'avatāra' nāma
SYNONYMS
māyā-atīta—beyond the material nature; para-vyome—in the spiritual sky; sabāra—all of them; avasthāna—residence; viśve—within the material universe; avatari'-coming down; dhare—take; avatāra nāma—the name avatāra.
TRANSLATION
"All the expansions of Lord Kṛṣṇa are actually residents of the spiritual world. However, when they descend into the material world, they are called incarnations [avatāras].
TEXT 265
sei māyā avalokite śrī-saṅkarṣaṇa
puruṣa-rūpe avatīrṇa ha-ilā prathama
SYNONYMS
sei māyā—that material energy; avalokite—just to glance over; śrī-saṅkarṣaṇa—Saṅkarṣaṇa; puruṣa-rūpe—in the original form of Mahā-Viṣṇu; avatīrṇa—incarnated; ha-ilā—became; prathama—at first.
TRANSLATION
"To glance over that material energy and empower her, Lord Saṅkarṣaṇa first incarnates as Lord Mahā-Viṣṇu.
TEXT 266
jagṛhe pauruṣaṁ rūpaṁ
bhagavān mahad-ādibhiḥ
sambhūtaṁ ṣoḍaśa-kalam
ādau loka-sisṛkṣayā
SYNONYMS
jagṛhe—accepted; pauruṣam rūpam—the form of the puruṣa incarnation; bhagavān—the Supreme Personality of Godhead; mahat-ādibhiḥ—with the material energy, etc.; sambhūtam—created; ṣoḍaśa—sixteen; kalam—elements; ādau—in the beginning; loka—of the material worlds; sisṛkṣayā—with a desire for the creation.
TRANSLATION
" 'In the beginning of the creation, the Lord expanded Himself in the form of the puruṣa incarnation, accompanied by all the ingredients of material creation. First He created the sixteen principal energies suitable for creation. This was for the purpose of manifesting the material universes.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.3.1). For an explanation, refer to Ādi-līlā, Chapter Five, verse 84.
TEXT 267
ādyo 'vatāraḥ puruṣaḥ parasya
kālaḥ svabhāvaḥ sad-asan-manaś ca
dravyaṁ vikāro guṇa indriyāṇi
virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ
SYNONYMS
ādyaḥ avatāraḥ—the original incarnation; puruṣaḥ—the Lord; parasya—of the Supreme; kālaḥ—time; svabhāvaḥ—nature; sat-asat—cause and effect; manaḥ ca—as well as the mind; dravyam—the five elements; vikāraḥ—transformation or the false ego; guṇaḥ—modes of nature; indriyāṇi—senses; virāṭ—the universal form; svarāṭ—complete independence; sthāsnu—immovable; cariṣṇu—movable; bhūmnaḥ—of the Supreme Personality of Godhead.
TRANSLATION
" 'Kāraṇābdhiśāyī Viṣṇu [Mahā-Viṣṇu] is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, elements, material ego, modes of nature, senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and nonmoving.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.6.42). For an explanation, refer to Ādi-līlā, Chapter Five, verse 83.
TEXT 268
sei puruṣa virajāte karena śayana
'kāraṇābdhiśāyī' nāma jagat-kāraṇa
SYNONYMS
sei puruṣa—the Supreme Personality of Godhead; virajāte—on the border known as Virajā; karena śayana—lies down; kāraṇa-abdhi-śāyī—Kāraṇābdhiśāyī; nāma—named; jagat-kāraṇa—is the original cause of material creation.
TRANSLATION
"That original Personality of Godhead, named Saṅkarṣaṇa, first lies down in the river Virajā, which serves as a border between the material and spiritual worlds. As Kāraṇābdhiśāyī Viṣṇu, He is the original cause of the material creation.
TEXT 269
kāraṇābdhi-pāre māyāra nitya avasthiti
virajāra pāre paravyome nāhi gati
SYNONYMS
kāraṇa-abdhi-pāre—on one bank of the Causal Ocean; māyāra—of the material energy; nitya—eternal; avasthiti—position; virajāra pāre—on the other bank of the Virajā, or the Causal Ocean; para-vyome—in the spiritual world or sky; nāhi—there is not; gati—admission.
TRANSLATION
"The Virajā, or Causal Ocean, is the border between the spiritual and material worlds. The material energy is situated on one shore of that ocean, and it cannot enter onto the other shore, which is the spiritual sky.
TEXT 270
pravartate yatra rajas tamas tayoḥ
sattvaṁ ca miśraṁ na ca kāla-vikramaḥ
na yatra māyā kim utāpare harer
anuvratā yatra surāsurārcitāḥ
SYNONYMS
pravartate—exists; yatra—where; rajaḥ—the mode of passion; tamaḥ—the mode of ignorance; tayoḥ—of both of them; sattvam ca—and the mode of goodness; miśram—mixture; na—not; ca—also; kāla-vikramaḥ—the influence of time or annihilation; na—not; yatra—where; māyā—external energy; kim—what; uta—to speak; apare—others; hareḥ—of the Supreme Personality of Godhead; anuvratāḥ—strict followers; yatra—where; sura—by demigods; asura—and by demons; arcitāḥ—being worshiped.
TRANSLATION
" 'In the spiritual world, there is neither the mode of passion, the mode of ignorance nor a mixture of both, nor is there adulterated goodness, nor the influence of time or māyā itself. Only the pure devotees of the Lord, who are worshiped both by demigods and by demons, reside in the spiritual world as the Lord's associates.'
PURPORT
This verse from Śrīmad-Bhāgavatam (2.9.10) was spoken by Śrīla Śukadeva Gosvāmī. He was answering the questions of Parīkṣit Mahārāja, who asked how the living entity falls down into the material world. Śukadeva Gosvāmī explained the cream of Śrīmad-Bhāgavatam in four verses, which had been explained to Lord Brahmā at the end of the severe austerities he performed for one thousand celestial years. At that time, Brahmā was shown the spiritual world and its transcendental nature.
TEXT 271
māyāra ye dui vṛtti--'māyā' āra 'pradhāna'
'māyā' nimitta-hetu, viśvera upādāna 'pradhāna'
SYNONYMS
māyāra—of the material nature; ye—which; dui—two; vṛtti—functions; māyā—called māyā; āra—and; pradhāna—ingredients; māyā—the word ma-ya; nimitta-hetu—the efficient cause; viśvera—of the material universe; upādāna—ingredients; pradhāna—is called pradhāna.
TRANSLATION
"Māyā has two functions. One is called māyā, and the other is called pradhāna. Māyā refers to the efficient cause, and pradhāna refers to the ingredients that create the cosmic manifestation.
PURPORT
For a further explanation, see Ādi-līlā, Chapter Five, verse 58.
TEXT 272
sei puruṣa māyā-pāne kare avadhāna
prakṛti kṣobhita kari' kare vīryera ādhāna
SYNONYMS
sei puruṣa—that Supreme Personality of Godhead; māyā-pāne—toward māyā; kare avadhāna—glances; prakṛti—the material nature; kṣobhita kari'-making agitated; kare—impregnates; vīryera—of the semina; ādhāna—injection.
TRANSLATION
"When the Supreme Personality of Godhead glances over the material energy, she becomes agitated. At that time, the Lord injects the original semina of the living entities.
PURPORT
In Bhagavad-gītā (7.10), Kṛṣṇa says, bījaṁ māṁ sarva-bhūtānām: "I am the original seed of all existences." This is also confirmed in another verse in Bhagavad-gītā (14.4):
sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad-yonir
ahaṁ bīja-pradaḥ pitā
"It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father."
For a further explanation, one may refer to Brahma-saṁhitā (Chapter Five, verses 10-13). Brahma-saṁhitā also states (5.51):
agnir mahī gaganam ambu marud diśaś ca
kālas tathātma-manasīti jagat-trayāṇi
yasmād bhavanti vibhavanti viśanti yaṁ ca
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
All material elements, as well as the spiritual sparks (individual souls), are emanating from the Supreme Personality of Godhead. This is also confirmed by the Vedānta-sūtra (1.1). janmādy asya yataḥ: "The Absolute Truth is He from whom everything emanates." He is the Supreme Truth: satyaṁ paraṁ dhīmahi (Bhāg. 1.1.1). The absolute ultimate truth is Kṛṣṇa. Oṁ namo bhagavate vāsudevāya janmādy asya yato 'nvayād itarataś cārtheṣv abhij�aḥ sva-rāṭ: "The Absolute Truth is a person who is directly and indirectly cognizant of the entire cosmic manifestation." (Bhāg. 1.1.1)
The Absolute Truth, the Supreme Personality of Godhead, educated Lord Brahmā from the heart (Bhāg. 1.1.1): tene brahma hṛdā ya ādi-kavaye. Therefore the Absolute Truth cannot be dull matter; the Absolute Truth must be the Supreme Person Himself. Sei puruṣa māyā-pāne kare avadhāna. Simply by His glance, material nature is impregnated with all living entities. According to their karma and fruitive activity, they emerge in different bodies. That is the explanation given by Bhagavad-gītā (2.13):
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras 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."
TEXT 273
svāṅga-viśeṣābhāsa-rūpe prakṛti-sparśana
jīva-rūpa 'bīja' tāte kailā samarpaṇa
SYNONYMS
sva-aṅga-viśeṣa-ābhāsa-rūpe—in the form of a specific shadow from His personal body; prakṛti-sparśana—the Lord glances over the material nature; jīva-rūpa—having the form of the sparklike living entities, who are parts and parcels; bīja—semina; tāte—in that material nature; kailā samarpaṇa—impregnated.
TRANSLATION
"To impregnate with the seeds of living entities, the Lord Himself does not directly touch the material energy, but by His specific functional expansion, He touches the material energy, and thus the living entities, who are His parts and parcels, are impregnated into material nature.
PURPORT
According to Bhagavad-gītā:
mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati
"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." (Bg. 15.7)
The word prakṛti-sparśana is explained in Caitanya-caritamṛta in reference to the way the living entities come in contact with dull matter. The glancing is performed by Mahā-Viṣṇu: sa aikṣata lokān nu sṛjā iti (Aitareya Upaniṣad 1.1.1). In the conditional stage we impregnate according to the bodily conception-that is, by sexual intercourse-but the Supreme Lord does not need sexual intercourse to impregnate. The impregnation is performed simply by His glance. This is also explained in the Brahma-saṁhitā (5.32):
aṅgāni yasya sakalendriya-vṛttimanti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Govinda can impregnate simply by glancing. In other words, His eyes can work as His genitals. He does not need genitals to beget a child. Indeed, Kṛṣṇa can beget any one of the living entities with any part of His body.
The word svāṅga-viśeṣābhāsa-rūpe, the form by which the Lord begets living entities in the material world, is explained herein. He is Lord Śiva. In the Brahma-saṁhitā it is stated that Lord Śiva, who is another form of Mahā-Viṣṇu, is like yogurt. Yogurt is nothing but milk, yet it is not milk. Similarly, Lord Śiva is considered the father of this universe, and material nature is considered the mother. The father and mother are known as Lord Śiva and the goddess Durgā. Together, Lord Śiva's genitals and the vagina of goddess Durgā are worshiped as śiva-liṅga. This is the origin of the material creation. Thus Lord Śiva's position is between the living entity and the Supreme Lord. Lord Śiva is neither the Supreme Personality of Godhead nor the living entity. He is the form through which the Supreme Lord works to beget living entities within this material world. As yogurt is prepared when milk is mixed with a culture, the form of Lord Śiva expands when the Supreme Personality of Godhead is in touch with material nature. The impregnation of material nature by the father, Lord Śiva, is wonderful because at one time innumerable living entities are conceived. Bhāgo jīvaḥ sa vij�eyaḥ sa cānantyāya kalpate (Śvetāśvatara Upaniṣad 5.9). These living entities are very, very small.
keśāgra-śata-bhāgasya
śatāṁśa-sadṛśātmakaḥ
jīvaḥ sūkṣma-svarūpo 'yam
saṅkhyātīto hi cit-kaṇaḥ
"If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities. They are all cit-kaṇa, particles of spirit, not matter."
The innumerable brahmāṇḍas, or universes, come from the pores of the Lord's body, and innumerable living entities also come from the pores of the transcendental body of the Lord. This is the process of material creation. Without the living entity, this material nature has no value. Both emanate from the pores of the transcendental body of Lord Mahā-Viṣṇu. They are different energies. That is explained in Bhagavad-gītā:
bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies." (Bg. 7.4) The material elements also come from the body of the Supreme Personality of Godhead, and they are also a different type of energy. Although the living entities also come from the Lord's body, they are categorized as a superior energy.
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
"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." (Bg. 7.5) The inferior energy, matter, cannot act without the superior energy. All these things are very clearly explained in the Vedas. The materialistic theory that life develops from matter is incorrect. Life and matter come from the supreme living entity; therefore, being the source of both, that supreme living entity, Kṛṣṇa, is described in Vedānta-sūtra as janmādy asya yataḥ (1.1), or the original source of everything, sarva-kāraṇa-kāraṇam. This is further explained in the following verse.
TEXT 274
daivāt kṣubhita-dharmiṇyāṁ
svasyāṁ yonau paraḥ pumān
ādhatta vīryaṁ sā 'sūta
mahat-tattvaṁ hiraṇmayam
SYNONYMS
daivāt—from time immemorial; kṣubhita-dharmiṇyām—the material nature, which is subjected to agitation; svasyām—which belongs to the Supreme as one of His energies; yonau—in the womb from which the living entity takes his birth; paraḥ pumān—the Supreme Brahman, the Personality of Godhead; ādhatta—impregnated; vīryam—semina; sā—that material nature; asūta—produced; mahat-tattvam—the total material energy; hiraṇmayam—the original source for the emanation of varieties of material things.
TRANSLATION
" 'From time immemorial, after agitating the material nature into three qualities, the Supreme Personality of Godhead places the semina of innumerable living entities within the womb of that material nature. Thus material nature gives birth to the total material energy known as the hiraṇmaya-mahat-tattva, the original symbolic representation of the cosmic manifestation.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (3.26.19). Lord Kapila is explaining to His mother the relationship between the Supreme Personality of Godhead and material nature. He is informing her how the Supreme Personality of Godhead is the original cause of the living entities, who emanated from material nature. Over and above the twenty-eight elements of the material creation is the Supreme Personality of Godhead, the cause of all causes. Life comes not from matter but from life itself. As explained in the Vedas: nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The Supreme Lord is the original source of life.
TEXT 275
kāla-vṛttyā tu māyāyāṁ
guṇamayyām adhokṣajaḥ
puruṣeṇātma-bhūtena
vīryam ādhatta vīryavān
SYNONYMS
kāla-vṛttyā—in due course of time, as the immediate cause of creation; tu—but; māyāyām—within the material nature; guṇa-mayyām—full of the three material modes of nature (sattva-guṇa, rajo-guṇa and tamo-guṇa); adhokṣajaḥ—the Supreme Personality of Godhead, who is beyond material conceptions; puruṣeṇa—by the enjoyer of material nature; ātma-bhūtena—who is an expansion of His personal self; vīryam—semina; ādhatta—placed; vīryavān—the omnipotent.
TRANSLATION
" 'In due course of time, the Supreme Personality of Godhead [Mahā-Viṣṇu or Mahā-Vaikuṇṭhanātha], by the agency of a further expansion of His personal self, places the seed of the living entities within the womb of material nature.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (3.5.26). This verse tells how the living entities come in contact with material nature. Just as a woman cannot beget children without uniting with a man, material nature cannot beget living entities without being in union with the Supreme Personality of Godhead. There is a history of how the Absolute Lord becomes the father of all living entities. In every system of religion, it is accepted that God is the supreme father of all living entities. According to Christianity, the supreme father, God, provides the living entities with all of life's necessities. Therefore they pray, "Give us this day our daily bread." Any religion that does not accept the Supreme Lord as the absolute father is called kaitava-dharma, or a cheating religion. Such religious systems are rejected in Śrīmad-Bhāgavatam (1.1.2): dharmaḥ projjhita-kaitavo 'tra. Only an atheist does not accept the omnipotent supreme father. If one accepts the omnipotent supreme father, he abides by His orders and becomes a religious person.
TEXT 276
tabe mahat-tattva haite trividha ahaṅkāra
yāhā haite devatendriya-bhūtera pracāra
SYNONYMS
tabe—thereafter; mahat-tattva haite—from the total material energy; tri-vidha—three kinds of; ahaṅkāra—egotism; yāhā haite—from which; devatā—of predominating deities; indriya—of the senses; bhūtera—and of material elements; pracāra—expansion.
