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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-IV

CHAPTER FOUR

The Factual Truth of Krishna

bhagavat-svarupa tattvam

12.13.01 Suta Gosvami to Shaunaka Rishi

suta uvaca

yam brahma varunendra-rudra-marutah stunvanti divyaih stavair

vedaih sanga-pada-kramopanishadair gayanti yam sama-gah

dhyanavasthita-tad-gatena manasa pashyanti yam yogino

yasyantam na viduh surasura-gana devaya tasmai namah

sutah uvaca—Suta Gosvami said; yam—whom; brahma—Lord Brahma; varuna-indra-rudra-marutah—as well as Varuna, Indra, Rudra and the Maruts; stunvanti—praise; divyaih—with transcendental; stavaih—prayers; vedaih—with the Vedas; sa—along with; anga—the corollary branches; pada-krama—the special sequential arrangement of mantras; upanishadaih—and the Upanishads; gayanti—they sing about; yam—whom; sama-gah—the singers of the Sama Veda; dhyana—in meditative trance; avasthita—situated; tat-gatena—which is fixed upon Him; manasa—within the mind; pashyanti—they see; yam—whom; yoginah—the mystic yogis; yasya—whose; antam—end; na viduh—they do not know; sura-asura-ganah—all the demigods and demons; devaya—to the Supreme Personality of Godhead; tasmai—to Him; namah—obeisances.

Suta Gosvami said: Unto that personality whom Brahma, Varuna, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upanishads, to whom the chanters of the Sama Veda always sing, whom the perfected yogis see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances.

01.02.11 Suta Gosvami to Shaunaka Rishi

vadanti tat tattva-vidas

tattvam yaj jnanam advayam

brahmeti paramatmeti

bhagavan iti shabdyate

vadanti—they say; tat—that; tattva-vidah—the learned souls; tattvam—the Absolute Truth; yat—which; jnanam—knowledge; advayam—nondual; brahma iti—known as Brahman; paramatma iti—known as Paramatma; bhagavan iti—known as Bhagavan; shabdyate—it so sounded.

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan.

02.06.40 Brahma to Narada Muni

vishuddham kevalam jnanam

pratyak samyag avasthitam

satyam prnam anshdy-antam

nirgunam nityam advayam

vishuddham—without any material tinge; kevalam—pure and perfect; jnanam—knowledge; pratyak—all-pervading; samyak—in fullness; avasthitam—situated; satyam—truth; prnam—absolute; anadi—without any beginning; antam—and so also without any end; nirgunam—devoid of material modes; nityam—eternal; advayam—without any rival;

The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival.

03.32.26 Kapiladeva to Devahuti

jnana-matram param brahma

paramatmeshvarah puman

drishy-adibhih prithag bhavair

bhagavan eka iyate

jnana—knowledge; matram—only; param—transcendental; brahma—Brahman; parama-atma—Paramatma; ishvarah—the controller; puman—Supersoul; drishi-adibhih—by philosophical research and other processes; prithak bhavaih—according to different processes of understanding; bhagavan—the Supreme personality of Godhead; ekah—alone; iyate—is perceived.

The Supreme Personality of Godhead alone is complete transcendental knowledge, but according to the different processes of understanding He appears differently, either as impersonal Brahman, as Paramatma, as the Supreme Personality of Godhead or as the purusha-avatara.

05.12.11 Jada Bharata to King Rahugana

jnanam vishuddham paramartham ekam

anantaram tv abahir brahma satyam

pratyak prashantam bhagavac-chabda-samjnam

yad vasudevam kavayo vadanti

jnanam—the supreme knowledge; vishuddham—without contamination; parama-artham—giving the ultimate goal of life; ekam—unified; anantaram—without interior, unbroken; tu—also; abahih—without exterior; brahma—the Supreme; satyam—Absolute Truth; pratyak—inner; prashantam—the calm and peaceful Supreme Lord, worshiped by the yogis; bhagavat-shabda-samjnam—known in the higher sense as Bhagavan, or full of all opulences; yat—that; vasudevam—Lord Krishna, the son of Vasudeva; kavayah—the learned scholars; vadanti—say.

What, then, is the ultimate truth? The answer is that nondual knowledge is the ultimate truth. It is devoid of the contamination of material qualities. It gives us liberation. It is the one without a second, all-pervading and beyond imagination. The first realization of that knowledge is Brahman. Then Paramatma, the Supersoul, is realized by the yogis who try to see Him without grievance. This is the second stage of realization. Finally, full realization of the same supreme knowledge is realized in the Supreme Person. All learned scholars describe the Supreme Person as Vasudeva, the cause of Brahman, Paramatma and others.

10.03.13 Vasudeva to Child-Vishnu

shri-vasudeva uvaca

vidito 'si bhavan sakshat

purushah prakriteh parah

kevalanu bhavananda-

svarupah sarva-buddhi-drik

shri-vasudevah uvaca—Shri Vasudeva prayed; viditah asi—now I am fully conscious of You; bhavan—Your Lordship; sakshat—directly; purusah—the Supreme Person; prakrteh—to material nature; parah—transcendental, beyond everything material; kevala-anubhava-ananda-svarupah—Your form is sac-cid-ananda-vigraha, and whoever perceives You becomes transcendentally blissful; sarva-buddhi-drik—the supreme observer, the Supersoul, the intelligence of everyone.

Vasudeva said: My Lord, You are the Supreme Person, beyond material existence, and You are the Supersoul. Your form can be perceived by transcendental knowledge, by which You can be understood as the Supreme Personality of Godhead. I now understand Your position perfectly.

02.07.47 Brahma to Narada Muni

shashvat prashantam abhayam pratibodha-matram

shuddham samam sad-asatah paramatma-tattvam

shabdo na yatra puru-karakavan kriyartho

maya paraity abhimukhe ca vilajjamana

tad vai padam bhagavatah paramasya pumso

brahmeti yad vidur ajasra-sukham vishokam

shashvat—eternal; prasantam—without disturbance; abhayam—without fear; pratibodha-matram—a consciousness opposed to the material counterpart; shuddham—uncontaminated; samam—without distinction; sat-asatah—of the cause and effect; paramatma-tattvam—the principle of primeval cause; shabdah—speculative sound; na—not; yatra—where there is; puru-karakavan—resulting in fruitive action; kriya-arthah—for the matter of sacrifice; maya—illusion; paraiti—flies away; abhimukhe—in front of; ca—also; vilajjamana—being ashamed of; tat—that; vai—is certainly; padam—ultimate phase; bhagavatah—of the Personality of Godhead; paramasya—of the Supreme; pumsah—of the person; brahma—the Absolute; iti—thus; yat—which; viduh—known as; ajasra—unlimited; sukham—happiness; vishokam—without grief.

What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally void of all disturbances and fearless. He is completely conscious as opposed to matter. Uncontaminated and without distinctions, He is the principal primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand.