TRANSLATION
"First the total material energy is manifest, and from this arise the three types of egotism, which are the original sources from which all demigods [controlling deities], senses and material elements expand.
PURPORT
The three types of egotism (ahaṅkāra) are technically known as vaikārika, taijasa and tāmasa. The mahat-tattva is situated within the heart, or citta, and the predominating Deity of the mahat-tattva is Lord Vāsudeva (Bhāg. 3.26.21). The mahat-tattva is transformed into three divisions: (1) vaikārika, egotism in goodness (sāttvika-ahaṅkāra), from which the eleventh sense organ, the mind, is manifest and whose predominating Deity is Aniruddha (Bhāg. 3.26.27-28); (2) taijasa, or egotism in passion (rājasa-ahaṅkāra), from which the senses and intelligence are manifest and whose predominating Deity is Lord Pradyumna (Bhāg. 3.26.29-31); (3) tāmasa, or egotism in ignorance, from which sound vibration (śabda-tanmātra) expands. From the sound vibration, the sky (ākāśa) is manifest and, the senses, beginning with the ear, are also manifest (Bhāg. 3.26.32). Of these three types of egotism, Lord Saṅkarṣaṇa is the predominating Deity. In the philosophical discourse known as the Sāṅkhya-kārikā, it is stated: sāttvika ekādaśakaḥ pravartate vaikṛtād ahaṅkārāt-bhūtādes tan-mātraṁ tāmasa-taijasādy-ubhayam.
TEXT 277
sarva tattva mili' sṛjila brahmāṇḍera gaṇa
ananta brahmāṇḍa, tāra nāhika gaṇana
SYNONYMS
sarva tattva—all different elements; mili'-combining; sṛjila—created; brahmāṇḍera gaṇa—all the universes; ananta brahmāṇḍa—those universes are unlimited in number; tāra nāhika gaṇana—there is no possibility of counting them.
TRANSLATION
"Combining all the different elements, the Supreme Lord created all the universes. Those universes are unlimited in number; there is no possibility of counting them.
TEXT 278
iṅho mahat-sraṣṭā puruṣa--'mahā-viṣṇu' nāma
ananta brahmāṇḍa tāṅra loma-kūpe dhāma
SYNONYMS
iṅho—He; mahat-sraṣṭā—the creator of the mahat-tattva, or total material energy; puruṣa—the person; mahā-viṣṇu nāma—called Lord Mahā-Viṣṇu; ananta—unlimited; brahmāṇḍa—universes; tāṅra—of His body; loma-kūpe—within the hair holes; dhāma—are situated.
TRANSLATION
"The first form of Lord Viṣṇu is called Mahā-Viṣṇu. He is the original creator of the total material energy. The innumerable universes emanate from the pores of His body.
TEXTS 279-280
gavākṣe uḍiyā yaiche reṇu āse yāya
puruṣa-niśvāsa-saha brahmāṇḍa bāhirāya
punarapi niśvāsa-saha yāya abhyantara
ananta aiśvarya tāṅra, saba--māyā-pāra
SYNONYMS
gavākṣe—from a hole at the top of a wall; uḍiyā—floating; yaiche—as; reṇu—atomic particles; āse yāya—come and go; puruṣa-niśvāsa-saha—with the exhaling of Mahā-Viṣṇu; brahmāṇḍa—the universes; bāhirāya—come outside; punarapi—again; niśvāsa-saha—by His inhalation; yāya—go; abhyantara—within; ananta—unlimited; aiśvarya—opulences; tāṅra—of Him; saba—everything; māyā-pāra—beyond the material conception.
TRANSLATION
"These universes are understood to be floating in air as the Mahā-Viṣṇu exhales. They are like atomic particles that float in sunshine and pass through the holes of a screen. All these universes are thus created by the exhalation of Mahā-Viṣṇu, and when Mahā-Viṣṇu inhales, they return to His body. The unlimited opulences of Mahā-Viṣṇu are completely beyond material conception.
TEXT 281
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
SYNONYMS
yasya—whose; eka—one; niśvasita—of breath; kālam—time; atha—thus; avalambya—taking shelter of; jīvanti—live; loma-vilajāḥ—grown from the hair holes; jagat-aṇḍa-nāthāḥ—the masters of the universes (the Brahmās); viṣṇuḥ mahān—the Supreme Lord Mahā-Viṣṇu; saḥ—that; iha—here; yasya—whose; kalā-viśeṣaḥ—particular plenary portion or expansion; govindam—Lord Govinda; ādi-puruṣam—the original person; tam—Him; aham—I; bhajāmi—worship.
TRANSLATION
" 'The Brahmās and other lords of the mundane worlds appear from the pores of the Mahā-Viṣṇu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, for Mahā-Viṣṇu is a portion of His plenary portion.'
PURPORT
This is a quotation from Brahma-saṁhitā (5.48).
TEXT 282
samasta brahmāṇḍa-gaṇera iṅho antaryāmī
kāraṇābdhiśāyī--saba jagatera svāmī
SYNONYMS
samasta brahmāṇḍa-gaṇera—of the aggregate of the brahmāṇḍas, or universes; iṅho—that Lord Mahā-Viṣṇu; antaryāmī—the Supersoul; kāraṇa-abdhi-śāyī—Lord Mahā-Viṣṇu, lying on the Causal Ocean; saba jagatera—of all the universes; svāmī—the Supreme Lord.
TRANSLATION
"Mahā-Viṣṇu is the Supersoul of all the universes. Lying on the Causal Ocean, He is the master of all material worlds.
TEXT 283
eita kahiluṅ prathama puruṣera tattva
dvitīya puruṣera ebe śunaha mahattva
SYNONYMS
eita—thus; kahiluṅ—I have explained; prathama puruṣera—of the first incarnation of the Personality of Godhead; tattva—the truth; dvitīya puruṣera—of the second incarnation of the Personality of Godhead; ebe—now; śunaha—please hear; mahattva—glories.
TRANSLATION
"I have thus explained the truth of the first Personality of Godhead, Mahā Viṣṇu. I shall now explain the glories of the second Personality of Godhead.
TEXT 284
sei puruṣa ananta-koṭi brahmāṇḍa sṛjiyā
ekaika-mūrtye praveśilā bahu mūrti ha�ā
SYNONYMS
sei puruṣa—that Personality of Godhead, Mahā-Viṣṇu; ananta-koṭi brahmāṇḍa—millions and trillions of brahmāṇḍas, or universes; sṛjiyā—after creating; eka-eka—in each one of them; mūrtye—in a form; praveśilā—entered; bahu mūrti ha�ā—becoming many forms.
TRANSLATION
"After creating the total number of universes, which are unlimited, the Mahā-Viṣṇu expanded Himself into unlimited forms and entered into each of them.
TEXT 285
praveśa kariyā dekhe, saba--andhakāra
rahite nāhika sthāna, karilā vicāra
SYNONYMS
praveśa kariyā—after entering; dekhe—He sees; saba—everywhere; andhakāra—complete darkness; rahite—to remain there; nāhika sthāna—there was no place; karilā vicāra—then He considered.
TRANSLATION
"When Mahā-Viṣṇu entered each of the limitless universes, He saw that there was darkness all around and that there was no place to stay. He therefore began to consider the situation.
TEXT 286
nijāṅga-sveda-jale brahmāṇḍārdha bharila
sei jale śeṣa-śayyāya śayana karila
SYNONYMS
nija-aṅga—from His own personal body; sveda-jale—by emitting the water of perspiration; brahmāṇḍa-ardha—half of the universe; bharila—filled; sei jale—on that water; śeṣa-śayyāya—on the bed of Lord Śeṣa; śayana karila—lay down.
TRANSLATION
"With the perspiration produced from His own body, the Lord filled half the universe with water. He then lay down on that water on the bed of Lord Śeṣa.
TEXT 287
tāṅra nābhi-padma haite uṭhila eka padma
sei padme ha-ila brahmāra janma-sadma
SYNONYMS
tāṅra nābhi-padma haite—from His lotus navel; uṭhila—grew; eka—one; padma—lotus flower; sei padme—on that lotus flower; ha-ila—there was; brahmāra—of Lord Brahmā; janma-sadma—the place of generation.
TRANSLATION
"A lotus flower then sprouted from the lotus navel of that Garbhodakaśāyī Viṣṇu. That lotus flower became Lord Brahmā's birthplace.
TEXT 288
sei padma-nāle ha-ila caudda bhuvana
teṅho 'brahmā' ha�ā sṛṣṭi karila sṛjana
SYNONYMS
sei padma-nāle—within the stem of that lotus; ha-ila—became manifested; caudda—fourteen; bhuvana—planetary systems; teṅho—He; brahmā—Lord Brahmā; ha�ā—having become; sṛṣṭi—the material creation; karila sṛjana—created.
TRANSLATION
"In the stem of that lotus flower the fourteen worlds were generated. Then He became Lord Brahmā and created the entire universe.
TEXT 289
'viṣṇu'-rūpa ha�ā kare jagat pālane
guṇātīta viṣṇu--sparśa nāhi māyā-sane
SYNONYMS
viṣṇu-rūpa—Lord Kṛṣṇa in His form as Viṣṇu; ha�ā—becoming; kare—does; jagat pālane—maintenance of the material world; guṇa-atīta—beyond the material qualities, transcendental; viṣṇu—Lord Viṣṇu; sparśa—touching; nāhi—there is not; māyā-sane—with māyā, the material energy.
TRANSLATION
"In this way, the Supreme Personality of Godhead in His form of Viṣṇu maintains the entire material world. Since He is always beyond the material qualities, the material nature cannot touch Him.
PURPORT
The influence of the material energy cannot touch Lord Viṣṇu as she touches Lord Brahmā and Lord Śiva. Therefore it is said that Lord Viṣṇu is transcendental to the material qualities. The incarnations of the material qualities-Lord Śiva and Lord Brahmā-are under the jurisdiction of the external energy. Lord Viṣṇu, however, is different. In the mantras of the Ṛg Veda it is said: oṁ tad viṣṇoḥ paramaṁ padam (Ṛg Veda-saṁhitā 1.22.20). The words paramaṁ padam indicate that He is transcendental to the material qualities. Because Lord Viṣṇu is not within the jurisdiction of the material qualities, He is always superior to the living entities who are controlled by material energy. This is one of the differences between the Supreme Lord and the living entities. Lord Brahmā is a very powerful living entity, and Lord Śiva is even more powerful. Therefore Lord Śiva is not accepted as a living entity, but at the same time is not considered to be on the level of Lord Viṣṇu.
TEXT 290
'rudra'-rūpa dhari kare jagat saṁhāra
sṛṣṭi, sthiti, pralaya haya icchāya yāṅhāra
SYNONYMS
rudra-rūpa dhari—accepting the form of Lord Śiva; kare—performs; jagat saṁhāra—dissolution of the universal creation; sṛṣṭi—creation; sthiti—maintenance; pralaya—and dissolution; haya—take place; icchāya—by the will; yāṅhāra—of whom.
TRANSLATION
"The Supreme Lord, and His form of Rudra [Lord Śiva], brings about the dissolution of this material creation. In other words, by His will only, there is creation, maintenance and dissolution of the whole cosmic manifestation.
TEXT 291
brahmā, viṣṇu, śiva--tāṅra guṇa-avatāra
sṛṣṭi-sthiti-pralayera tinera adhikāra
SYNONYMS
brahmā—Lord Brahmā; viṣṇu—Lord Viṣṇu; śiva—Lord Śiva; tāṅra—of Garbhodakaśāyī Viṣṇu; guṇa-avatāra—incarnations of the material qualities; sṛṣṭi-sthiti-pralayera—of the three functions, namely creation, maintenance and dissolution; tinera adhikāra—there is control by the three deities (Lord Brahmā, Lord Viṣṇu and Lord Śiva).
TRANSLATION
"Brahmā, Viṣṇu and Śiva are His three incarnations of the material qualities. Creation, maintenance and destruction respectively are under the charge of these three personalities.
TEXT 292
hiraṇyagarbha-antaryāmī--garbhodakaśāyī
'sahasra-śīrṣādi' kari' vede yāṅre gāi
SYNONYMS
hiraṇyagarbha—named Hiraṇyagarbha; antaryāmī—the Supersoul; garbha-udaka-śāyī—Lord Garbhodakaśāyī Viṣṇu; sahasra-śīrṣā-ādi kari'-by the Vedic hymns beginning with sahasra-śīrṣā (Ṛg Veda-saṁhitā 10.90); vede yāṅre ga-i—unto whom the Vedas pray.
TRANSLATION
"Garbhodakaśāyī Viṣṇu, known within the universe as Hiraṇyagarbha and the antaryāmī, or Supersoul, is glorified in the Vedic hymns, beginning with the hymn that starts with the word sahasra-śīrṣā.
TEXT 293
ei ta' dvitīya-puruṣa--brahmāṇḍera īśvara
māyāra 'āśraya' haya, tabu māyā-pāra
SYNONYMS
ei ta'—in this way; dvitīya-puruṣa—the second Personality of Godhead; brahmāṇḍera īśvara—the master of the universe; māyāra—of the external, material energy; āśraya haya—becomes the shelter; tabu—still; māyā-pāra—is beyond the touch of the material energy.
TRANSLATION
"This second Personality of Godhead, known as Garbhodakaśāyī Viṣṇu, is the master of each and every universe and the shelter of the external energy. Nonetheless, He remains beyond the touch of the external energy.
TEXT 294
tṛtīya-puruṣa viṣṇu--'guṇa-avatāra'
dui avatāra-bhitara gaṇanā tāṅhāra
SYNONYMS
tṛtīya-puruṣa—the third Personality; viṣṇu—Lord Viṣṇu; guṇa-avatāra—the incarnation of the material quality of goodness; dui avatāra-bhitara—within the two incarnations; gaṇanā-tāṅhāra—He is designated.
TRANSLATION
"The third expansion of Viṣṇu is the Kṣīrodakaśāyī Viṣṇu, who is the incarnation of the quality of goodness. He is to be counted within the two types of incarnations [puruṣa-avatāras and guṇa-avatāras].
TEXT 295
virāṭ vyaṣṭi-jīvera teṅho antaryāmī
kṣīrodakaśāyī teṅho--pālana-kartā, svāmī
SYNONYMS
virāṭ—the universal form; vyaṣṭi-jīvera—of all other living entities; teṅho—He; antaryāmī—the Supersoul; kṣīra-udaka-śāyī—Lord Viṣṇu who lies down in the ocean of milk; teṅho—He; pālana-kartā—the maintainer; svāmī—the master.
TRANSLATION
"This Kṣīrodakaśāyī Viṣṇu is the universal form of the Lord and is the Supersoul within every living entity. He is known as Kṣīrodakaśāyī, or the Lord who lies on the ocean of milk. He is the maintainer and master of the universe.
TEXT 296
puruṣāvatārera ei kailuṅ nirūpaṇa
līlāvatāra ebe śuna, sanātana
SYNONYMS
puruṣa-avatārera—of all the puruṣa-avatāras; ei—this; kailuṅ nirūpaṇa—I have described; līlā-avatāra—incarnations for pastimes; ebe—now; śuna—please hear; sanātana—O Sanātana.
TRANSLATION
"O Sanātana, I have definitively described the three puruṣa-avatāras of Viṣṇu. Now please hear from Me about the pastime incarnations.
TEXT 297
līlāvatāra kṛṣṇera nā yāya gaṇana
pradhāna kariyā kahi dig-daraśana
SYNONYMS
līlā-avatāra—incarnations for pastimes; kṛṣṇera—of Lord Kṛṣṇa; nā yāya gaṇana—are not countable; pradhāna kariyā—chiefly; kahi—let me describe; dik-daraśana—by a sample direction.
TRANSLATION
"No one can count the innumerable pastime incarnations of Lord Kṛṣṇa, but I shall describe the principal ones.
TEXT 298
matsya, kūrma, raghunātha, nṛsiṁha, vāmana
varāhādi--lekhā yāṅra nā yāya gaṇana
SYNONYMS
matsya—the fish incarnation; kūrma—the tortoise incarnation; raghunātha—Lord Rāmacandra; nṛsiṁha—the man-lion incarnation; vāmana—the dwarf incarnation; varāha-ādi—the hog incarnation and others; lekhā—describing; yāṅra—of which incarnations; nā yāya gaṇana—cannot be counted.
TRANSLATION
"Some of the pastime incarnations are the fish incarnation, the tortoise incarnation, Lord Rāmacandra, Lord Nṛsiṁha, Lord Vāmana, and Lord Varāha. There is no end to them.
TEXT 299
matsyāśva-kacchapa-nṛsiṁha-varāha-haṁsa-
rājanya-vipra-vibudheṣu kṛtāvatāraḥ
tvaṁ pāsi nas tribhuvanaṁ ca tathādhuneśa
bhāraṁ bhuvo hara yadūttama vandanaṁ te
SYNONYMS
matsya—in the forms of a fish; aśva—of a horse; kacchapa—of a tortoise; nṛsiṁha—of Lord Nṛsiṁhadeva; varāha—of a boar; haṁsa—of a swan; rājanya—of Lord Rāmacandra; vipra—of Lord Paraśurāma; vibudheṣu—and of Vāmanadeva; kṛta-avatāraḥ—who have accepted incarnation; tvam—You; pāsi—please protect; naḥ—us demigods; tri-bhuvanam ca—and the three worlds; tathā—as well; adhunā—now; īśa—O Lord; bhāram—the burden; bhuvaḥ—of the universe; hara—kindly take away; yadu-uttama—O best of the Yadu dynasty; vandanam te—to You we offer our prayers.
TRANSLATION
" 'O Lord of the universe, best of the Yadu dynasty, we are offering our prayers unto You mainly to diminish the heavy burden of the universe. Indeed, You diminished this burden formerly by incarnating in the form of a fish, a horse [Hayagrīva], a tortoise, a lion [Lord Nṛsiṁha], a boar [Lord Varāha] and a swan. You also incarnated as Lord Rāmacandra, Paraśurāma and Vāmana the dwarf. You have always protected us demigods and the universe in this way. Now please continue.'
PURPORT This is a quotation from Śrīmad-Bhāgavatam (10.2.40).
TEXT 300
līlāvatārera kailuṅ dig-daraśana
guṇāvatārera ebe śuna vivarana
SYNONYMS
līlā-avatārera—of the incarnations of pastimes; kailuṅ—I have done; dik-daraśana—indicating the direction only; guṇa-avatārera—of incarnations of the material qualities; ebe—now; śuna vivaraṇa—hear the description.
TRANSLATION
"I have given a few examples of pastime incarnations. Now I will describe the guṇa-avatāras, the incarnations of the material qualities. Please listen.
TEXT 301
brahmā, viṣṇu, śiva,--tina guṇa avatāra
tri-guṇa aṅgīkari' kare sṛṣṭy-ādi-vyavahāra
SYNONYMS
brahmā, viṣṇu, śiva—Lord Brahmā, Lord Viṣṇu and Lord Śiva; tina—three; guṇa avatāra—the incarnations of the material qualities; tri-guṇa—the three qualities of material nature; aṅgīkari'-accepting; kare—does; sṛṣṭi-ādi-vyavahāra—transactions in reference to the creation, maintenance and dissolution.
TRANSLATION
"There are three functions within this material world. Everything here is created, everything is maintained for some time, and everything is finally dissolved. The Lord therefore incarnates Himself as the controllers of the three qualities-sattva-guṇa, rajo-guṇa and tamo-guṇa [goodness, passion and ignorance]. Thus the transactions of the material world take place.
TEXT 302
bhakti-miśra-kṛta-puṇye kona jīvottama
rajo-guṇe vibhāvita kari' tāṅra mana
SYNONYMS
bhakti-miśra-kṛta-puṇye—because of pious activities mixed with devotional service; kona—someone; jīva-uttama—the best of the living entities; rajaḥ-guṇe—by the mode of passion; vibhāvita—influenced; kari'-making; tāṅra—his; mana—mind.
TRANSLATION
"Because of his past pious activities mixed with devotional service, the first-class living entity is influenced by the mode of passion within his mind.
TEXT 303
garbhodakaśāyī-dvārā śakti sa�cāri'
vyaṣṭi sṛṣṭi kare kṛṣṇa brahmā-rūpa dhari'
SYNONYMS
garbha-udaka-śāyi-dvārā—by Lord Garbhodakaśāyī Viṣṇu; śakti sa�cāri'-giving him special powers; vyaṣṭi—total; sṛṣṭi—creation; kare—does; kṛṣṇa—Lord Kṛṣṇa; brahmā-rūpa dhari'-accepting the form of Lord Brahmā.
TRANSLATION
"Such a devotee is empowered by Garbhodakaśāyī Viṣṇu. In this way, an incarnation of Kṛṣṇa in the form of Brahmā engineers the total creation of the universe.
PURPORT
The Garbhodakaśāyī Viṣṇu puruṣa-avatāra expansion of Lord Viṣṇu accepts the material modes-sattva-guṇa, rajo-guṇa and tamo-guṇa-and thus incarnates as Lord Viṣṇu, Brahmā and Śiva. These are incarnations of the material qualities. Among the many superior living entities qualified with pious activities and devotional service, one, called Lord Brahmā, is infused with the quality of passion by the supreme will of Garbhodakaśāyī Viṣṇu. Thus Lord Brahmā becomes the incarnation of the creative energy of the Lord.
TEXT 304
bhāsvān yathāśma-sakaleṣu nijeṣu tejaḥ
svīyaṁ kiyat prakaṭayaty api tadvad atra
brahmā ya eṣa jagad-aṇḍa-vidhāna-kartā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
SYNONYMS
bhāsvān—the illuminating sun; yathā—as; aśma-sakaleṣu—in various types of precious stones; nijeṣu—his own; tejaḥ—brilliance; svīyam—his own; kiyat—to some extent; prakaṭayati—manifests; api—also; tadvat—similarly; atra—here; brahmā—Lord Brahmā; yaḥ—who is; eṣaḥ—the Lord; jagat-aṇḍa-vidhāna-kartā—becomes the chief of the universe; govindam ādi-puruṣam—Lord Govinda, the original Supreme Personality of Godhead; tam—Him; aham—I; bhajāmi—worship.
TRANSLATION
" 'The sun manifests his brilliance in a gem, although it is stone. Similarly, the original Personality of Godhead, Govinda, manifests His special power in a pious living entity. Thus the living entity becomes Brahmā and manages the affairs of the universe. Let me worship Govinda, the original Personality of Godhead.'
PURPORT
This is a quotation from Brahma-saṁhitā (5.49).
TEXT 305
kona kalpe yadi yogya jīva nāhi pāya
āpane īśvara tabe aṁśe 'brahmā' haya
SYNONYMS
kona kalpe—in some lifetime of Brahmā; yadi—if; yogya—suitable; jīva—living entity; nāhi—not; pāya—is available; āpane—personally; īśvara—the Supreme Lord; tabe—then; aṁśe—by His plenary expansion; brahmā haya—becomes Lord Brahmā.
TRANSLATION
"If in a kalpa a suitable living entity is not available to take charge of Brahmā's post, the Supreme Personality of Godhead Himself personally expands and becomes Lord Brahmā.
PURPORT
One day of Brahmā consists of the four yugas multiplied a thousand times-or, according to solar calculations, 4,320,000,000 years-and such also is the duration of his night. One year of Brahmā's life consists of 360 days and nights, and Brahmā lives for one hundred such years. Such is the life of a Brahmā.
TEXT 306
yasyāṅghri-paṅkaja-rajo 'khila-loka-pālair
mauly-uttamair dhṛtam upāsita-tīrtha-tīrtham
brahmā bhavo 'ham api yasya kalāḥ kalāyāḥ
śrīś codvahema ciram asya nṛpāsanaṁ kva
SYNONYMS
yasya—whose; aṅghri-paṅkaja—lotuslike feet; rajaḥ—the dust; akhila-loka—of the universal planetary systems; pālaiḥ—by the masters; mauli-uttamaiḥ—with valuable turbans on their heads; dhṛtam—accepted; upāsita—worshiped; tīrtha-tīrtham—the sanctifier of the holy places; brahmā—Lord Brahmā; bhavaḥ—Lord Śiva; aham api—even I; yasya—of whom; kalāḥ—portions; kalāyāḥ—of a plenary portion; śrīḥ—the goddess of fortune; ca—and; udvahema—we carry; ciram—eternally; asya—of Him; nṛpa-āsanam—the throne of a king; kva—where.
TRANSLATION
" 'What is the value of a throne to Lord Kṛṣṇa? The masters of the various planetary systems accept the dust of His lotus feet on their crowned heads. That dust makes the holy places sacred, and even Lord Brahmā, Lord Śiva, Lakṣmī and I myself, who are all portions of His plenary portion, eternally carry that dust on our heads.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.68.37). When the Kauravas flattered Baladeva so that He would become their ally and spoke ill of Śrī Kṛṣṇa, Lord Baladeva was angry and spoke this verse.
TEXT 307
nijāṁśa-kalāya kṛṣṇa tamo-guṇa aṅgīkari'
saṁhārārthe māyā-saṅge rudra-rūpa dhari
SYNONYMS
nija-aṁśa—of His personal plenary expansion; kalāya—by an expansion known as kalā; kṛṣṇa—Lord Kṛṣṇa; tamaḥ-guṇa—the material mode of darkness; aṅgīkari'-accepting; saṁhāra-arthe—for the purpose of dissolution; māyā-saṅge—in association with the external energy; rudra-rūpa—the form of Rudra; dhari—assumes.
TRANSLATION
"Lord Kṛṣṇa, the Supreme Personality of Godhead, expands a portion of His plenary portion and, accepting the association of the material mode of ignorance, assumes the form of Rudra to dissolve the cosmic manifestation.
PURPORT
This is a description of the Rudra form, which is another expansion of Kṛṣṇa. Only viṣṇu-mūrtis are expansions of Kṛṣṇa's personal and plenary portions. Mahā Viṣṇu, who lies on the Causal Ocean, is an expansion of Saṅkarṣaṇa. When Garbhodakaśāyī Viṣṇu accepts the material modes of nature for the purpose of dissolving the cosmic manifestation, His form is called Rudra. As already explained, Lord Viṣṇu is the controller of māyā. How, then, can He associate with māyā? The conclusion is that the incarnation of Lord Śiva or Lord Brahmā indicates the absence of the supreme power of Viṣṇu. When the supreme power is not there, it is possible to associate with māyā, the external energy. Lord Brahmā and Lord Śiva are to be considered creations of māyā.
TEXT 308
māyā-saṅga-vikārī rudra--bhinnābhinna rūpa
jīva-tattva nahe, nahe kṛṣṇera 'svarūpa'
SYNONYMS
māyā-saṅga—by association with māyā; vikārī—transformed; rudra—the form of Rudra; bhinna-abhinna rūpa—having different types of forms; jīva-tattva nahe—still he is not called jīva-tattva; nahe—nor; kṛṣṇera—of Lord Kṛṣṇa; sva-rūpa—personal form.
TRANSLATION
"Rudra, Lord Śiva, has various forms, which are transformations brought about by association with māyā. Although Rudra is not on a level with the jīva-tattvas, he still cannot be considered a personal expansion of Lord Kṛṣṇa.
PURPORT
Rudra is simultaneously one with and different from the viṣṇu-tattva. Due to his association with māyā, he is different from the viṣṇu-tattva, but at the same time he is an expansion of Kṛṣṇa's personal form. This situation is called bhedābheda-tattva, or acintya-bhedābheda-tattva, simultaneously one and different.
TEXT 309
dugdha yena amla-yoge dadhi-rūpa dhare
dugdhāntara vastu nahe, dugdha haite nāre
SYNONYMS
dugdha—milk; yena—as; amla:yoge—in association with a sour substance; dadhi-rūpa—the form of yogurt; dhare—takes; dugdha-antara—something other than milk; vastu—substance; nahe—is not; dugdha—milk; haite—to be; nāre—is not able.
TRANSLATION
"Milk is transformed into yogurt when it associates with a yogurt culture. Thus yogurt is nothing but milk, but still it is not milk.
PURPORT
Of the three deities supervising the creation, maintenance and dissolution of the universe, Lord Viṣṇu is never separate from the original Viṣṇu. However, Lord Śiva and Brahmā, due to their association with māyā, are different from Viṣṇu. Viṣṇu cannot be transformed into any form of material energy. Whenever there is association with māyā, the personality involved must be different from Lord Viṣṇu. Therefore Lord Śiva and Lord Brahmā are called guṇa-avatāras, for they associate with the material qualities. The conclusion is that Rudra is a transformation of Viṣṇu, but he is not exactly Lord Viṣṇu. Therefore, he does not come within the category of the viṣṇu-tattvas. Thus he is inconceivably one with Viṣṇu and different from Him. The example given in this verse is very clear. Milk is compared to Viṣṇu. As soon as milk touches a sour substance, it becomes yogurt, or Lord Śiva. Although yogurt is constitutionally milk it cannot be used in place of milk.
TEXT 310
kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt
sa�jāyate na tu tataḥ pṛthag asti hetoḥ
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
SYNONYMS
kṣīram—milk; yathā—as; dadhi—yogurt; vikāra-viśeṣa—with a special transforming agent; yogāt—by mixing; sa�jāyate—is transformed into; na—not; tu—but; tataḥ—from the milk; pṛthak—separated; asti—is; hetoḥ—which is the cause; yaḥ—who; śambhutām—the nature of Lord Śiva; api—even though; tathā—as; samupaiti—accepts; kāryāt—from the matter of some particular business; govindam—unto Govinda, the Supreme Personality of Godhead; ādi-puruṣam—the original person; tam—unto Him; aham—I; bhajāmi—offer my respectful obeisances.
TRANSLATION
" 'Milk changes into yogurt when mixed with a yogurt culture, but actually it is constitutionally nothing but milk. Similarly, Govinda, the Supreme Personality of Godhead, assumes the form of Lord Śiva [Śambhu] for the special purpose of material transactions. I offer my obeisances at His lotus feet.'
PURPORT
This is a quotation from Brahma-saṁhitā (5.45).
TEXT 311
'śiva'--māyā-śakti-saṅgī, tamo-guṇā veśa
māyātīta, guṇātīta 'viṣṇu'--parameśa
SYNONYMS
śiva—Lord Śiva; māyā-śakti-saṅgī—an associate of the external energy; tamaḥ-guṇa-āveśa—absorbed by the quality of ignorance; māyā-atīta—transcendental to the external energy; guṇa-atīta—transcendental to the qualities of matter; viṣṇu—Viṣṇu; parama-īśa—the Supreme Lord.
TRANSLATION
"Lord Śiva is an associate of the external energy; therefore he is absorbed in the material quality of darkness. Lord Viṣṇu is transcendental to māyā and the qualities of māyā. Therefore He is the Supreme Personality of Godhead.
PURPORT
Viṣṇu is beyond the range of the material manifestation, and He is not within the control of the material energy. He is the supreme independent Personality of Godhead. This is even admitted by Śaṅkarācārya: nārāyaṇaḥ paro 'vyaktāt (Gīta-bhāṣya). In his constitutional form, Śiva is a mahā-bhāgavata, a supreme devotee of the Lord, but because he accepts māyā's association-especially the quality of ignorance-he is not free from māyā's influence. Such an intimate association is completely absent in the Supreme Personality of Godhead, Viṣṇu. Lord Śiva accepts māyā, but in the presence of Lord Viṣṇu, māyā does not exist. Consequently Lord Śiva has to be considered a product of māyā. When Lord Śiva is free from māyā's influence, he is in the position of a mahā-bhāgavata, a supreme devotee of Lord Viṣṇu. Vaiṣṇavānāṁ yathā śambhuḥ.
TEXT 312
śivaḥ śakti-yuktaḥ śaśvat
triliṅgo guṇa-saṁvṛtaḥ
vaikārikas taijasaś ca
tāmasaś cety ahaṁ tridhā
SYNONYMS
śivaḥ—Lord Śiva; śakti-yuktaḥ—associated with material nature; śaśvat—eternally; tri-liṅgaḥ—in three features; guṇa-saṁvṛtaḥ—covered by the modes of nature; vaikārikaḥ—one is called vaikārika; taijasaḥ ca—another is called taijasa; tāmasaḥ ca—as well as tāmasa; iti—thus; aham—egotism; tri-dhā—three kinds.
TRANSLATION
" 'The truth about Lord Śiva is that he is always covered with three material coverings-vaikārika, taijasa and tāmasa. Because of these three modes of material nature, he always associates with the external energy and egotism itself.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.88.3).
TEXT 313
harir hi nirguṇaḥ sākṣāt
puruṣaḥ prakṛteḥ paraḥ
sa sarva-dṛg upadraṣṭā
taṁ bhajan nirguṇo bhavet
SYNONYMS
hariḥ—the Supreme Personality of Godhead, Viṣṇu; hi—certainly; nirguṇaḥ—transcendental to all material qualities; sākṣāt—directly; puruṣaḥ—the supreme enjoyer; prakṛteḥ—material nature; paraḥ—beyond; saḥ—He; sarva-dṛk—the seer of everything; upadraṣṭā—the overseer of everything; tam—Him; bhajan—by worshiping; nirguṇaḥ—transcendental to material qualities; bhavet—one becomes.