03.09.11 Brahma to Shri Krishna

tvam bhakti-yoga-paribhavita-hrit-saroja

asse shrutekshita-patho nanu natha pumsam

yad-yad-dhiya ta urugaya vibhavayanti

tat-tad-vapuh pranayase sad-anugrahaya

tvam—unto You; bhakti-yoga—in devotional service; paribhavita—being one hundred percent engaged; hrit—of the heart; saroje—on the lotus; asse—You reside; shruta-ikshita—seen through the ear; pathah—the path; nanu—now; natha—O my Lord; pumsam—of the devotees; yat-yat—whichever; dhiya—by meditating; te—Your; urugaya—O multiglorious; vibhavayanti—they specifically think of; tat-tat—the very same; vapuh—transcendental form; pranayase—do You manifest; sat-anugrahaya—to show Your causeless mercy.

O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.

08.01.15 Svayambhuva Manu

ihate bhagavan isho

na hi tatra visajjate

atma-labhena purnartho

navasidanti ye 'nu tam

ihate—engages in activities of creation, maintenance and annihilation; bhagavan—the Supreme Personality of Godhead, Krishna; ishah—the supreme controller; na—not; hi—indeed; tatra—in such activities; visajjate—He becomes entangled; atma-labhena—because of His own gain; purna-arthah—who is self-satisfied; na—not; avasidanti—are disheartened; ye—persons who; anu—follow; tam—the Supreme Personality of Godhead.

The Supreme Personality of Godhead is full in opulence by His own gain, yet He acts as the creator, maintainer and annihilator of this material world. In spite of acting in that way, He is never entangled. Hence devotees who follow in His footsteps are also never entangled.

10.02.39 Demigods to Shri Krishna

na te 'bhavasyesha bhavasya karanam

vina vinodam bata tarkayamahe

bhavo nirodhah sthitir apy avidyaya

krita yatas tvayy abhayashrayatmani

na—not; te—of Your Lordship; abhavasya—of whom there is no birth, death or maintenance as for an ordinary being; isha—O Supreme Lord; bhavasya—of Your appearance, Your birth; karanam—the cause; vina—without; vinodam—the pastimes (despite what is said, You are not forced to come to this world by any cause); bata—however; tarkayamahe—we cannot argue (but must simply understand that these are Your pastimes); bhavah—birth; nirodhah—death; sthitih—maintenance; api—also; avidyaya—by the external, illusory energy; kritah—done; yatah—because; tvayi—unto You; abhaya-ashraya—O fearless shelter of all; atmani—of the ordinary living entity.

O Supreme Lord, You are not an ordinary living entity appearing in this material world as a result of fruitive activities. Therefore Your appearance or birth in this world has no other cause than Your pleasure potency. Similarly, the living entities, who are part of You, have no cause for miseries like birth, death and old age, except when these living entities are conducted by Your external energy.

11.03.36 Pippalayana to Maharaja Nimi

naitan mano vishati vag uta cakshur atma

pranendriyani ca yathanalam arcishah svah

shabdo ’pi bodhaka-nishedhatayatma-mulam

arthoktam aha yad-rite na nishedha-siddhih

na—cannot; etat—this (Supreme Truth); manah—the mind; vishati—enter; vak—the function of speech; uta—nor; cakshuh—sight; atma—intelligence; prana—the subtle airs supporting life; indriyani—the senses; ca—or; yatha—just as; analam—a fire; arcishah—its sparks; svah—own; shabdah—the authoritative sound of the Vedas; api—even; bodhaka—being able to indicate by verbal reference; nishedhataya—because of denying such; atma—of the Supreme Soul; mulam—basic evidence; artha-uktam—expressed indirectly; aha—does express; yat-rite—without which (Supreme); na—there is not; nishedha—of the negative statements of scripture; siddhih—ultimate purpose.

Neither the mind nor the faculties of speech, sight, intelligence, the life air or any of the senses are capable of penetrating that Supreme Truth, any more than small sparks can affect the original fire from which they are generated. Not even the authoritative language of the Vedas can perfectly describe the Supreme Truth, since the Vedas themselves disclaim the possibility that the Truth can be expressed by words. But through indirect reference the Vedic sound does serve as evidence of the Supreme Truth, since without the existence of that Supreme Truth the various restrictions found in the Vedas would have no ultimate purpose.

 

11.03.37 Pippalayana to Maharaja Nimi

sattvam rajas tama iti tri-vrid ekam adau

sutram mahan aham iti pravadanti jivam

jnana-kriyartha-phala-rupatayoru-shakti

brahmaiva bhati sad asac ca tayoh param yat

sattvam—goodness; rajah—passion; tamah—and ignorance; iti—thus known; tri-vrit—threefold; ekam—one; adau—in the beginning, before creation; sutram—the power to act; mahan—the power of consciousness; aham—and the false ego; iti—thus; pravadanti—is called; jivam—(false ego, which covers) the living entity; jnana—the demigods as the embodiment of knowledge; kriya—the senses; artha—sense objects; phala—and fruitive results such as happiness and distress; rupataya—assuming the forms; uru-shakti—possessing great varieties of energy; brahma eva—the Supreme alone; bhati—is manifest; sat asat ca—as both gross objects and their subtle causes; tayoh—both; param—beyond; yat—which is.

Originally one, the Absolute, Brahman, comes to be known as threefold, manifesting itself as the three modes of material nature—goodness, passion and ignorance. Brahman further expands its potency, and thus the power to act and the power of consciousness become manifest, along with the false ego, which covers the identity of the conditioned living being. Thus, by the expansion of the multipotencies of the Absolute, the demigods, as the embodiment of knowledge, become manifest, along with the material senses, their objects, and the results of material activity, namely happiness and distress. In this way, the manifestation of the material world takes place as the subtle cause and as the material effect visible in the appearance of gross material objects. Brahman, which is the source of all subtle and gross manifestations, is simultaneously transcendental to them, being absolute. (37)

11.03.35 Pippalayana to Maharaja Nimi

shri-pippalayana uvaca

sthity-udbhava-pralaya-hetur ahetur asya

yat svapna-jagara-sushuptishu sad bahish ca

dehendriyasu-hridayani caranti yena

sanjivitani tad avehi param narendra

shri-pippalayanah uvaca—Shri Pippalayana said; sthiti—of the creation; udbhava—maintenance; pralaya—and destruction; hetuh—the cause; ahetuh—itself without cause; asya—of this material universe; yat—which; svapna—in dream; jagara—wakefulness; sushuptishu—in deep sleep or unconsciousness; sat—which exists; bahih ca—and external to them as well; deha—of the material bodies of the living entities; indriya—the senses; asu—life airs; hridayani—and minds; caranti—act; yena—by which; sanjivitani—given life; tat—that; avehi—please know; param—to be the Supreme; nara-indra—O King.

Shri Pippalayana said: The Supreme Personality of Godhead is the cause of the creation, maintenance and destruction of this universe, yet He has no prior cause. He pervades the various states of wakefulness, dreaming and unconscious deep sleep and also exists beyond them. By entering the body of every living being as the Supersoul, He enlivens the body, senses, life airs and mental activities, and thus all the subtle and gross organs of the body begin their functions. My dear King, know that Personality of Godhead to be the Supreme.

01.03.37-38 Suta Gosvami to Shaunaka Rishi

na casya kashcin nipunena dhatur

avaiti jantuh kumanisha utih

namani rupani mano-vacobhih

santanvato nata-caryam ivajnah

na—not; ca—and; asya—of Him; kashcit—anyone; nipunena—by dexterity; dhatuh—of the creator; avaiti—can know; jantuh—the living being; kumanishah—with a poor fund of knowledge; utih—activities of the Lord; namani—His names; rupani—His forms; manah-vacobhih—by dint of mental speculation or deliverance of speeches; santanvatah—displaying; nata-caryam—a dramatic action; iva—like; ajnah—the foolish.

The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words. (37)

 

sa veda dhatuh padavim parasya

duranta-viryasya rathanga-paneh

yo 'mayaya santatayanuvrittya

bhajeta tat-pada-saroja-gandham

sah—He alone; veda—can know; dhatuh—of the creator; padavim—glories; parasya—of the transcendence; duranta-viryasya—of the greatly powerful; ratha-anga-paneh—of Lord Krishna, who bears in His hand the wheel of a chariot; yah—one who; amayaya—without reservation; santataya—without any gap; anuvrittya—favorably; bhajeta—renders service; tat-pada—of His feet; saroja-gandham—fragrance of the lotus.

Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Krishna, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence. (38)

01.08.26 Kuntidevi to Shri Krishna

janmaishvarya-shruta-shribhir

edhamana-madah puman

naivarhaty abhidhatum vai

tvam akincana-gocaram

janma—birth; aishvarya—opulence; shruta—education; shribhih—by the possession of beauty; edhamana—progressively increasing; madah—intoxication; puman—the human being; na—never; eva—ever; arhati—deserves; abhidhatum—to address in feeling; vai—certainly; tvam—You; akincana-gocaram—one who is approached easily by the materially exhausted man.

My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.

02.02.17 Shukadeva Gosvami to Maharaja Parikshit

na yatra kalo 'nimisham parah prabhuh

kuto nu deva jagatam ya ishire

na yatra sattvam na rajas tamash ca

na vai vikaro na mahan pradhanam

na—not; yatra—wherein; kalah—destructive time; animisham—of the heavenly demigods; parah—superior; prabhuh—controller; kutah—where is there; nu—certainly; devah—the demigods; jagatam—the mundane creatures; ye—those; ishire—rules; na—not; yatra—therein; sattvam—mundane goodness; na—nor; rajah—mundane passion; tamah—mundane ignorance; ca—also; na—nor; vai—certainly; vikarah—transformation; na—nor; mahan—the material Causal Ocean; pradhanam—material nature.

In that transcendental state of labdhopashanti, there is no supremacy of devastating time, which controls even the celestial demigods who are empowered to rule over mundane creatures. [And what to speak of the demigods themselves.] Nor is there the mode of material goodness, nor passion, nor ignorance, nor even the false ego, nor the material Causal Ocean, nor the material nature.

02.02.18 Shukadeva Gosvami to Maharaja Parikshit

param padam vaishnavam amananti tad

yan neti netity atad utsishrikshavah

vishrijya dauratmyam ananya-sauhrida

hridopaguhyarha-padam pade pade

param—the supreme; padam—situation; vaishnavam—in relation with the personality of Godhead; amananti—do they know; tat—that; yat—which; na iti—not this; na iti—not this; iti—thus; atat—godless; utsishrikshavah—those who desire to avoid; vishrijya—giving it up completely; dauratmyam—perplexities; ananya—absolutely; sauhridah—in good will; hrida upaguhya—taking them into his heart; arha—that which is only worshipable; padam—lotus feet; pade pade—at every moment.

The transcendentalists desire to avoid everything godless, for they know that supreme situation in which everything is related with the Supreme Lord Vishnu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart.

10.38.22 Akrura to Himself

na tasya kashcid dayitah suhrittamo

na capriyo dveshya upekshya eva va

thatapi bhaktan bhajate yathaa thataa

sura-drumo yadvad upashrito ’rtha-dah

na tasya—He does not have; kashcit—any; dayitah—favorite; suhrittamah—best friend; na ca—nor; apriyah—unfavored; dveshyah—hated: upekshyah—neglected; eva—indeed; va—or; tatha api—still; bhaktan—with His devotees; bhajate—He reciprocates; yatha—as they are; thata—accordingly; sura-drumah—a heavenly desire tree; yadvat—just as; upashritah—taken shelter of; artha—desired benefits; dah—giving.

The Supreme Lord has no favorite and no dearmost friend, nor does He consider anyone undesirable, despicable or fit to be neglected. All the same, He lovingly reciprocates with His devotees in whatever manner they worship Him, just as the trees of heaven fulfill the desires of whoever approaches them.

10.87.28 The Personified Vedas to Maha-Vishnu

tvam akaranah sva-rad akhila-karaka-shakti-dharas

tava balim udvahanti samadanty ajayanimishah

varsha-bhujo ’khila-kshiti-pater iva vishva-shrijo

vidadhati yatra ye tv adhikrita bhavatash cakitah

tvam—You; akaranah—devoid of material senses; sva-rat—self-effulgent; akhila—of all; karaka—sensory functions; shakti—of the potencies; dharah—the maintainer; tava—Your; balim—tribute; udvahanti—carry; samadanti—and partake of; ajaya—along with material nature; animishah—the demigods; varsha—of districts of a kingdom; bhujah—the rulers; akhila—entire; kshiti—of the land; pateh—of the lord; iva—as if; vishva—of the universe; shrijah—the creators; vidadhati—execute; yatra—in which; ye—they; tu—indeed; adhikrita—assigned; bhavatah—of You; cakitah—afraid.

Though You have no material senses, You are the self-effulgent sustainer of everyone's sensory powers. The demigods and material nature herself offer You tribute, while also enjoying the tribute offered them by their worshipers, just as subordinate rulers of various districts in a kingdom offer tribute to their lord, the ultimate proprietor of the land, while also enjoying the tribute paid them by their own subjects. In this way the universal creators faithfully execute their assigned services out of fear of You.

 

10.85.06 Vasudeva to Krishna and Balarama

pranadinam vishva-shrijam

shaktayo yah parasya tah

paratantryad vaisadrishyad

dvayosh ceshtaiva ceshtatam

prana—of the life air; adinam—and so on; vishva—of the universe; shrijam—the creative factors; shaktayah—potencies; yah—which; parasya—belonging to the Supreme; tah—they; paratantryat—because of being dependent; vaisadrishyat—because of being different; dvayoh—of both (living and nonliving manifestations in the material world); ceshta—the activity; eva—merely; ceshtatam—of those entities (namely, prana and so on) that are active

Whatever potencies the life air and other elements of universal creation exhibit are actually all personal energies of the Supreme Lord, for both life and matter are subordinate to Him and dependent on Him, and also different from one another. Thus everything active in the material world is set into motion by the Supreme Lord.

10.85.10 Vasudeva to Krishna and Balarama

indriyam tv indriyanam tvam

devash ca tad-anugrahah

avabodho bhavan buddher

jivasyanusmritih sati

indriyam—the power to illuminate their objects; tu—and; indriyanam—of the senses; tvam—You; devah—the demigods (who regulate the various senses); ca—and; tat—of them (the demigods); anugrahah—the mercy (by which one’s senses can act); avabodhah—the power of decision; bhavan—You; buddheh—of intelligence; jivasya—of the living entity; anusmritih—the power of recollection; sati—correct.

You are the power of the senses to reveal their objects, the senses' presiding demigods, and the sanction these demigods give for sensory activity. You are the capacity of the intelligence for decision-making, and the living being's ability to remember things accurately.