TRANSLATION
" 'Śrī Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature; therefore He is the supreme transcendental person. He can see everything inside and outside; therefore He is the supreme overseer of all living entities. If someone takes shelter at His lotus feet and worships Him, he also attains a transcendental position.'
PURPORT
This is also a quotation from Śrīmad-Bhāgavatam (10.88.5).
TEXT 314
pālanārtha svāṁśa viṣṇu-rūpe avatāra
sattva-guṇa draṣṭā, tāte guṇa-māyā-pāra
SYNONYMS
pālana-artha—for maintenance; svāṁśa—personal plenary expansion; viṣṇu-rūpe—in the form of Lord Viṣṇu; avatāra—incarnation; sattva-guṇa—of the mode of goodness; draṣṭā—director; tāte—therefore; guṇa-māyā-pāra—transcendental to the material modes of nature.
TRANSLATION
"For the maintenance of the universe, Lord Kṛṣṇa descends as His personal plenary expansion in the form of Viṣṇu. He is the director of the mode of goodness; therefore He is transcendental to the material energy.
TEXT 315
svarūpa--aiśvarya-pūrṇa, kṛṣṇa-sama prāya
kṛṣṇa aṁśī, teṅho aṁśa, vede hena gāya
SYNONYMS
sva-rūpa—personal expansion; aiśvarya-pūrṇa—full of all opulences; kṛṣṇa-sama—equal to Kṛṣṇa; prāya—almost; kṛṣṇa aṁśī—Kṛṣṇa is the Supreme Personality of Godhead; teṅho—Lord Viṣṇu; aṁśa—personal expansion; vede—the Vedas; hena—thus; gāya—sing.
TRANSLATION
"Lord Viṣṇu is in the category of svāṁśa because He has opulences almost equal to Kṛṣṇa's. Kṛṣṇa is the original person, and Lord Viṣṇu is His personal expansion. This is the verdict of all Vedic literature.
PURPORT
Although an incarnation of the material energy, Lord Brahmā is nonetheless the director of the material mode of passion. Similarly, Lord Śiva, although simultaneously one with and different from Lord Kṛṣṇa, is still the incarnation of the mode of darkness. However, Lord Viṣṇu is Kṛṣṇa's personal expansion; therefore He is the director of the mode of goodness and is always transcendentally situated beyond the jurisdiction of the modes of material nature. Lord Viṣṇu is the original personal expansion of Kṛṣṇa, and Kṛṣṇa is the original source of all incarnations. As far as power is concerned, Lord Viṣṇu is as powerful as Lord Kṛṣṇa because He possesses all the opulences.
TEXT 316
dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
SYNONYMS
dīpa-arciḥ—the flame of a lamp; eva—as; hi—certainly; daśā-antaram—another lamp; abhyupetya—expanding; dīpāyate—illuminates; vivṛta-hetu—with its expanded cause; samāna-dharmā—equally powerful; yaḥ—who; tādṛk—similarly; eva—certainly; hi—certainly; ca—also; viṣṇutayā—by His expansion as Lord Viṣṇu; vibhāti—illuminates; govindam—to Lord Kṛṣṇa; ādi-puruṣam—the supreme original person; tam—to Him; aham—I; bhajāmi—offer my worshipful respect.
TRANSLATION
" 'When the flame of one candle is expanded to another candle and placed in a different position, it burns separately, and its illumination is as powerful as the original candle. Similarly, the Supreme Personality of Godhead, Govinda, expands Himself in different forms as Viṣṇu, who is equally luminous, powerful and opulent. Let me worship that Supreme Personality of Godhead, Govinda.'
PURPORT
This is a quotation from Brahma-saṁhitā (5.46).
TEXT 317
brahmā, śiva--āj�ā-kārī bhakta-avatāra
pālanārthe viṣṇu--kṛṣṇera svarūpa-ākāra
SYNONYMS
brahmā—Lord Brahmā; śiva—Lord Śiva; āj�ā-kārī—order carriers; bhakta-avatāra—incarnations of devotees; pālana-arthe—for maintenance; viṣṇu—Lord Viṣṇu; kṛṣṇera—of Lord Kṛṣṇa; svarūpa-ākāra—in the form of a personal feature.
TRANSLATION
"The conclusion is that Lord Brahmā and Lord Śiva are simply devotee incarnations who carry out orders. However, Lord Viṣṇu, the maintainer, is the personal feature of Lord Kṛṣṇa.
TEXT 318
sṛjāmi tan-niyukto 'ham-
haro harati tad-vaśaḥ
viśvaṁ puruṣa-rūpeṇa
paripāti triśakti-dhṛk
SYNONYMS
sṛjāmi—create; tat-niyuktaḥ—engaged by Him; aham—I; haraḥ—Lord Śiva; harati—annihilates; tat-vaśaḥ—under His control; viśvam—the whole universe; puruṣa-rūpeṇa—in the form of Lord Viṣṇu; paripāti—maintains; tri-śakti-dhṛk—the controller of the three modes of material nature.
TRANSLATION
" 'Lord Brahmā said, "I am engaged by the Supreme Personality of Godhead to create. Following His orders, Lord Śiva dissolves everything. The Supreme Personality of Godhead, in His form of Kṣīrodakaśāyī Viṣṇu, maintains all the affairs of material nature. Thus the supreme controller of the three modes of material nature is Lord Viṣṇu." '
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.6.32). Lord Brahmā gave this information to Devarṣi Nārada when he was receiving instructions from Lord Brahmā to understand the Supreme Personality of Godhead, Paramātmā. After describing the universal form of the Lord, Lord Brahmā explained that his position and Lord Śiva's position are controlled by Lord Viṣṇu.
TEXT 319
manvantarāvatāra ebe śuna, sanātana
asaṅkhya gaṇana tāṅra, śunaha kāraṇa
SYNONYMS
manu-antara-avatāra—the Manu incarnations; ebe—now; śuna—hear; sanātana—O Sanātana Gosvāmī; asaṅkhya—unlimited; gaṇana—counting; tāṅra—of them; śunaha—just hear; kāraṇa—the cause.
TRANSLATION
"O Sanātana, just hear about the Manu incarnations [manvantara-avatāras]. They are unlimited, and no one can count them. Just hear of their source.
TEXT 320
brahmāra eka-dine haya caudda manvantara
caudda avatāra tāhāṅ karena īśvara
SYNONYMS
brahmāra eka-dine—in one day of Brahmā; haya—there are; caudda—14; manu-antara—changes of Manu; caudda—14; avatāra—incarnations; tāhāṅ—in that time; karena—manifests; īśvara—the Supreme Personality of Godhead.
TRANSLATION
"In one day of Brahmā, there are fourteen changes of the Manus, and all those fourteen Manus are considered incarnations manifested by the Supreme Personality of Godhead.
PURPORT
In one day of Brahmā, there are 14 Manus, and all of them are considered to be manvantara-avatāras of the Supreme Personality of Godhead. Thus in one month days) of Brahmā's life, there are 5,040 Manu incarnations. Thus for the one hundred years of Brahmā's life, there is a total of 504,000 manvantara-avatāras.
TEXT 321
caudda eka dine, māse cāri-śata biśa
brahmāra vatsare pa�ca-sahasra calliśa
SYNONYMS
caudda—14; eka dine—in one day; māse—in one month; cāri-śata biśa—420; brahmāra vatsare—in one year of Brahmā; pa�ca-sahasra calliśa—5,040 avatāras.
TRANSLATION
"There are 14 manvantara-avatāras in one day of Brahmā, 420 in one month, and 5,040 in one year.
TEXT 322
śateka vatsara haya jīvana' brahmāra
pa�ca-lakṣa cāri-sahasra manvantarāvatāra
SYNONYMS
śateka vatsara haya—there are one hundred years; jīvana—the duration of life; brahmāra—of Brahmā; pa�ca-lakṣa—500,000; cāri-sahasra—4,000; manu-antara-avatāra—incarnations of Manu.
TRANSLATION
"During the hundred years of Brahmā's life, there are 504,000 manvantara-avatarās.
TEXT 323
ananta brahmāṇḍe aiche karaha gaṇana
mahā-viṣṇu eka-śvāse brahmāra jīvana
SYNONYMS
ananta brahmāṇḍe—in innumerable universes; aiche—in that way; karaha gaṇana—just try to count; mahā-viṣṇu—Lord Mahā-Viṣṇu; eka-śvāse—by one exhalation; brahmāra jīvana—the duration of life of one Brahmā.
TRANSLATION
"The number of manvantara-avatāras for only one universe has been given. One can only imagine how many manvantara-avatāras exist in the innumerable universes. And all these universes and Brahmās exist only during one exhalation of Mahā-Viṣṇu.
TEXT 324
mahā-viṣṇura niśvāsera nāhika paryanta
eka manvantarāvatārera dekha lekhāra anta
SYNONYMS
mahā-viṣṇura—of Lord Mahā-Viṣṇu; niśvāsera—of the exhalations; nāhika paryanta—there is no limit; eka manvantara-avatārera—of only one feature of the Lord, namely the manvantara-avatāra; dekha—just see; lekhāra anta—it is beyond the power of writing.
TRANSLATION
"There is no limit to the exhalations of Mahā-Viṣṇu. Just see how impossible it is to speak or write of even only the manvantara-avatāra.
TEXT 325
svāyaṁbhuve 'yaj�a', svārociṣe 'vibhu' nāma
auttame 'satyasena', tāmase 'hari' abhidhāna
SYNONYMS
svāyaṁbhuve—in the Svāyambhuva-manvantara; yaj�a—the avatāra named Yaj�a; svārociṣe—in the Svārociṣa-manvantara; vibhu—the avatāra Vibhu; nāma—named; auttame—in the Auttama-manvantara; satyasena—the avatāra named Satyasena; tāmase—in the Tāmasa-manvantara; hari—Hari; abhidhāna—named.
TRANSLATION
"In the Svāyambhuva-manvantara, the avatāra was named Yaj�a. In the Svārociṣa-manvantara, he was named Vibhu. In the Auttama-manvantara, he was named Satyasena, and in the Tāmasa-manvantara he was named Hari.
TEXT 326
raivate 'vaikuṇṭha' cākṣuṣe 'ajita', vaivasvate 'vāmana'
sāvarṇye 'sārvabhauma', dakṣa-sāvarṇye 'ṛṣabha' gaṇana
SYNONYMS
raivate—in the Raivata-manvantara; vaikuṇṭha—the avatāra named Vaikuṇṭha; cākṣuṣe—in the Cākṣuṣa-manvantara; ajita—the avatāra named Ajita; vaivasvate—in the Vaivasvata-manvantara; vāmana—the avatāra named Vāmana; sāvarṇye—in the Sāvarṇya-manvantara; sārvabhauma—the avatāra named Sārvabhauma; dakṣa-sāvarṇye—in the Dakṣa-sāvarṇya-manvantara; ṛṣabha—the avatāra Ṛṣabha; gaṇana—named.
TRANSLATION
"In the Raivata-manvantara, the avatāra was named Vaikuṇṭha, and in the Cākṣuṣa-manvantara, he was named Ajita. In the Vaivasvata-manvantara, he was named Vāmana, and in the Sāvarṇya-manvantara, he was named Sārvabhauma. In the Dakṣa-sāvarṇya-manvantara, he was named Ṛṣabha.
TEXT 327
brahma-sāvarṇye 'viṣvaksena', 'dharmasetu' dharma-sāvarṇye
rudra-sāvarṇye 'sudhāmā', 'yogeśvara' deva-sāvarṇye
SYNONYMS
brahma-sāvarṇye—in the Brahma-sāvarṇya-manvantara; viṣvaksena—the avatāra named Viṣvaksena; dharmasetu—the avatāra named Dharmasetu; dharma-sāvarṇye—in the Dharma-sāvarṇya-manvantara; rudra-sāvarṇye—in the Rudra-sāvarṇya-manvantara; sudhāmā—the avatāra named Sudhāmā; yogeśvara—the avatāra named Yogeśvara; deva-sāvarṇye—in the Deva-sāvarṇya-manvantara.
TRANSLATION
"In the Brahma-sāvarṇya-manvantara, the avatāra was named Viṣvaksena, and in the Dharma-sāvarṇya, he was named Dharmasetu. In the Rudra-sāvarṇya he was named Sudhāmā, and in the Deva-sāvarṇya, he was named Yogeśvara.
TEXT 328
indra-sāvarṇye 'bṛhadbhānu' abhidhāna
ei caudda manvantare caudda 'avatāra' nāma
SYNONYMS
indra-sāvarṇye—in the Indra-sāvarṇya-manvantara; bṛhadbhānu—the avatāra named Bṛhadbhānu; abhidhāna—named; ei caudda manvantare—in the fourteen manvantaras; caudda—fourteen; avatāra—of the incarnations; nāma—different names.
TRANSLATION
"In the Indra-sāvarṇya-manvantara, the avatāra was named Bṛhadbhānu. These are the names of the fourteen avatāras in the fourteen manvantaras.
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, gives a list of Manus and their fathers' names: (1) Svāyambhuva Manu, the son of Lord Brahma; (2) Svārociṣa, the son of Svarociḥ, or Agni, the predominating deity of fire; (3) Uttama, the son of King Priyavrata; (4) Tāmasa, the brother of Uttama; (5) Raivata, the twin brother of Tāmasa; (6) Cākṣuṣa, the son of the demigod Cakṣu; (7) Vaivasvata, the son of Vivasvān, the sun-god (whose name is also mentioned in Bhagavad-gītā (4.1)); (8) Sāvarṇi, a son born to the sun-god and wife named Chāyā; (9) Dakṣa-sāvarṇi, the son of the demigod Varuṇa; (10) Brahma-sāvarṇi, the son of Upaśloka; (11-14) Rudra-sāvarṇi, Dharma-sāvarṇi, Deva-sāvarṇi and Indra-sāvarṇi, the sons of Rudra, Ruci, Satyasahā and Bhūti respectively.
TEXT 329
yugāvatāra ebe śuna, sanātana
satya-tretā-dvāpara-kali-yugera gaṇana
SYNONYMS
yuga-avatāra—incarnation of millenniums; ebe—now; śuna—hear; sanātana—O Sanātana Gosvāmī; satya-tretā-dvāpara-kali-yugera—of the Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga; gaṇana—the chronological order.
TRANSLATION
"O Sanātana, now hear from Me about the yuga-avatāras, the incarnations for the millenniums. First of all, there are four yugas-Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga.
TEXT 330
śukla-rakta-kṛṣṇa-pīta--krame cāri varṇa
cāri varṇa dhari' kṛṣṇa karena yuga-dharma
SYNONYMS
śukla—white; rakta—red; kṛṣṇa—black; pīta—yellow; krame—one after another; cāri varṇa—four colors; cāri varṇa dhari'-accepting these four colors; kṛṣṇa—Lord Kṛṣṇa; karena yuga-dharma—manifests His pastimes in different millenniums.
TRANSLATION
"In the four yugas-Satya, Tretā, Dvāpara and Kali-the Lord incarnates in four colors: white, red, black and yellow respectively. These are the colors of the incarnations in different millenniums.
TEXT 331
āsan varṇās trayo hy asya
gṛhṇato 'nu-yugaṁ tanūḥ
śuklo raktas tathā pīta
idānīṁ kṛṣṇatāṁ gataḥ
SYNONYMS
āsan—there were; varṇāḥ—colors; trayaḥ—three; hi—certainly; asya—of your son; gṛhṇataḥ—accepting; anu-yugam—according to the millennium; tanūḥ—body; śuklaḥ—white; raktaḥ—red; tathā—as well as; pītaḥ—yellow; idānīm—just now; kṛṣṇatām gataḥ—He has assumed a blackish hue.
TRANSLATION
" 'This child formerly had three colors according to the prescribed color for different millenniums. Formerly He was white, red and yellow, and now He has assumed a blackish color.'
PURPORT
This verse from Śrīmad-Bhāgavatam (10.8.13) was spoken by Gargamuni when performing the name-giving ceremony for Kṛṣṇa at the house of Nanda Mahārāja. The following two verses are also from Śrīmad-Bhāgavatam (11.5.21,24).
TEXT 332
kṛte śuklaś catur-bāhur
jaṭilo valkalāmbaraḥ
kṛṣṇājinopavītākṣān
bibhrad daṇḍa-kamaṇḍalū
SYNONYMS
kṛte—in the Satya-yuga; śuklaḥ—having a white color and bearing the name Śukla; catuḥ-bāhuḥ—having four arms; jaṭilaḥ—with a bunch of hair; valkala-ambaraḥ—wearing a garment made of tree bark; kṛṣṇa-ajina—black-colored antelope skin; upavīta—sacred thread; akṣān—a garland of beads for chanting; bibhrat—carried; daṇḍa-kamaṇḍalū—a rod and waterpot.
TRANSLATION
" 'In the Satya-yuga, the Lord appeared in a body colored white with four arms and matted hair. He wore tree bark and bore a black antelope skin. He wore a sacred thread and a garland of rudrākṣa beads. He carried a rod and a waterpot, and He was a brahmacārī.'
TEXT 333
tretāyāṁ rakta-varṇo 'sau
catur-bāhus trimekhalaḥ
hiraṇya-keśas trayy-ātmā
sruk-sruv-ādy-upalakṣaṇaḥ
SYNONYMS
tretāyām—in the Tretā-yuga; rakta-varṇaḥ—of a reddish color; asau—He; catuḥ-bāhuḥ—with four arms; tri-mekhalaḥ—having three circles on the abdomen; hiraṇya-keśaḥ—hair colored like gold; trayī-ātmā—whose form manifests the Vedas; sruk-sruv-ādi-upalakṣaṇaḥ—decorated with the sacrificial spoon, ladle and so on.
TRANSLATION
" 'In the Tretā-yuga, the Lord appeared in a body that had a reddish hue and four arms. There were three distinctive lines on His abdomen, and His hair was golden. His form manifested the Vedic knowledge, and He bore the symbols of a sacrificial spoon, ladle and so on.'
TEXT 334
satya-yuge dharma-dhyāna karāya 'śukla'-mūrti dhari'
kardamake vara dilā yeṅho kṛpā kari'
SYNONYMS
satya-yuge—in the millennium of Satya-yuga; dharma-dhyāna—religious principles and meditation; karāya—induces; śukla—whitish; mūrti—form; dhari'-accepting; kardamake—to Kardama Muni; vara dilā—gave benedictions; yeṅho—who; kṛpā kari'-out of causeless mercy.
TRANSLATION
"As the white incarnation, the Lord taught religion and meditation. He offered benedictions to Kardama Muni, and in this way He showed His causeless mercy.
PURPORT
Kardama Muni was one of the prajāpatis. He married Devahūti, the daughter of Manu, and their son was Kapiladeva. The Supreme Lord was very pleased with Kardama Muni's austerities, and He appeared before Kardama Muni in a whitish body. This happened in the Satya-yuga millennium, when people were accustomed to practicing meditation.
TEXT 335
kṛṣṇa-'dhyāna' kare loka j�āna-adhikārī
tretāra dharma 'yaj�a' karāya 'rakta'-varṇa dhari'
SYNONYMS
kṛṣṇa-dhyāna—meditation upon Kṛṣṇa; kare—perform; loka—the people; j�āna-adhikārī—who are advanced in spiritual knowledge; tretāra—of the Tretā-yuga; dharma—the occupational duty; yaj�a—performance of sacrifices; karāya—induces; rakta-varṇa dhari'-assuming a reddish color.
TRANSLATION
"In the Satya-yuga the people were generally advanced in spiritual knowledge and could meditate upon Kṛṣṇa very easily. The people's occupational duty in Tretā-yuga was to perform great sacrifices. This was induced by the Personality of Godhead in His reddish incarnation.
TEXT 336
'kṛṣṇa-padārcana' haya dvāparera dharma
'kṛṣṇa'-varṇe karāya loke kṛṣṇārcana-karma
SYNONYMS
kṛṣṇa-pada-arcana—worshiping the lotus feet of Kṛṣṇa; haya—is; dvāparera—of the Dvāpara millennium; dharma—the occupational duty; kṛṣṇa-varṇe—in a blackish color; karāya—induces; loke—to the people; kṛṣṇa-arcana-karma—the activities of worshiping Lord Kṛṣṇa.
TRANSLATION
"In Dvāpara-yuga the people's occupational duty was to worship the lotus feet of Kṛṣṇa. Therefore Lord Kṛṣṇa, appearing in a blackish body, personally induced people to worship Him.
TEXT 337
dvāpare bhagavān śyāmaḥ
pīta-vāsā nijāyudhaḥ
śrī-vatsādibhir aṅkaiś ca
lakṣaṇair upalakṣitaḥ
SYNONYMS
dvāpare—in the Dvāpara-yuga; bhagavān—the Supreme Personality of Godhead; śyāmaḥ—blackish; pīta-vāsāḥ—having yellow clothes; nija—own; āyudhaḥ—having weapons; śrī-vatsa-ādibhiḥ—such as Śrīvatsa; aṅkaiḥ—by bodily markings; ca—and; lakṣaṇaiḥ—by external characteristics such as the Kaustubha jewel; upalakṣitaḥ—characterized.
TRANSLATION
" 'In the Dvāpara-yuga the Personality of Godhead appears in a blackish hue. He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and marks of Śrīvatsa. That is how His symptoms are described.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.5.27). The śyāma color is not exactly blackish. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura compares it to the color of the atasī flower. It is not that Lord Kṛṣṇa Himself appears in a blackish color in all the Dvāpara-yugas. In other Dvāpara-yugas, previous to Lord Kṛṣṇa's appearance, the Supreme Lord appeared in a greenish body by His own personal expansion. This is mentioned in the Viṣṇu Purāṇa, Hari-vaṁśa and Mahābhārata.
TEXT 338
namas te vāsudevāya
namaḥ saṅkarṣaṇāya ca
pradyumnāyāniruddhāya
tubhyaṁ bhagavate namaḥ
SYNONYMS
namaḥ—let me offer my respectful obeisances; te—unto You; vāsudevāya—Lord Vāsudeva; namaḥ—respectful obeisances; saṅkarṣaṇāya ca—also to Lord Saṅkarṣaṇa; pradyumnāya—to Lord Pradyumna; aniruddhāya—unto Aniruddha; tubhyam—unto You; bhagavate—unto the Supreme Personality of Godhead; namaḥ—my respectful obeisances.
TRANSLATION
" 'I offer my respectful obeisances unto the Supreme Personality of Godhead, expanded as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.'
PURPORT
This is a prayer from Śrīmad-Bhāgavatam (11.5.29) spoken by Karabhājana Muni when he was questioned by Mahārāja Nimi, the King of Videha, about the incarnations in specific yugas and their method of worship. Karabhājana Muni was one of the nine Yogendras, and he met the King to inform him about future incarnations.
TEXT 339
ei mantre dvāpare kare kṛṣṇārcana
'kṛṣṇa-nāma-saṅkīrtana'--kali-yugera dharma
SYNONYMS
ei mantre—by this mantra; dvāpare—in the age of Dvāpara; kare—perform; kṛṣṇa-arcana—the worship of Lord Kṛṣṇa; kṛṣṇa-nāma-saṅkīrtana—chanting of the holy name of Lord Kṛṣṇa; kali-yugera dharma—the occupational duty in the Age of Kali.
TRANSLATION
"By this mantra, the people worship Lord Kṛṣṇa in the Dvāpara-yuga. In the Kali-yuga the occupational duty of the people is to chant congregationally the holy name of Kṛṣṇa.
PURPORT
As stated in Śrīmad-Bhāgavatam (12.3.51):
kaler doṣa-nidhe rājann
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet
In Kali-yuga one worships Lord Kṛṣṇa by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. To propagate this movement, Lord Kṛṣṇa personally appeared as Lord Caitanya Mahāprabhu. That is described in the following verse.
TEXT 340
pita'-varṇa dhari' tabe kailā pravartana
prema-bhakti dilā loke la�ā bhakta-gaṇa
SYNONYMS
pīta-varṇa dhari'-assuming the color yellow; tabe—thereafter; kailā pravartana—introduced the saṅkīrtana movement; prema-bhakti dilā—He distributed love of Kṛṣṇa; loke—to the people in general; la�ā bhakta-gaṇa—accompanied by His devotees.
TRANSLATION
"Accompanied by His personal devotees, Lord Kṛṣṇa, assuming a golden color, introduces the hari-nāma-saṅkīrtana, the chanting of the Hare Kṛṣṇa mantra, in the Age of Kali. By this process, He delivers love for Kṛṣṇa to the general populace.
TEXT 341
dharma pravartana kare vrajendra-nandana
preme gāya nāce loka kare saṅkīrtana
SYNONYMS
dharma pravartana kare—introduces a particular type of religious activity; vrajendra-nandana—Kṛṣṇa Himself; preme—in love; gāya—chants; nāce—dances; loka—all people; kare—perform; saṅkīrtana—congregational chanting.
TRANSLATION
"Lord Kṛṣṇa, the son of Nanda Mahārāja, personally introduces the occupational duty of the Age of Kali. He personally chants and dances in ecstatic love, and thus the entire world chants congregationally.
TEXT 342
kṛṣṇa-varṇaṁ tviṣākṛṣṇam-
sāṅgopāṅgāstra-pārṣadam
yaj�aiḥ saṅkīrtana-prāyair
yajanti hi su-medhasaḥ
SYNONYMS
kṛṣṇa-varṇam—repeating the syllables kṛṣ-ṇa; tviṣā—with a luster; akṛṣṇam—not black (golden); sa-aṅga—with associates; upāṅga—servitors; astra—weapons; pārṣadam—confidential companions; yaj�aiḥ—by sacrifice; saṅkīrtana-prāyaiḥ—consisting chiefly of congregational chanting; yajanti—they worship; hi—certainly; su-medhasaḥ—intelligent persons.
TRANSLATION
" 'In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.5.32). See also Ādi-līlā, Chapter Three, text 52.
TEXT 343
āra tina-yuge dhyānādite yei phala haya
kali-yuge kṛṣṇa-nāme sei phala pāya
SYNONYMS
āra tina-yuge—in the three other yugas; dhyāna-ādite—by processes beginning with meditation; yei—whatever; phala—result; haya—there is; kali-yuge—in this Age of Kali; kṛṣṇa-nāme—by chanting the Hare Kṛṣṇa mahā-mantra; sei phala pāya—one gets the same achievement.
TRANSLATION
"In the other three yugas-Satya, Tretā and Dvāpara-people perform different types of spiritual activities. Whatever results they achieve in that way, they can achieve in Kali-yuga simply by chanting the Hare Kṛṣṇa mahāmantra.
TEXT 344
kaler doṣa-nidhe rājann
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-bandhaḥ paraṁ vrajet
SYNONYMS
kaleḥ—of the Age of Kali; doṣa-nidhe—in the ocean of faults; rājan—O King; asti—there is; hi—certainly; ekaḥ—one; mahān—very great; guṇaḥ—good quality; kīrtanāt—by chanting; eva—certainly; kṛṣṇasya—of the holy name of Kṛṣṇa; mukta-bandhaḥ—liberated from material bondage; param—to the transcendental spiritual kingdom; vrajet—one can go.
TRANSLATION
" '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 Kṛṣṇa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.
PURPORT
This is a verse from Śrīmad-Bhāgavatam (12.3.51).
TEXT 345
kṛte yad dhyāyato viṣṇuṁ
tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ
kalau tad dhari-kīrtanāt
SYNONYMS
kṛte—in the Satya-yuga; yat—which; dhyāyataḥ—from meditation; viṣṇum—on Lord Viṣṇu; tretāyām—in the Tretā-yuga; yajataḥ—from worshiping; makhaiḥ—by performing sacrifices; dvāpare—in the age of Dvāpara; paricaryāyām—by worshiping the lotus feet of Kṛṣṇa; kalau—in the Age of Kali; tat—that same result (can be achieved); hari-kīrtanāt—simply by chanting the Hare Kṛṣṇa mahā-mantra.
TRANSLATION
" 'Whatever result was obtained in Satya-yuga by meditating on Viṣṇu, in Tretā-yuga by performing sacrifices and in Dvāpara-yuga by serving the Lord's lotus feet can also be obtained in Kali-yuga simply by chanting the Hare Kṛṣṇa mahā-mantra.'
PURPORT
This verse is quoted from Śrīmad-Bhāgavatam (12.3.52). At the present moment in Kali-yuga there are many false meditators who concoct some imaginary form and try to meditate upon it. It has become fashionable to meditate, but people know nothing about the object of meditation. That is explained here. Yad dhyāyato viṣṇum. One has to meditate upon Lord Viṣṇu or Lord Kṛṣṇa. Without referring to the śāstras, so-called meditators aim at impersonal objects. Lord Kṛṣṇa has condemned them in Bhagavad-gītā (12.5):
kleśo 'dhikataras teṣām
avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṁ
dehavadbhir avāpyate
"For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."
Not knowing how to meditate, foolish people simply suffer, and there is no benefit derived from their spiritual activities. The same reference can be found in the following verse from the Viṣṇu Purāṇa (6.2.17), Padma Purāṇa (Uttara-khaṇḍa 72.25) and Bṛhan-nāradīya Purāṇa (38.97).
TEXT 346
dhyāyan kṛte yajan yaj�ais
tretāyāṁ dvāpare 'rcayan
yad āpnoti tad āpnoti
kalau saṅkīrtya keśavam
SYNONYMS
dhyāyan—meditating; kṛte—in the Satya-yuga; yajan—worshiping; yaj�aiḥ—by the performance of great sacrifices; tretāyām—in the Tretā-yuga; dvāpare—in the Dvāpara-yuga; arcayan—worshiping the lotus feet; yat—whatever; āpnoti—is achieved; tat—that; āpnoti—is obtained; kalau—in the Age of Kali; saṅkīrtya—simply by chanting; keśavam—the pastimes and qualities of Lord Keśava.
TRANSLATION
" 'Whatever is achieved by meditation in Satya-yuga, by the performance of yaj�a in Tretā-yuga or by the worship of Kṛṣṇa's lotus feet in Dvāpara-yuga is also obtained in the Age of Kali simply by chanting and glorifying Lord Keśava.'
TEXT 347
kaliṁ sabhājayanty āryā
guṇa-j�āḥ sāra-bhāginaḥ
yatra saṅkīrtanenaiva
sarva-svārtho 'bhilabhyate
SYNONYMS
kalim—the Kali-yuga; sabhājayanti—worship; āryāḥ—advanced people; guṇa-j�āḥ—appreciating this good quality of Kali-yuga; sāra-bhāginaḥ—persons who accept the essence of life; yatra—in which age; saṅkīrtanena—simply by performing saṅkīrtana-yaj�a, the chanting of the Hare Kṛṣṇa mantra; eva—certainly; sarva-sva-arthaḥ—all interests of life; abhilabhyate—are achieved.
TRANSLATION
" 'Those who are advanced and highly qualified and are interested in the essence of life, know the good qualities of Kali-yuga. Such people worship the Age of Kali because in this age, simply by chanting the Hare Kṛṣṇa mahāmantra, one can advance in spiritual knowledge and attain life's goal.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (11.5.36) spoken by the great sage Karabhājana Ṛṣi, one of the nine Yogendras. The sage was informing Mahārāja Nimi about the people's duty to worship the Supreme Personality of Godhead according to different processes in different yugas.
TEXT 348
pūrvavat likhi yabe guṇāvatāra-gaṇa
asaṅkhya saṅkhyā tāṅra, nā haya gaṇana
SYNONYMS
pūrva-vat—as previously; likhi—I write; yabe—when; guṇa-avatāra-gaṇa—incarnations of the material modes of nature; asaṅkhya—innumerable; saṅkhya—counting; tāṅra—of them; nā haya gaṇana—not actually countable.
TRANSLATION
"As stated before when I described the incarnations of the material modes [guṇa-avatāras], one should consider that these incarnations also are unlimited and that no one can count them.
TEXT 349
cāri-yugāvatāre ei ta' gaṇana
śuni' bhaṅgi kari' tāṅre puche sanātana
SYNONYMS
cāri-yuga-avatāre—of the incarnations in the four different yugas; ei ta' gaṇana—such enumeration; śuni'-hearing; bhaṅgi kari'-giving a hint; tāṅre—unto Lord Śrī Caitanya Mahāprabhu; puche—inquired; sanātana—Sanātana Gosvāmī.
TRANSLATION
"Thus I have given a description of the incarnations of the four different yugas." After hearing all this, Sanātana Gosvāmī gave an indirect hint to the Lord.