10.85.13 Vasudeva to Krishna and Balarama

sattvam rajas tama iti

gunas tad-vrittayash ca yah

tvayy addha brahmani pare

kalpita yoga-mayaya

sattvam rajah tamah iti—known as goodness, passion and ignorance; gunah—the modes of material nature; tat—their; vrittayah—functions; ca—and; yah—which; tvayi—within You; addhah—manifestly; brahmani—within the Absolute Truth; pare—supreme; kalpitah—arranged; yoga-mayaya—by Yogamaya (the internal potency of the Supreme Lord that facilitates His pastimes).

The modes of material nature—namely goodness, passion and ingnorance—together with all their functions, become directly manifest within You, the Absolute Truth, by the arrangement of Your Yogamaya.

08.01.13 Svayambhuva Manu

sa vishva-kayah puru-huta ishah

satyah svayam-jyotir ajah puranah

dhatte 'sya janmady-ajayatma-shaktya

tam vidyayodasya niriha aste

sah—that Supreme Personality of Godhead; vishva-kayah—the total form of the universe (the whole universe is the external body of the Supreme Personality of Godhead); puru-hutah—known by so many names; ishah—the supreme controller (with full power); satyah—the ultimate truth; svayam—personally; jyotih—self-effulgent; ajah—unborn, beginningless; puranah—the oldest; dhatte—He performs; asya—of this universe; janma-adi—the creation, maintenance and annihilation; ajaya—by His external energy; atma-shaktya—by His personal potency; tam—that external material energy; vidyaya—by His spiritual potency; udasya—giving up; nirihah—without any desire or activity; aste—He is existing (untouched by the material energy).

The entire cosmic manifestation is the body of the Supreme Personality of Godhead, the Absolute Truth, who has millions of names and unlimited potencies. He is self-effulgent, unborn and changeless. He is the beginning of everything, but He has no beginning. Because He has created this cosmic manifestation by His external energy, the universe appears to be created, maintained and annihilated by Him. Nonetheless, He remains inactive in His spiritual energy and is untouched by the activities of the material energy.

06.09.33 Demigods to Shri Krishna

om namas te 'stu bhagavan narayana vasudevadi-purusha

maha—purusha mahanubhava parama-mangala parama-kalyana

paramakarunika kevala jagad-adhara lokaika-natha sarveshvara lakshmi-natha

paramahamsa-parivrajakaih paramenatma-yoga-samadhina

paribhavita-parisphuta-paramahamsya-dharmenodghatita-tamah- kapata-dvare

citte 'pavrita atma-loke svayam upalabdha-nija-sukhanubhavo bhavan.

om—O Lord; namah—respectful obeisances; te—unto You; astu—let there be; bhagavan—O Supreme Personality of Godhead; narayana—the resort of all living entities, Narayana; vasudeva—Lord Vasudeva, Shri Krishna; adi-purusha—the original person; maha-purusha—the most exalted personality; maha-anubhava—the supremely opulent; parama-mangala—the most auspicious; parama-kalyana—the supreme benediction; parama-karunika—the supremely merciful; kevala—changeless; jagat-adhara—the support of the cosmic manifestation; loka-eka-natha—the only proprietor of all the planetary systems; sarva-ishvara—the supreme controller; lakshmi-natha—the husband of the goddess of fortune; paramahamsa-parivrajakaih—by the topmost sannyasi wandering all over the world; paramena—by supreme; atma-yoga-samadhina—absorption in bhakti-yoga; paribhavita—fully purified; parisphuta—and fully manifested; paramahamsya-dharmena—by executing the transcendental process of devotional service; udghatita—pushed open; tamah—of illusory existence; kapata—in which the door; dvare—existing as the entrance; citte—in the mind; apaavrite—without contamination; atma-loke—in the spiritual world; svayam—personally; upalabdha—experiencing; nija—personal; sukha-anubhavah—perception of happiness; bhavan—Your Lordship.

O Supreme Personality of Godhead, O Narayana, O Vasudeva, original person! O most exalted person, supreme experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyasis, who wander about the world to preach Krishna consciousness, fully absorbed in samadhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but such persons can realize You. Therefore we simply offer You our respectful obeisances.

01.16.26-30 Mother Earth to Dharma

satyam shaucam daya kshantis

tyagah santosha arjavam

shamo damas tapah samyam

titikshoparatih shrutam

jnanam viraktir aishvaryam

shauryam tejo balam smritih

svatantryam kaushalam kantir

dhairyam mardavam eva ca

pragalbhyam prashrayah shilam

saha ojo balam bhagah

gambhiryam sthairyam astikyam

kirtir mano 'nahankritih

ete canye ca bhagavan

nitya yatra maha-gunah

prarthya mahattvam icchadbhir

na viyanti sma karhicit

tenaham guna-patrena

shri-nivasena sampratam

shocami rahitam lokam

papmana kalinekshitam

satyam—truthfulness; shaucam—cleanliness; daya—intolerance of others' unhappiness; kshantih—self-control even if there is cause of anger; tyagah—magnanimity; santoshah—self-satisfaction; arjavam—straightforwardness; shamah—fixing of the mind; damah—control of the sense organs; tapah—trueness to one's responsibility; samyam—indiscrimination between friend and foe; titiksha—tolerance of the offenses of others; uparatih—indifference to loss and gain; shrutam—following scriptural injunctions; jnanam—knowledge (self-realization); viraktih—detachment from sense enjoyment; aishvaryam—leadership; shauryam—chivalry; tejah—influence; balam—to render possible that which is impossible; smritih—to find one's proper duty; svatantryam—not to depend on others; kaushalam—dexterity in all activities; kantih—beauty; dhairyam—freedom from disturbance; mardavam—kindheartedness; eva—thus; ca—also; pragalbhyam—ingenuity; prashrayah—gentility; shilam—mannerliness; sahah—determination; ojah—perfect knowledge; balam—proper execution; bhagah—object of enjoyment; gambhiryam—joyfulness; sthairyam—immovability; astikyam—faithfulness; kirtih—fame; manah—worthy of being worshiped; anahankritih—pridelessness; ete—all these; ca anye—also many others; ca—and; bhagavan—the Personality of Godhead; nityah—everlasting; yatra—where; maha-gunah—great qualities; prarthyah—worthy to possess; mahattvam—greatness; icchadbhih—those who desire so; na—never; viyanti—deteriorates; sma—ever; karhicit—at any time; tena—by Him; aham—myself; guna-patrena—the reservoir of all qualities; shri—the goddess of fortune; nivasena—by the resting place; sampratam—very recently; shocami—I am thinking of; rahitam—bereft of; lokam—planets; papmana—by the store of all sins; kalina—by Kali; ikshitam—is seen.