TEXT 350
rāja-mantrī sanātana--buddhye bṛhaspati
prabhura kṛpāte puche asaṅkoca-mati
SYNONYMS
rāja-mantrī sanātana—Sanātana Gosvāmī was formerly an intelligent minister for Nawab Hussain Shah; buddhye—in intelligence; bṛhaspati—exactly like Bṛhaspati, the priest in the heavenly kingdom; prabhura kṛpāte—because of the unlimited mercy of the Lord; puche—inquires; asaṅkoca-mati—without hesitation.
TRANSLATION
Sanātana Gosvāmī had been a minister under Nawab Hussain Shah, and he was undoubtedly as intelligent as Bṛhaspati, the chief priest of the heavenly kingdom. Due to the Lord's unlimited mercy, Sanātana Gosvāmī questioned Him without hesitation.
TEXT 351
'ati kṣudra jīva mu�i nīca, nīcācāra
kemane jāniba kalite kon avatāra?'
SYNONYMS
ati—very; kṣudra—unimportant, insignificant; jīva—living entity; mu�i—I; nīca—low; nīca-ācāra—having very abominable behavior; kemane—how; jāniba—shall i know; kalite—in this age; kon avatāra—who is the incarnation.
TRANSLATION
Sanātana Gosvāmī said, "I am a very insignificant living entity. I am low and poorly behaved. How can I understand who is the incarnation for this Age of Kali?"
PURPORT
This verse is very important in reference to the incarnations of God. At present there are especially many rascals prevalent in India who proclaim themselves incarnations of God or goddesses. Thus they are fooling and bluffing foolish people. On behalf of the general populace, Sanātana Gosvāmī presented himself as a foolish, lowborn, poorly behaved person, although he was a most exalted personality. Inferior people cannot accept the real God, yet they are very eager to accept an imitation God who can simply bluff foolish people. All this is going on in this Age of Kali. To guide these foolish people, Śrī Caitanya Mahāprabhu answers the question as follows.
TEXT 352
prabhu kahe,--"anyāvatāra śāstra-dvāre jāni
kalite avatāra taiche śāstra-vākye māni
SYNONYMS
prabhu kahe—Lord Śrī Caitanya Mahāprabhu said; anya-avatāra—the incarnations in other yugas; śāstra-dvāre jāni—one has to accept by reference to the śāstras; kalite—in this Age of Kali; avatāra—incarnation; taiche—similarly; śāstra-vākye māni—one has to accept according to the description of revealed scriptures.
TRANSLATION
Śrī Caitanya Mahāprabhu replied, "As in other ages an incarnation is accepted according to the directions of the śāstras, in this Age of Kali an incarnation of God should be accepted in that way.
PURPORT
According to Śrī Caitanya Mahāprabhu, this is the way an incarnation should be accepted. Śrīla Narottama dāsa Ṭhākura says, sādhu-śāstra-guru-vākya, cittete kariyā aikya. One should accept a thing as genuine by studying the words of saintly people, the spiritual master and śāstra. The actual center is śāstra, the revealed scripture. If a spiritual master does not speak according to revealed scripture, he is not to be accepted. Similarly, if a saintly person does not speak according to the śāstra, he is not a saintly person. Śāstra is the center for all. Unfortunately, at the present moment, people do not refer to the śāstras; therefore they accept rascals as incarnations, and consequently they have made incarnations into a very cheap thing. Intelligent people who follow Śrī Caitanya Mahāprabhu's instructions and the instructions of the ācārya, the bona fide spiritual master, will not accept a pretender as an incarnation of God. In Kali-yuga, the only incarnation is Śrī Caitanya Mahāprabhu. Imitation incarnations take advantage of Śrī Caitanya Mahāprabhu. The Lord appeared within the past five hundred years, played as the son of a brāhmaṇa from Nadia and introduced the saṅkīrtana movement. Imitating Śrī Caitanya Mahāprabhu and ignoring the śāstra, rascals present themselves as incarnations and introduce their rascaldom as a religious process. As we have repeatedly said, religion can be given only by the Supreme Personality of Godhead. From the discussions in Caitanya-caritāmṛta, we can understand that in different ages the Supreme Lord introduces different systems and different religious duties. In this Age of Kali, the only incarnation of Kṛṣṇa is Śrī Caitanya Mahāprabhu, and He introduced the religious duty of Kali-yuga, the chanting of the Hare Kṛṣṇa mahā-mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare HareHare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
TEXT 353
sarvaj�a munira vākya--śāstra-'paramāṇa'
āmā-sabā jīvera haya śāstra-dvārā j�āna'
SYNONYMS
sarva-j�a munira vākya—the words of the omniscient muni (Vyāsadeva); śāstra-paramāṇa—evidence of revealed scriptures; āmā-sabā—all of us; jīvera—of the conditioned souls; haya—there is; śāstra-dvārā—through the medium of revealed scriptures; j�āna—knowledge.
TRANSLATION
"The Vedic literatures composed by the omniscient Mahāmuni Vyāsadeva are evidence of all spiritual existence. Only through these revealed scriptures can all conditioned souls attain knowledge.
PURPORT
Foolish people try to concoct knowledge by manufacturing something in their brains. That is not the real way of knowledge. Knowledge is śabda-pramāṇa, evidence from Vedic literature. Śrīla Vyāsadeva is called Mahāmuni. He is also known as Vedavyāsa because he has compiled so many śāstras. He has divided the Vedas into four divisions-Sāma, Ṛg, Yajur and Atharva. He has expanded the Vedas into eighteen Purāṇas and has summarized Vedic knowledge in the Vedānta-sūtra. He also compiled the Mahābhārata, which is accepted as the fifth Veda. Bhagavad-gītā is contained within the Mahābhārata. Therefore Bhagavad-gītā is also Vedic literature (smṛti). Some of the Vedic literatures are called śrutis, and some are called smṛtis. Śrīla Rūpa Gosvāmī recommends in the Bhakti-rasāmṛta-sindhu (1.2.101):
śruti-smṛti-purāṇādi-
pa�carātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
Unless one refers to śāstra (śruti, smṛti and purāṇādi), one's spiritual activity simply disturbs society. There is no king or government to check people, and therefore society has fallen into a chaotic condition as far as spiritual understanding is concerned. Taking advantage of this chaotic condition, many rascals have appeared and proclaimed themselves incarnations of God. As a result, the entire population is indulging in sinful activities such as illicit sex, intoxication, gambling and meat-eating. Out of many sinful people, many incarnations of God are emerging. This is a very regrettable situation, especially in India.
TEXT 354
avatāra nāhi kahe--'āmi avatāra'
muni saba jāni' kare lakṣaṇa-vicāra
SYNONYMS
avatāra—the actual incarnation of Godhead; nāhi—never; kahe—says; āmi avatāra—I am an incarnation; muni—the great sage Mahāmuni Vyāsadeva; saba jāni'-knowing all (past, present and future); kare lakṣaṇa-vicāra—describes the symptoms of the avatāras.
TRANSLATION
"An actual incarnation of God never says, 'I am God,' or 'I am an incarnation of God.' The great sage Vyāsadeva, knowing all, has already recorded the characteristics of the avatāras in the śāstras.
PURPORT
In this verse it is clearly stated that a real incarnation of God never claims to be a real incarnation. According to the symptoms described in the śāstra, one can understand who is an avatāra and who is not.
TEXT 355
yasyāvatārā j�āyante
śarīriṣv aśarīriṇaḥ
tais tair atulyātiśayair
vīryair dehiṣv asaṅgataiḥ
SYNONYMS
yasya—whose; avatārāḥ—incarnations; j�āyante—can be known; śarīriṣu—among the living entities; aśarīriṇaḥ—of the Lord, who has no material body; taiḥ taiḥ—all those; atulya—incomparable; atiśayaiḥ—extraordinary; vīryaiḥ—by prowess; dehiṣu—among the living entities; asaṅgataiḥ—impossible.
TRANSLATION
" 'The Lord does not have a material body, yet He descends among human beings in His transcendental body as an incarnation. Therefore it is very difficult for us to understand who is an incarnation. Only by His extraordinary prowess and uncommon activities, which are impossible for embodied living entities, can one partially understand the incarnation of the Supreme Personality of Godhead.'
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.10.34).
TEXT 356
'svarūpa'-lakṣaṇa, āra 'taṭastha-lakṣaṇa'
ei dui lakṣaṇe 'vastu' jāne muni-gaṇa
SYNONYMS
svarūpa-lakṣaṇa—the personal characteristics; āra—and; taṭastha-lakṣaṇa—the marginal characteristics; ei dui lakṣaṇe—by these two symptoms; vastu—an object; jāne—know; muni-gaṇa—the great sages.
TRANSLATION
"By two symptoms-personal characteristics and marginal characteristics-the great sages can understand an object.
TEXT 357
ākṛti, prakṛti, svarūpa,--svarūpa-lakṣaṇa
kārya-dvārā j�āna,--ei taṭastha-lakṣaṇa
SYNONYMS
ākṛti—bodily features; prakṛti—nature; svarūpa—form; svarūpa-lakṣaṇa—personal symptoms; kārya-dvārā—by activities; j�āna—knowledge; ei—this; taṭastha-lakṣaṇa—the marginal symptom.
TRANSLATION
"Bodily features, nature and form are the personal characteristics. Knowledge of His activities provides the marginal characteristic.
TEXT 358
bhāgavatārambhe vyāsa maṅgalācaraṇe
'parameśvara' nirūpila ei dui lakṣaṇe
SYNONYMS
bhāgavata-ārambhe—in the beginning of Śrīmad-Bhāgavatam; vyāsa—the great author Vyāsadeva; maṅgala-ācaraṇe—in the auspicious invocation; parama-īśvara—the Supreme Personality of Godhead; nirūpila—has described; ei dui lakṣaṇe—by these two characteristics, namely svarūpa (personal) and taṭastha (marginal) symptoms.
TRANSLATION
"In the auspicious invocation in the beginning of Śrīmad-Bhāgavatam, Śrīla Vyāsadeva has described the Supreme Personality of Godhead by these symptoms.
TEXT 359
janmādy asya yato 'nvayād itarataś cārtheṣv abhij�aḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi
SYNONYMS
janma-ādi—creation, maintenance and dissolution; asya—of this (the universe); yataḥ—from whom; anvayāt—directly from the spiritual connection; itarataḥ—indirectly from the lack of material contact; ca—also; artheṣu—in all affairs; abhij�aḥ—perfectly cognizant; sva-rāṭ—independent; tene—imparted; brahma—the Absolute Truth; hṛdā—through the heart; yaḥ—who; ādi-kavaye—unto Lord Brahmā; muhyanti—are bewildered; yat—in whom; sūrayaḥ—great personalities like Lord Brahmā and other demigods or great brāhmaṇas; tejaḥ-vāri-mṛdām—of fire, water and earth; yathā—as; vinimayaḥ—the exchange; yatra—in whom; tri-sargaḥ—the material creation of three modes; amṛṣā—factual; dhāmnā—with the abode; svena—His own personal; sadā—always; nirasta-kuhakam—devoid of all illusion; satyam—the truth; param—absolute; dhīmahi—let us meditate upon.
TRANSLATION
" 'I offer my obeisances unto Lord Śrī Kṛṣṇa, son of Vasudeva, who is the supreme all-pervading Personality of Godhead. I meditate upon Him, the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell and by whom they are destroyed. I meditate upon that eternally effulgent Lord who is directly and indirectly conscious of all manifestations and yet is beyond them. It is He only who first imparted Vedic knowledge unto the heart of Brahmā, the first created being. Through Him this world, like a mirage, appears real even to great sages and demigods. Because of Him, the material universes, created by the three modes of nature, appear factual, although they are unreal. I meditate, therefore, upon Him, the Absolute Truth, who is eternally existent in His transcendental abode and who is forever free of illusion.'
PURPORT
This verse, quoted from Śrīmad-Bhāgavatam (1.1.1), links Śrīmad-Bhāgavatam with the Vedānta-sūtra with the words janmādy asya yataḥ. It is stated that the Supreme Personality of Godhead, Vāsudeva, is the Absolute Truth beyond the material creation. This has been accepted by all ācāryas. Even Śaṅkarācārya, the most elevated impersonalist, says in the beginning of his commentary on Bhagavad-gītā: nārāyaṇaḥ paro 'vyaktāt. When this material creation is not yet manifested from the mahat-tattva, it is called avyakta, and when it is demonstrated from that total energy, it is called vyakta. Nārāyaṇa, the Supreme Personality of Godhead, is beyond this vyakta-avyakta, manifested and unmanifested material nature. This is the chief qualification of the Supreme Personality of Godhead when He assumes a particular incarnation. Kṛṣṇa tells Arjuna that they both took birth many, many times before. Kṛṣṇa remembers everything about His previous appearances, but Arjuna does not remember. Since Kṛṣṇa is beyond the cosmic creation, He is in the exalted position of being able to remember everything in the past. Everything within the cosmic creation has a material body, but Kṛṣṇa, being beyond the material cosmic creation, always has a spiritual body. He imparted Vedic knowledge into the heart of Brahmā. Although Brahmā is the most important and exalted personality within this universe, he could not remember what he did in his past life. Kṛṣṇa has to remind him through the heart. When Lord Brahmā was thus inspired, he was able to create the entire universe. Remembering everything about the past and inspiring Lord Brahmā to create are vivid examples of the characteristics called svarūpa-lakṣaṇa and taṭastha-lakṣaṇa.
TEXT 360
ei śloke 'paraṁ'-śabde 'kṛṣṇa'-nirūpaṇa
'satyaṁ' śabde kahe tāṅra svarūpa-lakṣaṇa
SYNONYMS
ei śloke—in this verse; param-śabde—by the word param, or supreme; kṛṣṇa—of Lord Kṛṣṇa; nirūpaṇa—there is an indication; satyam śabde—by the word satyam, or Absolute Truth; kahe—indicates; tāṅra—His; svarūpa-lakṣaṇa—personal characteristics.
TRANSLATION
"In this invocation from Śrīmad-Bhāgavatam, the word param indicates Lord Kṛṣṇa, the Supreme Personality of Godhead, and the word satyam indicates His personal characteristics.
TEXT 361
viśva-sṛṣṭy-ādi kaila, veda brahmāke paḍāila
arthābhij�atā, svarūpa-śaktye māyā dūra kaila
SYNONYMS
viśva-sṛṣṭi-ādi—creation, maintenance and dissolution of the cosmic manifestation; kaila—performed; veda—the Vedic knowledge; brahmāke—unto Lord Brahmā; paḍāila—instructed; artha-abhij�atā—having full knowledge of past, present and future; svarūpa-śaktye—by His personal energy; māyā—the illusory energy; dūra kaila—separated.
TRANSLATION
"In that same verse it is stated that the Lord is the creator, maintainer and annihilator of the cosmic manifestation, and that He enabled Lord Brahmā to create the universe by infusing him with the knowledge of the Vedas. It is also stated that the Lord has full knowledge directly and indirectly, that He knows past, present and future and that His personal energy is separate from māyā, the illusory energy.
TEXT 362
ei saba kārya--tāṅra taṭastha-lakṣaṇa
anya avatāra aiche jāne muni-gaṇa
SYNONYMS
ei saba kārya—all these activities; tāṅra—His; taṭastha-lakṣaṇa—marginal characteristics; anya avatāra—another incarnation; aiche—in that same way; jāne—know; muni-gaṇa—the great saintly persons like Vyāsadeva.
TRANSLATION
"All these activities are His marginal characteristics. Great saintly persons understand the incarnations of the Supreme Personality of Godhead by the indications of the two characteristics known as svarūpa and taṭastha. All the incarnations of Kṛṣṇa should be understood in this way.
TEXT 363
avatāra-kāle haya jagate gocara
ei dui lakṣaṇe keha jānaye īśvara"
SYNONYMS
avatāra-kāle—at the time of incarnation; haya—there is; jagate—in the world; gocara—information; ei dui lakṣaṇe—by these two characteristics, namely svarūpa and taṭastha; keha—some persons; jānaye—know; īśvara—the incarnation of the Supreme Lord.
TRANSLATION
"At the time of Their appearance, the incarnations of the Lord are known in the world because people can consult the śāstras to understand the incarnation's chief characteristics, known as svarūpa and taṭastha. In this way the incarnations become known to great saintly persons."
TEXT 364
sanātana kahe,--"yāte īśvara-lakṣaṇa
pīta-varṇa, kārya--prema-dāna-saṅkīrtana
SYNONYMS
sanātana kahe—Sanātana said; yāte—in whom; īśvara-lakṣaṇa—the characteristics of the Lord are found; pīta-varṇa—yellowish color; kārya—activities; prema-dāna—distributing love of Godhead; saṅkīrtana—and chanting congregationally the holy name of the Lord.
TRANSLATION
Sanātana Gosvāmī, "The color of the personality in whom the characteristics of the Lord are found is yellowish. His activities include the distribution of love of Godhead and the chanting of the holy names of the Lord.
TEXT 365
kali-kāle sei 'kṛṣṇāvatāra' niścaya
sudṛḍha kariyā kaha, yāuka saṁśaya"
SYNONYMS
kali-kāle—in the Age of Kali; sei—that personality; kṛṣṇa-avatāra—the incarnation of Kṛṣṇa; niścaya—certainly; su-dṛḍha kariyā—firmly; kaha—kindly inform me; yāuka saṁśaya—so that all doubts may go away.
TRANSLATION
"The incarnation of Kṛṣṇa for this age is indicated by these symptoms. Please confirm this definitely so that all my doubts will go away."
PURPORT
Sanātana Gosvāmī wanted to confirm the fact that Śrī Caitanya Mahāprabhu is the incarnation of Kṛṣṇa for this age. According to śāstra, in Kali-yuga the Lord would assume a golden or yellow color and would distribute love of Kṛṣṇa and the saṅkīrtana movement. In accordance with śāstra and saintly persons, these characteristics were vividly displayed by Śrī Caitanya Mahāprabhu, and it was therefore clear that Śrī Caitanya Mahāprabhu was an incarnation of Kṛṣṇa. He was confirmed by the śāstras, and His characteristics were accepted by saintly people. Since Śrī Caitanya Mahāprabhu could not escape Sanātana Gosvāmī's argument, He remained silent on this point and thereby indirectly accepted Sanātana's statement. By this we can clearly understand that Śrī Caitanya Mahāprabhu was the direct incarnation of Lord Kṛṣṇa.
TEXT 366
prabhu kahe,--caturāli chāḍa, sanātana
śaktyāveśāvatārera śuna vivarana
SYNONYMS
prabhu kahe—Śrī Caitanya Mahāprabhu replied; caturāli—very intelligent argument; chāḍa—give up; sanātana—O Sanātana; śakti-āveśa-avatārera—of the especially empowered incarnations; śuna—hear; vivaraṇa—the description.
TRANSLATION
Śrī Caitanya Mahāprabhu replied, "O Sanātana, you must give up your intelligent tricks. Just try to understand the meaning of the śaktyāveśa-avatāra.
TEXT 367
śaktyāveśāvatāra kṛṣṇera asaṅkhya gaṇana
dig-daraśana kari mukhya mukhya jana
SYNONYMS
śakti-āveśa-avatāra—incarnations especially empowered by the Lord; kṛṣṇera—of Lord Kṛṣṇa; asaṅkhya gaṇana—unlimited and innumerable; dik-daraśana kari—let Me describe some of them; mukhya mukhya jana—who are counted as the chief.
TRANSLATION
"There are unlimited śaktyāveśa-avatāras of Lord Kṛṣṇa. Let Me describe the chief among them.
TEXT 368
śaktyāveśa dui-rūpa--'mukhya', 'gauṇa' dekhi
sākṣāt-śaktye 'avatāra', ābhāse 'vibhūti' likhi
SYNONYMS
śakti-āveśa—empowered incarnations; dui-rūpa—two categories; mukhya—primary; gauṇa—secondary; dekhi—I see; sākṣāt-śaktye—when there is direct power; avatāra—they are called incarnations; ābhāse—when there is indication; vibhūti likhi—they are called vibhūti, or possessing special favor.
TRANSLATION
"Empowered incarnations are of two types-primary and secondary. The primary one is directly empowered by the Supreme Personality of Godhead and is called an incarnation. The secondary one is indirectly empowered by the Supreme Personality of Godhead and is called vibhūti.
TEXT 369
'sanakādi', 'nārada', 'pṛthu' 'paraśurāma'
jīva-rūpa 'brahmāra' āveśāvatāra-nāma
SYNONYMS
sanaka-ādi—the four Kumāras; nārada—Nārada; pṛthu—Mahārāja Pṛthu; paraśurāma—Paraśurāma; jīva-rūpa—as the living entity; brahmāra—of Lord Brahmā; āveśa-avatāra-nāma—all of them are called empowered incarnations.
TRANSLATION
"Some śaktyāveśa-avatāras are the four Kumāras, Nārada, Mahārāja Pṛthu and Paraśurāma. When a living being is empowered to act as Lord Brahmā, he is also considered a śaktyāveśa-avatāra.
TEXT 370
vaikuṇṭhe 'śeṣa'--dharā dharaye 'ananta'
ei mukhyāveśāvatāra--vistāre nāhi anta
SYNONYMS
vaikuṇṭhe—in the spiritual world; śeṣa—Lord Śeṣa; dharā dharaye—carries innumerable planets; ananta—Ananta; ei—these; mukhya-āveśa-avatāra—primary directly empowered incarnations; vistāre—in expanding them; nāhi—there is not; anta—limit.
TRANSLATION
"Lord Śeṣa in the spiritual world of Vaikuṇṭha and, in the material world, Lord Ananta, who carries innumerable planets on His hood, are two primary empowered incarnations. There is no need to count the others, for they are unlimited.
TEXT 371
sanakādye 'j�āna'-śakti, nārade śakti 'bhakti'
brahmāya 'sṛṣṭi'-śakti, anante 'bhū-dhāraṇa'-śakti
SYNONYMS
sanaka-ādye—in the four Kumāras; j�āna-śakti—the power of knowledge; nārade—in Nārada Muni; śakti—the power; bhakti—of devotional service; brahmāya—in Lord Brahmā; sṛṣṭi-śakti—the power of creation; anante—in Lord Ananta; bhū-dhāraṇa-śakti—the power to carry the planets.
TRANSLATION
"The power of knowledge was invested in the four Kumāras, and the power of devotional service was invested in Nārada. The power of creation was invested in Lord Brahmā, and the power to carry innumerable planets was invested in Lord Ananta.
TEXT 372
śeṣe 'sva-sevana'-śakti, pṛthute 'pālana'
paraśurāme 'duṣṭa-nāśaka-vīrya-sa�cāraṇa'
SYNONYMS
śeṣe—in Lord Śeṣa; sva-sevana śakti—the power to serve the Lord personally; pṛthute—in King Pṛthu; pālana—the power to rule; paraśurāme—in Paraśurāma; duṣṭa-nāśaka-vīrya—the extraordinary power to kill rogues and miscreants; sa�cāraṇa—empowering.
TRANSLATION
"The Supreme Personality of Godhead invested the power of personal service to Lord Śeṣa, and He invested the power to rule the earth in King Pṛthu. Lord Paraśurāma received the power to kill rogues and miscreants.
PURPORT
Kṛṣṇa says in Bhagavad-gītā (Bg. 4.8): paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. Sometimes the Lord invests His power to rule in a king like Pṛthu and enables such a king to kill rogues and miscreants. He also invests His power in incarnations like Paraśurāma.
TEXT 373
j�āna-śakty-ādi-kala yā
yatrāviṣṭo janārdanaḥ
ta āveśā nigadyante
jīvā eva mahattamāḥ
SYNONYMS
j�āna-śakti-ādi-kalayā—by portions of the potencies of knowledge, devotional service, creation, personal service, ruling over the material world, carrying the different planets, and killing the rogues and miscreants; yatra—wherever; āviṣṭaḥ—is entered; janārdanaḥ—the Supreme Personality of Godhead, Viṣṇu; te—they; āveśāḥ—empowered; nigadyante—are called; jīvāḥ—living entities; eva—although; mahat-tamāḥ—most exalted devotees.
TRANSLATION
" 'Whenever the Lord is present in someone by portions of His various potencies, the living entity representing the Lord is called śaktyāveśa-avatāra-that is, an incarnation invested with special power.'
PURPORT
This verse is found in the Laghu-bhāgavatāmṛta (1.18).
TEXT 374
'vibhūti' kahiye yaiche gītā-ekādaśe
jagat vyāpila kṛṣṇa-śakty-ābhāsāveśe
SYNONYMS
vibhūti—specific power; kahiye—we say; yaiche—just like; gītā—of Bhagavad-gītā; ekādaśe—in the Eleventh Chapter; jagat—throughout the whole universe; vyāpila—He expanded; kṛṣṇa-śakti-ābhāsa-āveśe—by the reflection of His power.
TRANSLATION
"As explained in the Eleventh Chapter of Bhagavad-gītā, Kṛṣṇa has spread Himself all over the universe in many personalities through specific powers, known as vibhūti.
PURPORT
The expansion of specific māyā powers is explained in Śrīmad-Bhāgavatam (2.7.39).
TEXT 375
yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo 'ṁśa-sambhavam
SYNONYMS
yat yat—whatever and wherever; vibhūtimat—extraordinarily opulent; sat-tvam—living entity; śrīmat—full of wealth; ūrjitam—full of power; eva—certainly; vā—or; tat tat—there; eva—certainly; avagaccha—should know; tvam—you; mama—of Me; tejaḥ—of power; aṁśa—of a part; sambhavam—exhibition.
TRANSLATION
" 'Know that all beautiful, glorious and mighty creations spring but from a spark of My splendor.
PURPORT
This is a statement made by Kṛṣṇa in Bhagavad-gītā (10.41).
TEXT 376
athavā bahunaitena
kiṁ j�ātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
SYNONYMS
athavā—or; bahunā—much; etena—with this; kim—what use; j�ātena—being known; tava—by you; arjuna—O Arjuna; viṣṭabhya—pervading; aham—I; idam—this; kṛtsnam—entire; eka-aṁśena—with one portion; sthitaḥ—situated; jagat—universe.
TRANSLATION
" 'But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.'
PURPORT
This is also a statement made by Kṛṣṇa in Bhagavad-gītā (10.42).
TEXT 377
eita kahiluṅ śakty-āveśa-avatāra
bālya-paugaṇḍa-dharmera śunaha vicāra
SYNONYMS
eita—thus; kahiluṅ—I have explained; śakti-āveśa-avatāra—the incarnations specifically empowered; bālya—in childhood; paugaṇḍa—in boyhood; dharmera—of the characteristics; śunaha—now hear; vicāra—the consideration.
TRANSLATION
"Thus I have explained specifically empowered incarnations. Now please hear about the characteristics of Lord Kṛṣṇa's childhood, boyhood and youth.
TEXT 378
kiśora-śekhara-dharmī vrajendra-nandana
prakaṭa-līlā karibāre yabe kare mana
SYNONYMS
kiśora-śekhara—topmost of youth; dharmī—whose natural position; vrajendra-nandana—the son of Mahārāja Nanda; prakaṭa-līlā—manifested pastimes; karibāre—to perform; yabe—when; kare—makes; mana—mind.
TRANSLATION
"As the son of Mahārāja Nanda, Lord Kṛṣṇa is by nature the paragon of kiśora [youth]. He chooses to exhibit His pastimes at that age.
TEXT 379
ādau prakaṭa karāya mātā-pita--bhakta-gaṇe
pāche prakaṭa haya janmādika-līlā-krame
SYNONYMS
ādau—first; prakaṭa—manifest; karāya—He makes; mātā-pitā—His mother and father; bhakta-gaṇe—similar devotees; pāche—after that; prakaṭa haya—becomes manifest; janma-ādika-līlā-krame—such pastimes as birth, in order.
TRANSLATION
"Before His personal appearance, the Lord causes some of His devotees to appear as His mother, father and intimate associates. He then appears later as if He were taking birth and growing from a baby to a child and gradually into a youth.
TEXT 380
vayaso vividhatve 'pi
sarva-bhakti-rasāśrayaḥ
dharmī kiśora evātra
nitya-līlā-vilāsa vān
SYNONYMS
vayasaḥ—of age; vividhatve—in varieties; api—although; sarva—of all kinds; bhakti-rasa-āśrayaḥ—the shelter of devotional service; dharmī—whose constitutional nature; kiśoraḥ—in the age before youth; eva—certainly; atra—in this; nitya-līlā—of eternal pastimes; vilāsavān—the supreme enjoyer.
TRANSLATION
" 'The Supreme Personality of Godhead is eternally enjoying Himself, and He is the shelter of all kinds of devotional service. Although His ages are various, His age known as kiśora [pre-youth] is best of all.'
PURPORT
This verse is found in the Bhakti-rasāmṛta-sindhu (2.1.63).
TEXT 381
pūtanā-vadhādi yata līlā kṣaṇe kṣaṇe
saba līlā nitya prakaṭa kare anukrame
SYNONYMS
pūtanā-vadha-ādi—killing of the demons like Pūtanā; yata—all; līlā—pastimes; kṣaṇe kṣaṇe—one moment after another; saba līlā—all these pastimes; nitya—eternally; prakaṭa—manifesting; kare—does; anukrame—one after another.
TRANSLATION
"When Lord Kṛṣṇa appears, from moment to moment He exhibits His different pastimes, beginning with the killing of Pūtanā. All these pastimes are eternally being demonstrated one after another.
TEXT 382
ananta brahmāṇḍa, tāra nāhika gaṇana
kona līlā kona brahmāṇḍe haya prakaṭana
SYNONYMS
ananta brahmāṇḍa—innumerable universes; tāra—of which; nāhika gaṇana—there is no counting; kona līlā—some pastimes; kona brahmāṇḍe—in some universe; haya—there is; prakaṭana—manifestation.
TRANSLATION
"The consecutive pastimes of Kṛṣṇa are manifest in one of the innumerable universes moment after moment. There is no possibility of counting the universes, but in any case some pastime of the Lord is being manifest at every moment in one universe or another.
TEXT 383
ei-mata saba līlā--yena gaṅgā-dhāra
se-se līlā prakaṭa kare vrajendra-kumāra
SYNONYMS
ei-mata—in this way; saba līlā—all pastimes; yena—like; gaṅgā-dhāra—the flowing of the water of the Ganges; se-se—those; līlā—pastimes; prakaṭa kare—demonstrates; vrajendra-kumāra—the son of Mahārāja Nanda.
TRANSLATION
"Thus the Lord's pastimes are like flowing Ganges water. In this way all the pastimes are manifested by the son of Nanda Mahārāja.
TEXT 384
krame bālya-paugaṇḍa-kaiśoratā-prāpti
rāsa-ādi līlā kare, kaiśore nitya-sthiti
SYNONYMS
krame—gradually; bālya—childhood; paugaṇḍa—boyhood; kaiśoratā—youth; prāpti—development; rāsa—dancing with the gopīs; ādi—and others; līlā—pastimes; kare—performs; kaiśore—in His age of pre-youth; nitya-sthiti—eternally existing.
TRANSLATION
"Lord Kṛṣṇa exhibits His pastimes of childhood, boyhood and pre-youth. When He reaches pre-youth, He continues to exist eternally to perform His rāsa dance and other pastimes.
PURPORT
The comparison made here is very interesting. Kṛṣṇa does not grow like an ordinary human being, even though He exhibits His pastimes of childhood, boyhood and pre-youth. When He reaches the age of pre-youth, kaiśora, He does not grow any older. He simply remains in His kaiśora age. He is therefore described in the Brahma-saṁhitā (5.33) as nava-yauvana.
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
This nava-yauvana, or pre-youth, is the eternal transcendental form of Kṛṣṇa. Kṛṣṇa never grows older than nava-yauvana.
TEXT 385
'nitya-līlā' kṛṣṇera sarva-śāstre kaya
bujhite nā pāre līlā kemane 'nitya' haya
SYNONYMS
nitya-līlā—eternal pastimes; kṛṣṇera—of Lord Kṛṣṇa; sarva-śāstre kaya—described in every śāstra; bujhite nā pāre—not able to understand; līlā—pastimes; kemane—how; nitya haya—are eternal.
TRANSLATION
"Descriptions of Kṛṣṇa's eternal pastimes are in all revealed scriptures. But one cannot understand how they are continuing eternally.
TEXT 386
dṛṣṭānta diyā kahi tabe loka yadi jāne
kṛṣṇa-līlā--nitya, jyotiścakra-pramāṇe
SYNONYMS
dṛṣṭānta diyā—giving an example; kahi—let Me say; tabe—then; loka—people; yadi—if; jāne—can understand; kṛṣṇa-līlā—pastimes of Lord Kṛṣṇa; nitya—eternal; jyotiḥ-cakra—of the zodiac; pramāṇe—by evidence.
TRANSLATION
"Let me give an example by which people may understand Lord Kṛṣṇa's eternal pastimes. An example can be found in the zodiac.