In Him reside 1) truthfulness, 2) cleanliness, 3) intolerance of another's unhappiness, 4) the power to control anger, 5) self-satisfaction, 6) straightforwardness, 7) steadiness of mind, 8) control of the sense organs, 9) responsibility, 10) equality, 11) tolerance, 12) equanimity, 13) faithfulness; 14) knowledge, 15) absence of sense enjoyment, 16) leadership, 17) chivalry, 18) influence, 19) the power to make everything possible, 20) the discharge of proper duty, 21) complete independence, 22) dexterity, 23) fullness of all beauty, 24) serenity, 25) kindheartedness, 26) ingenuity, 27) gentility, 28) magnanimity, 29) determination, 30) perfection in all knowledge, 31) proper execution, 32) possession of all objects of enjoyment, 33) joyfullness, 34) immovability, 35) fidelity, 36) fame, 37) worship, 38) pridelessness, 39) being [as the Personality of Godhead], 40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him. That Personality of Godhead, the reservoir of all goodness and beauty, Lord Shri Krishna, has now closed His transcendental pastimes on the face of the earth. In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence.

02.06.31 Brahma to Narada Muni

narayane bhagavati

tad idam vishvam ahitam

grihita-mayoru-gunah

sargadav agunah svatah

narayane—unto Narayana; bhagavati—the Personality of Godhead; tat idam—all these material manifestations; vishvam—all the universes; ahitam—situated; grihita—having accepted; maya—material energies; uru-gunah—greatly powerful; sarga-adau—in creation, maintenance and destruction; agunah—without affinity for the material modes; svatah—self-sufficiently.

All the material manifestations of the universes are therefore situated in His powerful material energies, which He accepts self-sufficiently, although He is eternally without affinity for the material modes.

02.05.18 Brahma to Narada Muni

sattvam rajas tama iti

nirgunasya gunas trayah

sthiti-sarga-nirodheshu

gririhita mayaya vibhoh

sattvam—the mode of goodness; rajah—the mode of passion; tamah—the mode of ignorance; iti—all these; nirgunasya—of the Transcendence; gunah trayah—are three qualities; sthiti—maintenance; sarga—creation; nirodheshu—in destruction; grihitah—accepted; mayaya—by the external energy; vibhoh—of the Supreme.

The Supreme Lord is pure spiritual form, transcendental to all material qualities, yet for the sake of the creation of the material world and its maintenance and annihilation, He accepts through His external energy the material modes of nature called goodness, passion and ignorance.

02.06.16 Brahma to Narada Muni (Not included in GM Beng.!) This is not verse 16 but 11

avyakta-rasa-sindhunam

bhutanam nidhanasya ca

udaram viditam pumso

hridayam manasah padam

avyakta—the impersonal feature; rasa-sindhunam—of the seas and oceans of water; bhutanam—of those who take birth in the material world; nidhanasya—of the annihilation; ca—also; udaram—His belly; viditam—is known by the intelligent class of men; pumsah—of the great personality; hridayam—the heart; manasah—of the subtle body; padam—the place.

The impersonal feature of the Lord is the abode of great oceans, and His belly is the resting place for the materially annihilated living entities. His heart is the abode of the subtle material bodies of living beings. Thus it is known by the intelligent class of men.

02.06.19 Brahma to Narada Muni (Not Incl. in GM English!)

padeshu sarva-bhutani

pumsah sthiti-pado viduh

amritam kshemam abhayam

tri-murdhno 'dhayi murdhasu

padeshu—in the one fourth; sarva—all; bhutani—living entities; pumsah—of the Supreme Person; sthiti-padah—the reservoir of all material opulence; viduh—you should know; amritam—deathlessness; kshemam—all happiness, free from the anxiety of old age, diseases, etc.; abhayam—fearlessness; tri-murdhnah—beyond the three higher planetary systems; ddhayi—exist; murdhasu—beyond the material coverings.

The Supreme Personality of Godhead is to be known as the supreme reservoir of all material opulences by the one fourth of His energy in which all the living entities exist. Deathlessness, fearlessness and freedom from the anxieties of old age and disease exist in the kingdom of God, which is beyond the three higher planetary systems and beyond the material coverings.

02.05.14 Brahma to Narada Muni

dravyam karma ca kalash ca

svabhavo jiva eva ca

vasudevat paro brahman

na canyo 'rtho 'sti tattvatah

dravyam—the ingredients (earth, water, fire, air and sky); karma—the interaction; ca—and; kalah—eternal time; ca—also; sva-bhavah—intuition or nature; jivah—the living being; eva—certainly; ca—and; vasudevat—from Vasudeva; parah—differentiated parts; brahman—O brahmana; na—never; ca—also; anyah—separate; arthah—value; asti—there is; tattvatah—in truth.

The five elementary ingredients of creation, the interaction thereof set up by eternal time, and the intuition or nature of the individual living beings are all differentiated parts and parcels of the Personality of Godhead, Vasudeva, and in truth there is no other value in them.

01.11.37-38 Suta Gosvami to Shaunaka Rishi

tam ayam manyate loko

hy asangam api sanginam

atmaupamyena manujam

vyaprinvanam yato 'budhah

tam—unto Lord Krishna; ayam—all these (common men); manyate—do speculate within the mind; lokah—the conditioned souls; hi—certainly; asangam—unattached; api—in spite of; sanginam—affected; atma—self; aupamyena—by comparison with the self; manujam—ordinary man; vyaprinvanam—being engaged in; yatah—because; abudhah—foolish because of ignorance.

The common materialistic conditioned souls speculate that the Lord is one of them. Out of their ignorance they think that the Lord is affected by matter, although He is unattached. (37)

 

etad ishanam ishasya

prakriti-stho 'pi tad-gunaih

na yujyate sadatma-sthair

yatha buddhis tad-ashraya

etat—this; ishanam—divinity; ishasya—of the Personality of Godhead; prakriti-sthah—being in contact with material nature; api—in spite of; tat-gunaih—by the qualities; na—never; yujyate—is affected; sada atma-sthaih—by those who are situated in eternity; yatha—as is; buddhih—intelligence; tat—the Lord; ashraya—those who are under the shelter of.

This is the divinity of the Personality of Godhead: He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord do not become influenced by the material qualities. (38)

04.03.23 Shiva to Sati

sattvam vishddham vasudeva-shabditam

yad iyate tatra puman apavritah

sattve ca tasmin bhagavan vasudevo

hy adhokshajo me namasa vidhiyate

sattvam—consciousness; vishddham—pure; vasudeva—Vasudeva; shabditam—known as; yat—because; iyate—is revealed; tatra—there; puman—the Supreme Person; apavritah—without any covering; sattve—in consciousness; ca—and; tasmin—in that; bhagavan—the Supreme Personality of Godhead; vasudevah—Vasudeva; hi—because; adhokshajah—transcendental; me—by me; namasa—with obeisances; vidhiyate—worshiped.

I am always engaged in offering obeisances to Lord Vasudeva in pure Krishna consciousness. Krishna consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering.

03.15.14-16 Brahma to Demigods

vasanti yatra purushah

sarve vaikuntha-murtayah

ye 'nimitta-nimittena

dharmenaradhayan harim

vasanti—they live; yatra—where; purushah—persons; sarve—all; vaikuntha-murtayah—having a four-handed form similar to that of the Supreme Lord, Vishnu; ye—those Vaikuntha persons; animitta—without desire for sense gratification; nimittena—caused by; dharmena—by devotional service; aradhayan—continuously worshiping; harim—unto the Supreme Personality of Godhead.