TEXT 387
jyotiścakre sūrya yena phire rātri-dine
sapta-dvīpāmbudhi laṅghi' phire krame krame
SYNONYMS
jyotiḥ-cakre—in the zodiac; sūrya—of the sun; yena—as; phire—moves; rātri-dine—the day and night; sapta-dvīpa-ambudhi—the oceans of the islands; laṅghi'-crossing; phire—rotates; krame krame—one after another.
TRANSLATION
"The sun moves across the zodiac day and night and crosses the oceans between the seven islands one after the other.
TEXT 388
rātri-dine haya ṣaṣṭi-daṇḍa-parimāṇa
tina-sahasra chaya-śata 'pala' tāra māna
SYNONYMS
rātri-dine—during the whole day and night; haya—there is; ṣaṣṭi-daṇḍa—of sixty daṇḍas (a measure of time); parimāṇa—duration; tina-sahasra—three thousand; chaya-śata—six hundred; pala—palas; tāra—of that; māna—measurement.
TRANSLATION
"According to Vedic astronomical calculations, the rotation of the sun consists of sixty daṇḍas, and it is divided into thirty-six hundred palas.
TEXT 389
sūryodaya haite ṣaṣṭi-pala-kramodaya
sei eka daṇḍa, aṣṭa daṇḍe 'prahara' haya
SYNONYMS
sūrya-udaya haite—beginning from the sunrise; ṣaṣṭi-pala—sixty palas; krama-udaya—gradually rising higher and higher; sei—that; eka daṇḍa—one daṇḍa; aṣṭa daṇḍe—in eight daṇḍas; prahara haya—there is a prahara.
TRANSLATION
"The sun rises in steps consisting of sixty palas. Sixty palas equal one daṇḍa, and eight daṇḍas comprise one prahara.
TEXT 390
eka-dui-tina-cāri prahare asta haya
cāri-prahara rātri gele punaḥ sūryodaya
SYNONYMS
eka-dui-tina-cāri—one, two, three, four; prahare—in praharas; asta haya—the sun sets in the evening; cāri-prahara—generally after four praharas; rātri—the night; gele—when it passes; punaḥ—again; sūryodaya—the sun rises.
TRANSLATION
"Day and night are divided into eight praharas-four belonging to the day and four belonging to the night. After eight praharas, the sun rises again.
TEXT 391
aiche kṛṣṇera līlā-maṇḍala caudda-manvantare
brahmāṇḍa-maṇḍala vyāpi' krame krame phire
SYNONYMS
aiche—in the same way; kṛṣṇera—of Lord Kṛṣṇa; līlā-maṇḍala—groups of different pastimes; caudda-manvantare—in the duration of fourteen Manus; brahmāṇḍa-maṇḍala—all of the universes; vyāpi'-spreading through; krame krame—gradually; phire—return.
TRANSLATION
"Just like the sun, there is an orbit to Kṛṣṇa's pastimes, which are manifest one after the other. During the lifetime of fourteen Manus, this orbit expands through all the universes, and gradually it returns. Thus Kṛṣṇa moves with His pastimes through all the universes, one after another.
TEXT 392
saoyāśata vatsara kṛṣṇera prakaṭa-prakāśa
tāhā yaiche vraja-pure karilā vilāsa
SYNONYMS
saoyāśata—125; vatsara—years; kṛṣṇera—of Lord Kṛṣṇa; prakaṭa-prakāśa—manifestation of the appearance; tāhā—that; yaiche—like; vraja-pure—in Vṛndāvana and Dvārakā; karilā vilāsa—enjoys the pastimes.
TRANSLATION
"Kṛṣṇa remains within a universe for 125 years, and He enjoys His pastimes both in Vṛndāvana and Dvārakā.
TEXT 393
alāta-cakra-prāya sei līlā-cakra phire
saba līlā saba brahmāṇḍe krame udaya kare
SYNONYMS
alāta-cakra-prāya—exactly like a wheel of fire; sei—that; līlā-cakra—the cycle of Kṛṣṇa's pastimes; phire—turns; saba līlā—all these pastimes; saba brahmāṇḍe—in all the universes; krame—one after another; udaya kare—become manifest.
TRANSLATION
"The cycle of His pastimes turns like a wheel of fire. Thus Kṛṣṇa exhibits His pastimes one after the other in every universe.
TEXT 394
janma, bālya, paugaṇḍa, kaiśora prakāśa
pūtanā-vadhādi kari' mauṣalānta vilāsa
SYNONYMS
janma—birth; bālya—childhood; paugaṇḍa—boyhood; kaiśora—pre-youth; prakāśa—manifestation; pūtanā-vadha-ādi—killing the demons, beginning from Pūtanā; kari'-manifesting; mauṣalānta—until the end of the mauṣala pastimes; vilāsa—pastimes.
TRANSLATION
"Kṛṣṇa's pastimes-appearance, childhood, boyhood and youth-are all manifest, beginning with the killing of Pūtanā and extending to the end of mauṣala-līlā, the annihilation of the Yadu dynasty. All of these pastimes are rotating in every universe.
TEXT 395
kona brahmāṇḍe kona līlāra haya avasthāna
tāte līlā 'nitya' kahe āgama-purāṇa
SYNONYMS
kona brahmāṇḍe—in some universe; kona līlāra—some pastimes; haya—there is; avasthāna—the presence; tāte—therefore; līlā—pastimes; nitya—eternal; kahe—explains; āgama-purāṇa—the Vedas and Purāṇas.
TRANSLATION
"Since all Kṛṣṇa's pastimes are taking place continuously, at every moment some pastime is existing in one universe or another. Consequently these pastimes are called eternal by the Vedas and Purāṇas.
TEXT 396 goloka, gokula-dhāma--'vibhu' kṛṣṇa-sama
kṛṣṇecchāya brahmāṇḍa-gaṇe tāhāra saṅkrama
SYNONYMS
goloka—the planet known as Goloka; gokula-dhāma—the spiritual land, the pasturing fields for the surabhi cows; vibhu—opulent and powerful; kṛṣṇa-sama—as much as Kṛṣṇa; kṛṣṇa-icchāya—by the supreme will of Kṛṣṇa; brahmāṇḍa-gaṇe—in each of the universes; tāhāra—of the Goloka and Gokula dhāmas; saṅkrama—appearance.
TRANSLATION
"The spiritual abode known as Goloka, which is a pasturing land for surabhi cows, is as powerful and opulent as Kṛṣṇa. By the will of Kṛṣṇa, the original Goloka and Gokula dhāmas are manifest with Him in all the universes.
TEXT 397
ataeva goloka-sthāne nitya vihāra
brahmāṇḍa-gaṇe krame prākaṭya tāhāra
SYNONYMS
ataeva—therefore; goloka-sthāne—in the original Goloka Vṛndāvana planet; nitya vihāra—eternal pastimes; brahmāṇḍa-gaṇe—within the material universes; krame—gradually; prākaṭya—manifestation; tāhāra—of them.
TRANSLATION
"The eternal pastimes of Kṛṣṇa are continuously taking place in the original Goloka Vṛndāvana planet. These same pastimes are gradually manifest within the material world, in each and every brahmāṇḍa.
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura elucidates this complicated explanation of Kṛṣṇa's pastimes. Kṛṣṇa's pastimes are always present in the material world in one of the many universes. These pastimes appear in the universes one after the other, just as the sun moves across the sky and measures the time. Kṛṣṇa's appearance may be manifest in this universe at one moment, and immediately after His birth, this pastime is manifest in the next universe. After His killing of Pūtanā is manifest in this universe, it is next manifest in another universe. Thus all the pastimes of Kṛṣṇa are eternally existing both in the original Goloka Vṛndāvana planet and in the material universes. The 125 years calculated in our solar system to be Kṛṣṇa's lifetime equal one moment for Kṛṣṇa. One moment these pastimes are manifest in one universe, and the next moment they are manifest in the next universe. There are unlimited universes, and Kṛṣṇa's pastimes are manifest one moment after the other in all of them. This rotation is explained through the example of the sun's moving across the sky. Kṛṣṇa appears and disappears in innumerable universes, just as the sun appears and disappears during the day. Although the sun appears to rise and set, it is continuously shining somewhere on the earth. Although Kṛṣṇa's pastimes seem to appear and disappear, they are continuously existing in one brahmāṇḍa (universe) or another. Thus all of Kṛṣṇa's līlās are present simultaneously throughout the innumerable universes. By our limited senses we cannot appreciate this; therefore Kṛṣṇa's eternal pastimes are very difficult for us to understand. One should try to understand how they are taking place by understanding the allegory of the sun. Although the Lord is appearing constantly in the material universes, His pastimes are eternally present in the original Goloka Vṛndāvana. Therefore these pastimes are called nitya-līlā (eternally present pastimes). Because we cannot see what is going on in other universes, it is a little difficult for us to understand how Kṛṣṇa is eternally manifesting His pastimes. There are fourteen Manus in one day of Brahmā, and this time calculation is also taking place in other universes. Kṛṣṇa's pastimes are manifest before fourteen Manus expire. Although it is a little difficult to understand the eternal pastimes of Kṛṣṇa in this way, we must accept the verdict of Vedic literatures.
There are two types of devotees-the sādhaka, who is preparing for perfection, and the siddha, who is already perfect. As far as those who are already perfect are concerned, Bhagavad-gītā says, tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna: "After giving up this material body, such a devotee comes to Me." After leaving the material body, the perfect devotee takes birth in the womb of a gopī on a planet where Kṛṣṇa's pastimes are going on. This may be in this universe or another universe. This statement is found in the Ujjvala-nīlamaṇi, which is commented upon by Viśvanātha Cakravartī Ṭhākura. When a devotee becomes perfect, he is transferred to the universe where Kṛṣṇa's pastimes are taking place. Kṛṣṇa's eternal associates go wherever Kṛṣṇa manifests His pastimes. As stated before, first the father and mother of Kṛṣṇa appear, then the other associates. Quitting his material body, the perfect devotee also goes to associate with Kṛṣṇa and His other associates.
TEXT 398
vraje kṛṣṇa--sarvaiśvarya-prakāśe 'pūrṇatama'
purī-dvaye, paravyome--'pūrṇatara', 'pūrṇa'
SYNONYMS
vraje—in Vṛndāvana; kṛṣṇa—Lord Kṛṣṇa; sarva-aiśvarya-prakāśe—manifestation of His full opulence; pūrṇa-tama—most complete; purī-dvaye—in Dvārakā and Mathurā; para-vyome—and in the spiritual world; pūrṇa-tara—more complete; pūrṇa—complete.
TRANSLATION
"Kṛṣṇa is complete in the spiritual sky [Vaikuṇṭha]. He is more complete in Mathurā and Dvārakā, and He is most complete in Vṛndāvana, Vraja, due to His manifesting all His opulences.
PURPORT
This is confirmed in the following three verses from the Bhakti-rasāmṛta-sindhu (2.1.221-223).
TEXT 399
hariḥ pūrṇatamaḥ pūrṇa-
taraḥ pūrṇa iti tridhā
śreṣṭha-madhyādibhiḥ śabdair
nāṭye yaḥ paripaṭhyate
SYNONYMS
hariḥ—the Supreme Personality of Godhead; pūrṇa-tamaḥ—most complete; pūrṇa-taraḥ—more complete; pūrṇaḥ—complete; iti—thus; tri-dhā—three stages; śreṣṭha—best; madhya-ādibhiḥ—middle, etc.; śabdaiḥ—by the words; nāṭye—in books on dramatics; yaḥ—who; paripaṭhyate—is proclaimed.
TRANSLATION
" 'This is stated in the dramatic literatures as "perfect," "more perfect," and "most perfect." Thus Lord Kṛṣṇa manifests Himself in three ways-perfect, more perfect and most perfect.
TEXT 400
prakāśitākhila-guṇaḥ
smṛtaḥ pūrṇatamo budhaiḥ
asarva-vya�jakaḥ pūrṇa-
taraḥ pūrṇo 'lpa-darśakaḥ
SYNONYMS
prakāśita-akhila-guṇaḥ—having all transcendental qualities manifested; smṛtaḥ—is understood; pūrṇa-tamaḥ—most perfect; budhaiḥ—by learned scholars; asarva-vya�jakaḥ—having qualities not fully manifested; pūrṇa-taraḥ—more perfect; pūrṇaḥ—perfect; alpa-darśakaḥ—still less fully manifested.
TRANSLATION
" 'When the Supreme Personality of Godhead does not manifest all His transcendental qualities, He is called complete. When all the qualities are manifest, but not fully, He is called more complete. When He manifests all His qualities in fullness, He is called most complete. This is the version of all learned scholars in the devotional science.
TEXT 401
kṛṣṇasya pūrṇatamatā
vyaktābhūd gokulāntare
pūrṇatā pūrṇataratā
dvārakā-mathurādiṣu
SYNONYMS
kṛṣṇasya—of Lord Kṛṣṇa; pūrṇa-tamatā—being most perfect; vyaktā—manifested; abhūt—became; gokula-antare—in the domain of Gokula Vṛndāvana; pūrṇatā—completeness; pūrṇa-taratā—more completeness; dvārakā—in Dvārakā; mathurā-ādiṣu—and Mathurā, and so on.
TRANSLATION
" 'The most complete qualities of Kṛṣṇa are manifest within Vṛndāvana, and His complete and more complete qualities are manifest in Dvārakā and Mathurā.'
TEXT 402
ei kṛṣṇa--vraje 'pūrṇatama' bhagavān
āra saba svarūpa--'pūrṇatara' 'pūrṇa' nāma
SYNONYMS
ei kṛṣṇa—the same Kṛṣṇa; vraje—Vṛndāvana; pūrṇa-tama bhagavān—the most complete manifestation of the Supreme Personality of Godhead; āra—other; saba—all; sva-rūpa—forms; pūrṇa-tara—more complete; pūrṇa—complete; nāma—named.
TRANSLATION
"Lord Kṛṣṇa is the most complete Supreme Personality of Godhead in Vṛndāvana. Elsewhere all His expansions are either complete or more complete.
TEXT 403
saṅkṣepe kahiluṅ kṛṣṇera svarūpa-vicāra
'ananta' kahite nāre ihāra vistāra
SYNONYMS
saṅkṣepe—in brief; kahiluṅ—I have described; kṛṣṇera—of Lord Kṛṣṇa; svarūpa-vicāra—consideration of His different forms and features; ananta—Lord Ananta; kahite nāre—not able to describe; ihāra—of this; vistāra—the expanse.
TRANSLATION
"Thus I have briefly described Kṛṣṇa's manifestation of transcendental forms. This subject matter is so large that even Lord Ananta cannot describe it fully.
TEXT 404
ananta svarūpa kṛṣṇera nāhika gaṇana
śākhā-candra-nyāye kari dig-daraśana
SYNONYMS
ananta—unlimited; svarūpa—forms; kṛṣṇera—of Lord Kṛṣṇa; nāhika gaṇana—there is no counting; śākhā-candra-nyāye—by the logic of showing the moon through the branches of a tree; kari—I do; dik-daraśana—only partial showing.
TRANSLATION
"In this way Kṛṣṇa's transcendental forms are expanded unlimitedly. No one can count them. Whatever I have explained is simply a little glimpse. It is like showing the moon through the branches of a tree."
TEXT 405
ihā yei śune, paḍe, sei bhāgyavān
kṛṣṇera svarūpa-tattvera haya kichu j�āna
SYNONYMS
ihā—this narration; yei śune—anyone who hears; paḍe—or reads; sei—such a person; bhāgyavān—is most fortunate; kṛṣṇera—of Lord Kṛṣṇa; svarūpa-tattvera—of personal bodily features; haya—there is; kichu—something; j�āna—knowledge.
TRANSLATION
Whoever hears or recites these descriptions of the expansions of Kṛṣṇa's body is certainly a very fortunate man. Although this is very difficult to understand, one can nonetheless acquire some knowledge about the different features of Kṛṣṇa's body.
TEXT 406
śrī-rūpa-raghunātha pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa
SYNONYMS
śrī-rūpa—Śrīla Rūpa Gosvāmī; raghunātha—Śrīla Raghunātha dāsa Gosvāmī; pade—at the lotus feet; yāra—whose; āśa—expectation; caitanya-caritāmṛta—the book named Caitanya-caritāmṛta; kahe—describes; kṛṣṇadāsa—Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.
TRANSLATION
Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.
Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Madhya-līlā, Twentieth Chapter, describing how Sanātana Gosvāmī met the Lord at Vārāṇasī and received knowledge of the Absolute Truth.
Comments