In the Vaikuntha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification. (14)

 

yatra cadyah puman aste

bhagavan shabda-gocarah

sattvam vishtabhya virajam

svanam no mridayan vrishah

yatra—in the Vaikuntha planets; ca—and; adyah—original; puman—person; aste—is there; bhagavan—the Supreme Personality of Godhead; shabda-gocarah—understood through the Vedic literature; sattvam—the mode of goodness; vishtabhya—accepting; virajam—uncontaminated; svanam—of His own associates; nah—us; mridayan—increasing happiness; vrishah—the personification of religious principles.

In the Vaikuntha planets is the Supreme Personality of Godhead, who is the original person and who can be understood through the Vedic literature. He is full of the uncontaminated mode of goodness, with no place for passion or ignorance. He contributes religious progress for the devotees. (15)

 

yatra naihshreyasam nama

vanam kama-dughair drumaih

sarvartu-shribhir vibhrajat

kaivalyam iva murtimat

yatra—in the Vaikuntha planets; naihshreyasam—auspicious; nama—named; vanam—forests; kama-dughaih—yielding desire; drumaih—with trees; sarva—all; ritu—seasons; shribhih—with flowers and fruits; vibhrajat—splendid; kaivalyam—spiritual; iva—as; murtimat—personal.

In those Vaikuntha planets there are many forests which are very auspicious. In those forests the trees are desire trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuntha planets is spiritual and personal. (16)

02.09.16 Shukadeva Gosvami to Maharaja Parikshit

bhritya-prasadabhimukham drig-asavam

prasanna-hasaruna-locanananam

kiritinam kundalinam catur-bhujam

pitamshukam vakshasi lakshitam shriya

bhritya—the servitor; prasada—affection; abhimukham—favorably facing; drik—the very sight; asavam—an intoxication; prasanna—very much pleased; hasa—smile; aruna—reddish; locana—eyes; ananam—face; kiritinam—with helmet; kundalinam—with earrings; catuh-bhujam—with four hands; pita—yellow; amshukam—dress; vakshasi—on the chest; lakshitam—marked; shriya—with the goddess of fortune.

The Personality of Godhead, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on His head. He had four hands, and His chest was marked with the lines of the goddess of fortune.

11.31.06 Shukadeva Gosvami to Maharaja Parikshit

lokabhiramam sva-tanum

dharana-dhyana-mangalam

yoga-dharanayagneyya-

dagdhva dhamavishat svakam

loka—to all the worlds; abhiramam—most attractive; sva-tanum—His own transcendental body; dharana—of all trance; dhyana—and meditation; mangalam—the auspicious object; yoga-dharanaya—by mystic trance; agneyya—focused on fire; adagdhva—without burning; dhama—the abode; avishat—He entered; svakam—His own.

Without employing the mystic agneyi meditation to burn up His transcendental body, which is the all-attractive resting place of all the worlds and the object of all contemplation and meditation, Lord Krishna entered into His own abode.

11.31.09–10 Shukadeva Gosvami to Maharaja Parikshit

saudamanya yathaklashe

yantya hitvabhra-mandalam

gatir na lakshyate martyais

tatha krishnasya daivataih

saudamanyah—of lightning; yatha—just as; akashe—in the sky; yantyah—which is traveling; hitva—having left; abhra-mandalam—the clouds; gatih—the movement; na lakshyate—cannot be ascertained; martyaih—by mortals; tatha—similarly; krishnasya—of Lord Krishna; daivataih—by the demigods.

Just as ordinary men cannot ascertain the path of a lightning bolt as it leaves a cloud, the demigods could not trace out the movements of Lord Krishna as He returned to His abode. (9)

 

brahma-rudradayas te tu

drishtva yoga-gatim hareh

vismitas tam prashamsantah

svam svam lokam yayus tada

brahma-rudra-adayah—Brahma, Rudra and others; te—they; tu—but; drishtva—seeing; yoga-gatim—the mystic power; hareh—of Lord Krishna; vismitah—astonished; tam—that power; prashamsantah—glorifying; svam svam—each to his own; lokam—world; yayuh—went; tada—then.

A few of the demigods, however—notably Lord Brahma and Lord Shiva—could ascertain how the Lord's mystic power was working, and thus they became astonished. All the demigods praised the Lord's mystic power and then returned to their own planets. (10)

10.28.13-15,17 (missing from English version, included in Bengali)

jano vai loka etasminn

avidya-kama-karmabhih

uccavacasu gatishu

na veda svam gatim bhraman

janah—people; vai—certainly; loke—in the world; etasmin—this; avidya—without knowledge; kama—because of desires; karmabhih—by activities; ucca—among superior; avacasu—and inferior; gatishu—destinations; na veda—does not recognize; svam—his own; gatim—destination; bhraman—wandering.

[Lord Krishna thought:] Certainly people in this world are wandering among higher and lower destinations, which they achieve through activities performed according to their desires and without full knowledge. Thus people do not know their real destination.

 

iti sancintya bhagavan

maha-karuniko harih

darshayam asa lokam svam

gopanam tamasah param

iti—in these words; sancintya—considering to Himself; bhagavan—the Supreme Personality of Godhead; maha-karunikah—the most merciful; harih—Lord Hari; darshayam asa—showed; lokam—the planet, Vaikuntha; svam—His own; gopanam—to the cowherd men; tamasah—material darkness; param—beyond.

Thus deeply considering the situation, the all-merciful Supreme Personality of Godhead Hari revealed to the cowherd men His abode, which is beyond material darkness.

 

Satyam jnanam anantam yad

brahma-jyotih sanatanam

yad dhi pashyanti munayo

gunapaye samahitah

satyam—indestructible; jnanam—knowledge; anantam—unlimited; yat—which; brahma—the absolute; jyotih—effulgence; sanatanam—eternal; yat—which; hi—indeed; pashyanti—see; munayah—sages; guna—the modes of material nature; apaye—when they subside; samahitah—absorbed in trance.

Lord Krishna revealed the indestructible spiritual effulgence, which is unlimited, conscious and eternal. Sages see that spiritual existence in trance, when their consciousness is free of the modes of material nature.

 

Nandadayas tu tam drishtva

paramananda-nivritah

krishnam ca tatra cchandobhih

stuyamanam su-vismitah

nanda-adayah—the cowherd men headed by Nanda Maharaja; tu—and; tam—that; drishtva—seeing; parama—supreme; ananda—by ecstasy; nivritah—overwhelmed with joy; krishnam—Lord Krishna; ca—and; tatra—there; chandobhih—by the Vedic hymns; stuyamanam—being praised; su—very much; vismitah—surprised.

Nanda Maharaja and the other cowherd men felt the greatest happiness when they saw that transcendental abode. They were especially amazed to see Krishna Himself there, surrounded by the personified Vedas, who were offering Him prayers.

01.03.01 Suta Gosvami to Shaunaka Rishi

suta uvaca

jagrihe paurusham rupam

bhagavan mahad-adibhih

sambhutam shodasha-kalam

adau loka-sishrikshaya

sutah uvaca—Suta said; jagrihe—accepted; paurusham—plenary portion as the purusa incarnation; rupam—form; bhagavan—the Personality of Godhead; mahat-adibhih—with the ingredients of the material world; sambhutam—thus there was the creation of; shodasha-kalam—sixteen primary principles; adau—in the beginning; loka—the universes; sishrikshaya—on the intention of creating.

Suta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the purusha incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe.

01.03.05–14 Suta Gosvami to Shaunaka Rishi

etan nanavataranam

nidhanam bijam avyayam

yasyamshamshena shrijyante

deva-tiryan-naradayah

etat—this (form); nana—multifarious; avataranam—of the incarnations; nidhanam—source; bijam—seed; avyayam—indestructible; yasya—whose; amsha—plenary portion; amshena—part of the plenary portion; shrijyante—create; deva—demigods; tiryak—animals; nara-adayah—human beings and others.

This form [the second manifestation of the purusha] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created. (5)

 

sa eva prathamam devah

kaumaram sargam ashritah

cacara dushcaram brahma

brahmacaryam akhanditam

sah—that; eva—certainly; prathamam—first; devah—Supreme Lord; kaumaram—named the Kumaras (unmarried); sargam—creation; ashritah—under; cacara—performed; dushcaram—very difficult to do; brahma—in the order of Brahman; brahmacaryam—under discipline to realize the Absolute (Brahman); akhanditam—unbroken.

First of all, in the beginning of creation, there were the four unmarried sons of Brahma [the Kumaras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth. (6)

 

dvitiyam tu bhavayasya

rasatala-gatam mahim

uddharishyann upadatta

yajneshah saukaram vapuh

dvitiyam—the second; tu—but; bhavaya—for the welfare; asya—of this earth; rasatala—of the lowest region; gatam—having gone; mahim—the earth; uddharishyan—lifting; upadatta—established; yajneshah—the proprietor or the supreme enjoyer; saukaram—hoggish; vapuh—incarnation.

The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe. (7)

 

tritiyam rishi-sargam vai

devarshitvam upetya sah

tantram satvatam acashta

naishkarmyam karmanam yatah

tritiyam—the third one; rishi-sargam—the millennium of the rsis; vai—certainly; devarshitvam—incarnation of the rsi amongst the demigods; upetya—having accepted; sah—he; tantram—exposition of the Vedas; satvatam—which is especially meant for devotional service; acashta—collected; naishkarmyam—nonfruitive; karmanam—of work; yatah—from which.

In the millennium of the rishis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarshi Narada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action. (8)

 

turye dharma-kala-sarge

nara-narayanav rishi

bhutvatmopashamopetam

akarot dushcaram tapah

turye—in the fourth of the line; dharma-kala—wife of Dharmaraja; sarge—being born of; nara-narayanau—named Nara and Narayana; rishi—sages; bhutva—becoming; atma-upashama—controlling the senses; upetam—for achievement of; akarot—undertook; dushcaram—very strenuous; tapah—penance.

In the fourth incarnation, the Lord became Nara and Narayana, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses. (9)

 

pancamah kapilo nama

siddheshah kala-viplutam

provacasuraye sankhyam

tattva-grama-vinirnayam

pancamah—the fifth one; kapilah—Kapila; nama—of the name; siddheshah—the foremost mongst the perfect; kala—time; viplutam—lost; provaca—said; asuraye—unto the brahmana named Asuri; sankhyam—metaphysics; tattva-grama—the sum total of the creative elements; vinirnayam—exposition.

The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Asuri Brahmana, for in course of time this knowledge had been lost. (10)

 

shashtham atrer apatyatvam

vritah prapto 'nasuyaya

anvikshikim alarkaya

prahladadibhya ucivan

shashtham—the sixth one; atreh—of Atri; apatyatvam—sonship; vritah—being prayed for; praptah—obtained; anasuyaya—by Anasuya; anvikshikim—on the subject of transcendence; alarkaya—unto Alarka; prahlada-adibhyah—unto Prahlada and others; ucivan—spoke.

The sixth incarnation of the purusha was the son of the sage Atri. He was born from the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlada and others [Yadu, Haihaya, etc.]. (11)

 

tatah saptama akutyam

rucer yajno 'bhyajayata

sa yamadyaih sura-ganair

apat svayambhuvantaram

tatah—after that; saptame—the seventh in the line; akutyam—in the womb of Akuti; ruceh—by Prajapati Ruci; yajnah—the Lord's incarnation as Yajna; abhyajayata—advented; sah—He; yama-adyaih—with Yama and others; sura-ganaih—with demigods; apat—ruled; svayambhuva-antaram—the change of the period of Svayambhuva Manu.

The seventh incarnation was Yajna, the son of Prajapati Ruci and his wife Akuti. He controlled the period during the change of the Svayambhuva Manu and was assisted by demigods such as His son Yama. (12)

 

ashtame merudevyam tu

nabher jata urukramah

darshayan vartma dhiranam

sarvashrama-namaskritam

ashtame—the eighth of the incarnations; merudevyam tu—in the womb of Merudevi, the wife of; nabheh—King Nabhi; jatah—took birth; urukramah—the all-powerful Lord; darshayan—by showing; vartma—the way; dhiranam—of the perfect beings; sarva—all; ashrama—orders of life; namaskritam—honored by.

The eighth incarnation was King Rishabha, son of King Nabhi and his wife Merudevi. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life. (13)

 

rishibhir yacito bheje

navamam parthivam vapuh

dugdhemam oshadhir vipras

tenayam sa ushattamah

rishibhih—by the sages; yacitah—being prayed for; bheje—accepted; navamam—the ninth one; parthivam—the ruler of the earth; vapuh—body; dugdha—milking; imam—all these; oshadhih—products of the earth; viprah—O brahmanas; tena—by; ayam—this; sah—he; ushattamah—beautifully attractive.

O brahmanas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Prithu] who cultivated the land to yield various products, and for that reason the earth was beautiful and attractive. (14)

01.03.15–28 Suta Gosvami to Shaunaka Rishi

rupam sa jagrihe matsyam

cakshushodadhi-samplave

navy aropya mahi-mayyam

apad vaivasvatam manum

rupam—form; sah—He; jagrihe—accepted; matsyam—of a fish; cakshusha—Caksusa; udadhi—water; samplave—inundation; navi—on the boat; aropya—keeping on; mahi—the earth; mayyam—drowned in; apat—protected; vaivasvatam—Vaivasvata; manum—Manu, the father of man.

When there was a complete inundation after the period of the Cakshusha Manu and the whole world was deep into water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat. (15)

 

surasuranam udadhim

mathnatam mandaracalam

dadhre kamatha-rupena

prishtha ekadashe vibhuh

sura—the theists; asuranam—of the atheists; udadhim—in the ocean; mathnatam—churning; mandaracalam—the Mandaracala Hill; dadhre—sustained; kamatha—tortoise; rupena—in the form of; prishthe—shell; ekadashe—the eleventh in the line; vibhuh—the great.

The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandaracala Hill, which was being used as a churning rod by the theists and the atheists of the universe. (16)

 

dhanvantaram dvadashamam

trayodashamam eva ca

apayayat suran anyan

mohinya mohayan striya

dhanvantaram—the incarnation of Godhead named Dhanvantari; dvadashamam—the twelfth in the line; trayodashamam—the thirteenth in the line; eva—certainly; ca—and; apayayat—gave to drink; suran—the demigods; anyan—others; mohinya—by charming beauty; mohayan—alluring; striya—in the form of a woman.

In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink. (17)

 

caturdasham narasimham

bibhrad daityendram urjitam

dadara karajair urav

erakam kata-krid yatha

caturdasham—the fourteenth in the line; nara-simham—the incarnation of the Lord as half-man and half-lion; bibhrat—advented; daitya-indram—the king of the atheists; urjitam—strongly built; dadara—bifurcated; karajaih—by the nails; urau—on the lap; erakam—canes; kata-krit—carpenter; yatha—just like.

In the fourteenth incarnation, the Lord appeared as Nrisimha and bifurcated the strong body of the atheist Hiranyakashipu with His nails, just as a carpenter pierces cane. (18)

 

pancadasham vamanakam

kritvagad adhvaram baleh

pada-trayam yacamanah

pratyaditsus tri-pishtapam

pancadasham—the fifteenth in the line; vamanakam—the dwarfbrahmana; kritva—by assumption of; agat—went; adhvaram—arena of sacrifice; baleh—of King Bali; pada-trayam—three steps only; yacamanah—begging; pratyaditsuh—willing at heart to return; tri-pishtapam—the kingdom of the three planetary systems.

In the fifteenth incarnation, the Lord assumed the form of a dwarf-brahmana [Vamana] and visited the arena of sacrifice arranged by Maharaja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land. (19)

 

avatare shodashame

pashyan brahma-druho nripan

trih-sapta-kritvah kupito

nih-kshatram akaron mahim

avatare—in the incarnation of the Lord; shodashame—the sixteenth; pashyan—seeing; brahma-druhah—disobedient to the orders of the brahmanas; nripan—the kingly order; trih-sapta—thrice seven times; kritvah—had done; kupitah—being engaged; nih—negation; kshatram—the administrative class; akarot—did perform; mahim—the earth.

In the sixteenth incarnation of the Godhead, the Lord [as Bhrigupati] annihilated the administrative class [kshatriyas] twenty-one times, being angry with them because of their rebellion against the brahmanas [the intelligent class]. (20)

 

tatah saptadashe jatah

satyavatyam parasharat

cakre veda-taroh shakha

drishtva pumso 'lpa-medhasah

tatah—thereafter; saptadashe—in the seventeenth incarnation; jatah—advented; satyavatyam—in the womb of Satyavati; parasharat—by Parashara Muni; cakre—prepared; veda-taroh—of the desire tree of the Vedas; shakhah—branches; drishtva—be seeing; pumsah—the people in general; alpa-medhasah—less intelligent.

Thereafter, in the seventeenth incarnation of Godhead, Shri Vyasadeva appeared in the womb of Satyavati through Parasara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent. (21)

 

nara-devatvam apannah

sura-karya-cikirshaya

samudra-nigrahadini

cakre viryany atah param

nara—human being; devatvam—divinity; apannah—having assumed the form of; sura—the demigods; karya—activities; cikirshaya—for the purpose of performing; samudra—the Indian Ocean; nigraha-adini—controlling, etc.; cakre—did perform; viryani—superhuman prowess; atah param—thereafter.

In the eighteenth incarnation, the Lord appeared as King Rama. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Ravana, who was on the other side of the sea. (22)

 

ekonavimshe vimshatime

vrishnishu prapya janmani

rama-krishnav iti bhuvo

bhagavan aharad bharam

konavimshe—in the nineteenth; vimshatime—in the twentieth also; vrishnishsu—in the Vrishni dynasty; prapya—having obtained; janmani—births; rama—Balarama; krishnau—Shrii Krishna; iti—thus; bhuvah—of the world; bhagavan—the Personality of Godhead; aharat—removed; bharam—burden.

In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarama and Lord Krishna in the family of Vrishni [the Yadu dynasty], and by so doing He removed the burden of the world. (23)

 

tatah kalau sampravritte

sammohaya sura-dvisham

buddho namnanjana-sutah

kikateshu bhavishyati

tatah—thereafter; kalau—the age of Kali; sampravritte—having ensued; sammohaya—for the purpose of deluding; sura—the theists; dvisham—those who are envious; buddhah—Lord Buddha; namna—of the name; anjana-sutah—whose mother was Anjana; kikateshu—in the province of Gaya (Bihar); bhavishyati—will take place.

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist. (24)

 

athasau yuga-sandhyayam

dasyu-prayeshu rajasu

janita vishnu-yashaso

namna kalkir jagat-patih

atha—thereafter; asau—the same Lord; yuga-sandhyayam—at the conjunction of the yugas; dasyu—plunderers; prayeshu—almost all; rajasu—the governing personalities; janita—will take His birth; vishnu—named Vishnu; yashasah—surnamed Yasha; namna—in the name of; kalkih—the incarnation of the Lord; jagat-patih—the Lord of the creation.

Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Vishnu Yasha. At this time the rulers of the earth will have degenerated into plunderers. (25)

 

avatara hy asankhyeya

hareh sattva-nidher dvijah

yathavidasinah kulyah

sarasah syuh sahasrashah

avatarah—incarnations; hi—certainly; asankhyeyah—innumerable; hareh—of Hari, the Lord; sattva-nidheh—of the ocean of goodness; dvijah—the brahmanas; yatha—as it is; avidasinah—inexhaustible; kulyah—rivulets; sarasah—of vast lakes; syuh—are; sahasrashah—thousands of.

O brahmanas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water. (26)

 

rishayo manavo deva

manu-putra mahaujasah

kalah sarve harer eva

saprajapatayah smritah

rishayah—all the sages; manavah—all the Manus; devah—all the demigods; manu-putrah—all the descendants of Manu; maha-ojasah—very powerful; kalah—portion of the plenary portion; sarve—all collectively; hareh—of the Lord; eva—certainly; sa-prajapatayah—along with the Prajapatis; smritah—are known.

All the rishis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajapatis. (27) (not in GM Bengali version)

ete camsha-kalah pumsah

krishnas tu bhagavan svayam

indrari-vyakulam lokam

mridayanti yuge yuge

ete—all these; ca—and; amsha—plenary portions; kalah—portions of the plenary portions; pumsah—of the Supreme; krishnah—Lord Krishna; tu—but; bhagavan—the Personality of Godhead; svayam—in person; indra-ari—the enemies of Indra; vyakulam—disturbed; lokam—all the planets; mridayanti—gives protection; yuge yuge—in different ages.

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Shri Krishna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists. (28)

07.09.38 Prahlada Maharaja to Lord Nrishimhadeva

ittham nri-tiryag-rishi-deva jhashavata rair

lokan vibhavayasi hamsi jagat pratipan

dharmam maha-purusha pasi yuganuvrittam

channah kalau yad abhavas tri-yugo 'tha sa tvam

ittham—in this way; nri—like a human being (such as Lord Krishna and Lord Ramacandra); tiryak—like animals (such as the boar); rishi—as a great saint (Parashurama); deva—as demigods; jhasha—as an aquatic (such as the fish and tortoise); avataraih—by such different incarnations; lokan—all the different planetary systems; vibhavayasi—You protect; hamsi—You (sometimes) kill; jagat pratipan—persons who have simply created trouble in this world; dharmam—the principles of religion; maha-purusha—O great personality; pasi—You protect; yuga-anuvrittam—according to the different millenniums; channah—covered; kalau—in the age of Kali; yat—since; abhavah—have been (and will be in the future); tri-yugah—named Triyuga; atha—therefore; sah—the same personality; tvam—You.

In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas.