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Shri Laghu Bhagavatamrita
By Shrila Rupa Goswami
Translated by Kushakratha dasa
Part One
Shri Krishnamrita
The Nectar of Shri Krishna
Chapter One
Svayam-rupa-vilasa-svamsavesa-prakasa-
lakshana-bhagavat-tattva-nirupana
The Svayam-rupa, Vilasa, Svamsa,
and Avesa Forms of the Lord
Text 1
om namah shri-krishnaya
namas tasmai bhagavate
krishnayakuntha-medhase
yo dhatte sarva-bhutanam
abhavayoshatih kalah
om-om; namah-I offer respectful obeisances;
shri-krishnaya-to Shri Krishna; namah-I offer respectful obeisances; tasmai-to
Him; bhagavate-the Supreme Personality of Godhead; krishnaya-Shri Krishna;
akuntha-medhase-all-knwing; yah-who; dhatte-places; sarva-of all;
bhutanam-living entities; abhavaya-for the liberation; usatih kalah-His innerable
incarnations.
I offer my respectful obeisances to Shri
Krishna, who is glorified in the following verses of Shrimad-Bhagavatam
(10.87.46 and 11.5.32):
"I offer my respectful obeisances to
Shri Krishna, the omniscient Supreme Personality of Godhead who, in order to
liberate the conditioned souls from the cycle of repeated birth and death,
appears in the material world in the forms of His innumerable incarnations."
Text 2
krishna-varnam
tvishakrishnam
sangopangastra-parshadam
yajnaih
sankirtana-prayair
yajanti hi sumedhasah
krishna-varnam-repeating the syllables
krish-na; tvisha-with a luster; akrishnam-not black (golden); sa-anga-along with
associates; upanga-servitors; astra-weapons; parshadam-confidential companions;
yajnaih-by sacrifice; sankirtana-prayaih-consisting chiefly of congregational
chanting; yajanti-they worship; hi-certainly; su-medhasah' intelligent persons.
"In the age of Kali, intelligent
persons perform congregational chanting to worship the incarnation of Godhead
who constantly sings the name of Krishna. Although His complexion is not
blackish, He is Krishna Himself. He is accompanied by His associates, servants,
weapons and confidential companions."*
Text 3
mukharavinda-nisyanda-
maranda-bhara-tundila
mamanandam mukundasya
sandugdham venu-kakali
mukha-of the face; aravinda-lotus;
nisyanda-trickling; maranda-honey; bhara-abundance; tundila-filled; mama-my;
anandam-bliss; mukundasya-of Lord Mukunda; sandugdham-produced; venu-of the
flute; kakali-sweet sound.
May the honey-sweet flute musi that flows
from Lord Mukunda's lotus mouth fill me with bliss.
Text 4
shri-chaitanya-mukhodgirna
hare-krsneti-varnakah
majjayanto jagat premni
vijayantam tad-ahvayah
shri-chaitanya-of Shri Chaitanya Mahaprabhu;
mukha-from the mouth; udgirna-manifest; hare krishna iti varnakah-the Hare
Krishna maha-mantra; majjayantah-are drowning; jagat-the entire universe;
premni-in pure love of Krishna; vijayantam-all glories; tat-ahvayah-to that
mah-mantra.
Glory to the Hare Krishna maha-mantra, the
Lord's names spoken by Shri Chaitanya's mouth, which drown the world in pure
love!
Text 5
shrimat-prabhu-padambhojaih
shrimad-bhagavatamritam
yad vyatani tadevedam
sankshepena nishevyate
shrimat-prabhu-of Shrila Sanatana Gosvami;
pada-ambhojaih-by the lotuslike words; shrimat-bhagavatamrtam-the book named
Brhad-bhagavatamrtam; yat-what; vyatani-manifested; tada-then; eva-certainly;
idam-that; sanksepena-as a summary; nisevyate-is manifested.
Of Shri Brihad-bhagavatamritam, manifested
by the lotus words of my master, this book is a summary.
Text 6
idam
shri-krishna-tad-bhakta-
sambandhad amritam dvidha
adau krishnamritam tatra
suhridbhyah pariveshyate
idam-this book; shri-krishna; to Shri
Krishna; tat-bhakta-and to His devotees; sambandhat-because of the relation;
amrtam-the nectar; dvidha-in two parts; adau-first; krishna-amrtam-the nectar
of Krishna; tatra-there; suhrdbhyah-from His friends; parivesyate-served.
This book will describe two kinds of nectar:
the nectar of Shri Krishna, and the nectar of His devotees. First will be the
nectar of Krishna, nectar relished by the Lord's friends.
Texts 7 and 8
nirbandham yukti-vistare
mayatra parimuncata
pradhanatvat pramaneshu
sabda eva pramanyate
yatas taih
"sastra-yonitvat"
iti nyaya-pradarsanat
sabdasyaiva pramanatvam
svi-kritam paramarshibhih
nirbandham-without relation; yukti-of
material logic; vistare-to the expansion; maya-by me; atra-here;
parimuncata-freedom; pradhanatvat-because of the superiority; pramanesu-among
sources of knowledge; sabdah-the Vedi revelation; eva-certainly; pramanyate-is
accepted as evidence; yatah-because; taih-by them; sastra-of the Vedi
literature; yonitvat-because of being the origin; iti-thus; nyaya-of the
Vedanta-sutra (1.1.3); pradarsanat-because of the explanation; sabdasya-of the
Vedi literature; eva-certainly; pramanatvam-evidence; svi-krtam-accepted;
parama-rsibhih-by the great sages.
Because the Vedi revelation is the best of
all evidence, I will base my arguments on it and not on material logic. The
best of sages accepts the Vedi revelation as the best evidence, for he said
(Vedanta-sutra 1.1.3): "The Supreme is understood from the Vedi
revelation".
Text 9
kim ca
"tarkapratishthanat"
iti nyaya-vidhanatah
amibhir eva su-vyaktam
tarkasyanadarah kritah
kim ca-furthurmore; ca-also; tarka-of logic;
apratisthanbat-because of the inconclusiveness; iti-thus;
nyaya-vidhanatah-because of the statement of Vedanta-sutra; amibhih-by them;
eva-certainly; su-vyaktam' manifest; tarkasya-of material logic;
anadarah-criticism; krtah-is done.
With the words (Vedanta-sutra 2.1.11,
"The Supreme cannot be understood by material logic" he directly
criticized material logic.
Text 10
athopasyeshu mukhyatvam
vaktum utkarsha-bhumatah
krishnasya tat-svarupani
nirupyante kramad iha
atha-now; upasyesu-among those who are
worshippable; mukhyatvam-preeminence; vaktum-to describe;
uktarsa-bhumatah-because of superiority; krishnasya-of Shri Krishna; tat-His;
sva-rupani-forms; nirupyante-are described; kramat-one after another; iha-in this
book.
To prove that the Supreme Lord, Shri
Krishna, is the best of they who are worthy of worship, His forms will be
described here, one after another.
Text 11
svayam rupas tad-ekatma-
rupa avesha-namakah
ity asau tri-vidham bhati
prapancatita-dhadasu
svayam-rupah-own form;
tat-eka-atma-rupah-expanded form; avesa-namakah-empowered incarnation;
iti-thus; asau-He; tri-vidham-in three ways; bhati-is manifest; prapanca-the
material world; atita-beyond; dhamasu-in His abodes.
In His abodes beyond the worlds of matter,
the Supreme Lord is manifest in three kinds of forms: 1. svayam--rupa, 2.
tad-ekatma-rupa, and 3. avesa-rupa.
Text 12
ananyapekshi yad rupam
svayam-rupah sa ucyate
ananya-apeksi-independant; yat-which;
rupam-form; svayam rupah-original form; sah-that; ucyate-is called.
The svayam--rupa is said to be the original
form, not manifested from any other.
Text 13
isvarah paramah krishnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
isvarah-the controller; paramah-supreme;
krishnah-Lord Krishna; sat-eternal existance; cit-absolute knowledge;
ananda-absolute bliss; vigrahah-whose form; anadih-without beginning; adih-the
origin; govindah-Lord Govinda; sarva-karana-karanam-the cause of all causes.
It is described in Brahma-samhita' (5.1):
"Krishna, 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."*
Text 14
yad rupam tad abhedena
svarupena virajate
akrity-adibhir anya-drik
sa tad ekatma-rupakah
sa vilasah svamsa iti
dhatte bheda-dvayam punah
yat-which; rupam-form tat-abhedena-not
different from the svayam-rupa; svarupena-in its own form; virajate-is
manifest; akriti-adibhih-with form, qualities, and so forth; anya-another;
adrk-like; sah tat-that; eka-atma-rupakah-tadekatma-rupa; sah-that; vilasah-vilasa-rupa;
svamsah- svamsa-rupa-iti-thus; dhatte-manifests; bheda-dvayam-in two divisions;
punah-again.
The svayam-rupa is not different from His
original form. In the tad-ekatma-rupa the Lord's form and other features are
different from His original form. The tadekatma-rupa forms are ditided into two
types: 1 vilasa-rupa, and 2. svamsa-rupa.
Texts 15 and 16
svarupam anyakaram yat
tasya bhati vilasatah
prayenatma-samam saktya
sa vilaso nigadyate
paramavyoma-nathas tu
govindasya yatha smritah
paramavyoma-nathasya
vasudevas ca yadrisah
sva-rupam-the Lord's own form; anya-other;
akaram-feathures of the body; yat-which; tasya-His; bhati-appears;
vilasatah-from particulat pastimes; prayena-almost; atma-samam-self-similar;
saktya-by His potency; sah-that; vilasah-the vilasa (pastime, form;
nigadyate-is called;parama-vyoma-nathah-Narayana, the lord of Vaikuntha;
tu-also; govindasya-of LOrd Govinda; yatha-just as; smrtah-is remembered;
parama-vyoma-nathasya-of Lord Narayana; vasudevah-Lord Vasudeva; ca-also;
yadrsah-like whom.
When the Lord displays numerous forms with
different features by His inconceivable potency, such forms are called
vilasa-vigrahas.ª In this way from Lord Govinda is manifest Lord Narayana, the
master of the spiritual sky, and from Lord Narayana is manifest Lord Vasudeva.
Text 17
tadriso nyuna-saktim yo
vyanakti svamsa iritah
sankarshanadir matsyadir
yatha tat-tat-svadhamasu
tadrsah-like that; nyuna-lessened;
saktim-potency; yah-who; vyanakti-manifests; svamsah-svamsa-rupa; iritah-is
called; sankarsana-adih-beginning with Lord Sankarsana; matsya-adih-beginning
with Lord Matsya; yatha-just as; tat-tat-sva-dhamasu-each in His own abode.
These forms manifest other forms that have
lesser power, and are called svamsa-rupas. The forms headed by Lord Sankarshana
and the forms headed by Lord Matsya, each manifest in His own abode, are
examples of these forms.
Texts 18 and 19
jnana-sakty-adi-kalaya
yatravishto janardanah
ta avesa nigadyante
jiva eva mahattamah
vaikunthe 'pi yatha sesho
naradah sanakadayah
akrura-drishtane cami
dasame parikirtitah
jnana-of knowledge; sakti-with the potency;
adi-beginning with; kalaya-with a particle; yatra-where; avistah-entered;
janardanah-the Supreme Lord; te-they; avesah-avesa incarnations; nigadyante-are
called; jivah-individual living entities; eva-certainly; mahattamah-great
souls; vaikunthe-in Vaikunthaloka; api-also; yatha-just as; sesah-Ananta Sesa;
naradah-Narada Muni; sanaka-adayah-the four Kumaras; akrura-of Akrura;
drstante-in the example; ca-also; ami-these; dasame-in the Tenth Canto of
Shrimad-Bhagavatam; parikirtitah-glorified.
Exalted individual souls (jivas, into whom
Lord Janardana enters with a portion of His knowledge-potency and other
potencies, are called avesas. Sesha, Narada, and the four Kumaras are examples
of them in Vaikuntha. They were seen by Akrura, as described in the Tenth
Canto.
Text 20
prakasas tu na bhedeshu
ganyate sa hi nau prithak
prakasah-prakasa-rupa; tu-but; na-not;
bhedesu-in differences; ganyate-is counted; sah-He; hi-certainly; na-not;
u-certainly; prthak-different.
Prakasa-rupas are the same form manifest
in many places.
Texts 21 and 22
tatha hi
anekatra prakatata
rupasyaikasya yaikada
sarvatha tat svarupaiva
sa prakasa itiryate
dvaravatyam yatha
krishnah
pratyaksham prati-mandiram
citram bataitat ity adi
pramanena sa setsyati
tatha hi-moreover; anekatra-in many places;
prakatata-the manifestation; rupasya-of form; ekasya-one; ya-which; ekada-at
one time; sarvatha-in every respect; tat-His; sva-rupa-own form; eva-certainly;
sah-that; prakasah-manifestive form; iti-thus; iryate-it is called;
dvaravatyam-at Dvaraka; yatha-just as; krishnah-Lord Krishna;
pratyaksam-directly; prati-mandiram-at every palace; citram bata etat iti
adi-Shrimad-Bhagavatam 10.69.2; pramanena-by the evidence; sah-that;
setsyati-will be established.
If numerous forms, all equal in their
features, are displayed simultaneously, such forms are called prakasa-vigrahas
of the Lord.ª Lord Krishna's did this in the many palaces of Dvaraka. This will
be proved when Shrimad-Bhagavatam 10.69.2 is quoted here.
Text 23
kvacic catur-bhujatve 'pi
na tyajet krishna-rupatam
atah prakasa eva syat
tasyasu dvi-bhujasya ca
kvacit-sometimes; catuh-bhujatve-in the
condition of manifesting four arms; api-although; na-may not; tyajet-give up;
krishna-rupatam-the form of krishna; atah-therefore; prakasah-prakasa-rupa;
eva-certainly; syat-may be; tasya-of Him; asau-that; dvi-bhujasya-of the
two-armed form; ca' also.
Sometimes, without abandoning His Krishna-form,
Lord Krishna manifests a four-arm form. This is a prakasa-rupa of His two-arm
form.
Text 24
prapancatita-dhamatvam
esham sastre prithag-vidhe
padmiyottara-khandadau
vyaktam eva virajate
prapanca-the material world; atita-beyond;
dhamatvam-abode; esam-of them; sastre-in the Vedi literature;
prthak-vidhe-various; padmiya-uttara-khanda-adau-in the scriptures beginning
with the Uttara-khanda of the Padma Purana; vyaktam-manifested; eva-certainly;
virajate-appear.
The many forms of the Supreme Lord each
have their own abode in the spiritual sky, beyond the touch of matter. This is
confirmed in the Uttara-khanda of the Padma Purana, and in many other Vedic
literatures also.
Chapter Two
The Purusha and Guna Avataras
Text 1
athavatarah kathyante
krishno yeshu ca pushkalah
atha-now; avatarah-incarnations;
kathyante-are described; krishnah-Krishna; yesu-among whom; ca-also;
puskalah-the best.
Now the Lord's incarnations, among which
Shri Krishna is the best, will be described.
Texts 2 and 3
purvokta visva-karyartham
apurva iva cet svayam
dvarantarena vavihsyur
avataras tada smritah
tac ca dvaram tadekatma-
rupas tad-bhakta eva ca
seshasayy-adiko yadvad
vasudevadiko 'pi ca
purva-previously; uktah-described;
visva-karya-artham-to execute His mission in the material world;
apurvah-unprecedented; iva-as it were; cet-if;
svayam-personally-dvara-antarene-by the agency of another; va-or; avihsyuh-appear;
avatarah-incarnations; tada-then; smrtah-are remembered; tat-therefore;
ca-also; dvaram-agency; tad-eka-atma-rupah-His tadekatma-rupa; tat-bhaktah-His
devotees; eva-certainly; ca-also; sesasayi-Sesasayi Vishnu; adikah-beginning
with; yadvat-just as; vasudeva-Maharaja Vasudeva; adikah-beginning with; api
ca-also.
To act in the material world, the Supreme
Lord appears in the previously described forms and in other ways, as if He had
never appeared in that way before. These appearances are known as
"incarnations". In this way He appears in His tad-ekatma' forms, such
as Seshasayi Vishnu, and in His empowered devotees, such as Maharaja Vasudeva.
Texts 4 and 5
purushakhya gunatmano
lilatmanas ca te tridha
prayah svamsas tathavesa
avatara bhavanty ami
atra yah syat
svayam-rupah
sa 'gre vyakti-bhavishyati
purusa-akhyah-purusa-avataras;
guna-atmanah-guna-avataras; lila-atmanah-lila-avataras; ca-also; te-they;
tridha-three kinds; prayah-generally; sva-amsah-svamsa-rupa; tatha-in the same
way; avesah-avesa-rupa; avatarah-incarnations; bhavanti-are; ami-these;
atra-here; yah-who; syat-may be; svayam-rupah-the original form svayam-rupa;
sha-He; agre-at the beginning; vyakti-bhavisyati-will be manifest.
Again there are three kinds of
incarnations of the Lord: 1. purusha-avataras, 2. guna-avataras, and 3.
lila'-avataras. These incarnations are mostly svamsa-rupa and avesa-rupa forms.
The Lord may also appear in His svayam--rupa among them.
Text 6
tatra purusha-laksh#anam
yatha vishnu-purane
ntasyaiva yo 'nu
guna-bhag vividhaika eva
suddho 'py asuddha iva murti-vibhaga-bhedaih
jnananvitah
sakala-sattva-vibhuti-karta
tasmai nato 'smi purushaya sadavyayaya"
iti.
ntasyaiva anu purvoktat
paramesvarat samanantaram" iti svami.
tatra'-there; purusha-of the
Purusha-avatara; laksh#anam-decshription; yatha-as; vishnu-purane-in Vishnu
Purana; tasya-of Him; eva-certainly; yah-who; anu-following; guna-bhak-full of
auspicous transcendental qualities; vividha-appearing as many; ekah' one;
eva-certainly; suddhah-free from material contact; api-although;
asuddhah-contacting the material energy; iva-as if; murtu-vibhaga-bhedaih'
expanding in many forms; jnana-anvitah-full of knowledge; sakala-all;
sattva-transcendental; vibhuti-opulences and power; karta-the origin; tasmai-to
Him; natah asmi-I offer my respectful obeisances; purusaya-to the
purusa-avatara; sada-eternally; avyayaya-unchanging; iti-thus; tasya eva
anu-this phrase; purva-uktat-from the previously explained;
paramesvarat-Supreme Controller; samanantaram-after; iti-thus; svami-the
commentary of Shridhara Svami.
Now the purusha-avataras will be
described. In Vishnu Purana (6.8.59, it is said:
"I offer my respectful obeisances to
the eternal, unchanging purusha-avatara, who has a great variety of
transcendental qualities, who seems to be impure although He is supremely pure,
who appears in many forms, who is full of transcendental knowledge, and who is
the origin of all transcendental powers and opulences."
Shridhara Svami notes that the phrase
"tasyaiva anu" means "after the Supreme Controller is
described."
Texts 7 and 8
atra karika
paramesamsa-rupo yah
pradhana-guna-bhag iva
tad-ikshadi-kritir nana-
vatarah purushah smritah
nadyo 'vatarah purushah
parasya" iti.
atra-here; karika-explanation;
parama-isa-of the Supreme Personality of Godhead; amsa-rupah-expansion;
yah-who; pradhana-the unmanifest modes of material nature; guna-and of the
manifest modes of material nature; bhak-the master; iva-as;
tat-iksa-adi-krtih-the observer and controller of material nature;
nana-avatarah' the origin of the various incarnations; purusah-the
purusa-avatara; smrtah' is described; adyah-the original; avatarah-incarnation;
purusah-purusa-avatara; parasya-of the Supreme; iti-thus.
Here is an explanation. He who is expanded
from the Supreme Personality of Godhead, who although He seems to be part of
the manifested and unmanifested material modes, in truth only observes them,
and who is the source of many incarnations of Godhead, the Sruti-sastras
describe as the purusha-avatara. For example, Shrimad-Bhagavatam explains
(2.6.40):
nKaranarnavasayi Vishnu is the first
incarnation of the Supreme Lord."
Text 9
tasya tu bhedah.
satvata-tantre
nvishnos tu trini rupani
purushakhyany atho viduh
ekam tu mahatah srashtri
dvitiyam tv anda-samsthitam
tritiyam
sarva-bhuta-stham
tani jnatva vimucyate"
vishnoh-of Lord Vishnu; tu-certainly;
trini-three; rupani' forms; purusha-akhyani-celebrated as the purusha;
atho-how; viduh-they know; ekam-one of them; tu-but; mahatah srashtri-the
creator of the total material energy; dvitiyam-the second; tu-but;
anda-samsthitam' situated within the universe; tritiyam-the third;
sarva-bhuta-stham' within the hearts of all living entities; tani-these three;
jnatva' knowing; vimucyate-one becomes liberated.
The different purusha-avataras are described
in Satvata Tantra:
"Vishnu has three forms called
purushas. The first, Maha-Vishnu, is the creator of the total material energy
(mahat), the second is Garbhodashayi, who is situated within each universe, and
the third is Kshirodasayi, who lives in the heart of every living being. He who
knows these becomes liberated from the cluthes of maya."*
Text 10
tatra prathamam- yatha
ekadase
nbhutair yada pancabhir
atma-shrishtaih
puram virajam viracayya tasmin
svamsena vishtah
purushabhidhanam
avapa narayana adi-devah"
tatra-there; prathamam-the first;
yatha-as; ekadase-in the Eleventh Canto; bhutaih-by the material elements;
yada-when; pancabhih-five (earth, water, fire, air and ether);
atma-shrishtaih-created by Himself; puram-the body; virajam-of the universe in
its subtle form; viracayya' having constructed; tasmin-wothin that;
sva-amsena-in the manifestation of His own plenary expansion; vishtah-entering;
purusha-abhidhanam-the name Purusha; avapa-assumed; narayanah-Lord Narayana;
adi-devah' the original Personality of Godhead.
The first purusha-avatara is described in
Shrimad-Bhagavatam (11.4.3,:
"When the primeval Lord Narayana
created His universal body out of the five elements produced from Himself and
then entered within that universal body by His own plenary portion, He thus
became known as the Purusha."*
Text 11
brahma-samhitayam- ca
ntasminn avirabhul linge
maha-vishnur jagat-patih"
nsahasra-sirsha
purushah" ity adi
nnarayanah sa bhagavan
apas tasmat sanatanat
avir asit karanarno
nidhih sankarshanatmakah
yoga-nidram gatas tasmin
sahasramsah svayam mahan"
ntad-roma-bila-jaleshu
bijam sankarshanasya ca
haimanyandani jatani
mahabhutavritani tu" ity etad-antam.
brahma-samhitayam-in Brahma-samhita;
ca-also; tasmin-in him; avirabhut-is manifest in the form of a glance; ling' in
Sambhu; maha-vishnuh-known as Maha-Vishnu; jagat-of the world; patih-the Lord;
sahasra-sirsha-having thousands of heads; purushah' Maha-Vishnu; iti adi-in the
passage beginning with the words; narayanah-known as Narayana; sah bhagavan-the
same Lord (Maha-Vishnu); apah-the expanse of water; tasmat-from Him;
samkarshana-atmakah-the subjective portion of Sankarshana; yoga-nidram-divine
sleep; gatah-having entered; tasmin-in that; sahasra-amshah-with thousands of
subjective portions; svayam-Himself; mahan-the Supreme Lord; tat-of
Maha-Vishnu; roma-bila-jaleshu-in the pores of the skin; bijam' seeds;
sankarshanasya-of Sankarshana; ca-and; haimani-golden; andani-eggs; jatani-are
born; maha-bhuta-with the five great elements; avritani-covered; tu-also; iti
etat-antam-in the passage ending with these words.
Brahma-samhita' (5.10-13, also describes
Him:
"The Lord of the world Maha-Vishnu is
manifest in him (Lord Mahesvara, by His subjective portion in the form of His
glance."**
"The Lord of the mundane world,
Maha-Vishnu, possesses thousands of thousands of heads, eyes and hands. He is
the source of thousands of thousands of avataras in His thousands of thousands
of subjective portions. He is the creator of thousands of thousands of
individual souls.**
"The same Maha-Vishnu is spoken of by
the name of Narayana in this mundane world. From that eternal person has sprung
the vast expanse of water of the spiritual causal ocean. The subjective portion
of Sankarshana who abides in Paravyoma, the above supreme purusha with
thousands of subjective portions, reposes in the state of divine sleep
(yoga-nidra, in the waters of the spiritual causal ocean."**
"The spiritual seeds of Sankarshana
existing in the pores of skin of Maha-Vishnu are born as so many golden sperms.
These sperms are covered with five great elements."**
Text 12
lingam atra
svayam-rupasy-
anga-bheda udiritah
lingam-the word "linga"; atra-in
this quotation; svayam-rupasya-of the original form; anga-of the body;
bhedah-division; udiritah-is described.
In this passage the word "linga"
means "different from the original form (svayam--rupa, of the Lord".
Text 13
dvitiyam- yatha tatraiva
tad-anantaram
npraty-andam evam ekamsad
ekamsad visati svayam" iti.
dvitiyam-the second; yatha-as;
tatra-there; eva-indeed; tad-anantaram-then:fn 2 prati-andam-into each
universe; evam-thus; eka-amsat eka amsat' as separate portions; visati-entered;
svayam-of the same (Maha-Vishnu).
Brahma-samhita 5.14, then describes the
second purusha-avatara:
"The same Maha-Vishnu entered into each
universe as His own separate subjective portions."**
Text 14
garbhodaka-sayah padma-
nabho 'sav aniruddhakah
iti narayanopakhyana
uktam moksha-dharmake
sa 'yam hiranya-garbhasya
pradyumnatve niyamakah
garbha-udaka-sayah-Garbhodakasayi Vishnu;
padma-nabhah-Pradyumna; asau-He; aniruddhakah-Aniruddha; iti-thus; narayana-of
Narayana; upakhyane-in the story; uktam-said; moksa-dharmake-in the
Moksa-dharma; sah ayam-that same person; hiranya-garbhasya-of Garbhodakasayi
Vishnu; pradyumnatve-in the status of Pradyumna; niyamakah-controller.
That the Lord expands as Lord Pradyumna
and thus becomes the origin of Garbhodakasayi Vishnu is confirmed in the
Narayana-upakhyana of the Moksha-dharma:
"As Garbhodakasayi Vishnu,
lotus-naveled Lord Pradyumna is the father of Lord Aniruddha."
Text 15
atha yat tu tritiyam syat
rupam tac capy adrisyata
nkecit sva-dehantah"
iti
dvitiya-skandha-padyatah
atha-now; yat-which; tu-also; tritiyam-in
the Third purusa-avatara; syat-is; rupam-form; tat-that; ca api-also;
adrsyata-was seen; kecit sva-dehatah iti-in the following verse:
nkecit
sva-dekantat-hridayavakase
pradesa-matram purusham vasantam
catur-bhujam
kanja-rathanga-sankha-
gada-dharam dharanaya smaranti";
dvitiya-skanda-padyatah-from
Shrimad-Bhagavatam (2.2.8).
The third purusha-avatara is described in
Shrimad-Bhagavatam (2.2.8):
"Others conceive of the Personality of
Godhead residing wothin the body in the region of the heart and measuring only
eight inches, with four hands carrying a lotus, a wheel of a chariot, a
conchshell and a cluâ respectively."*
Text 16
gunavataras tatratha
kathyante purushad iha
vishnur brahma ca rudras
ca
sthiti-sargadi-karmana
guna-avatarah-the guna-avataras;
tatra-there; atha-now; kathyante-are described; purusat-from the
purusa-avatara; iha-here; visnuh-Vishnu; brahma-Brahma; ca-also; rudrah-Siva;
ca-and; sthiti-maintenance; sarga' creation; adi-beginning with; karmana-by
work.
From the purusha-avatara Vishnu, Brahma, and
Siva, who maintain, create, and destroy the material universe, are said to have
come.
Text 17
yatha prathame
nsattvam rajas tama iti
prakriter gunas tair
yuktah parah purusha eka ihasya dhatte
sthity-adaye
hari-virinci-hareti samjnah
sreyamsi tatra khalu sattva-tanor nrinam
syuh"
yatha-just as; prathame-in
Shrimad-Bhagavatam 1.2.23; sattvam-goodness; rajah-passion; tamah-the darkness of
ignorance; iti-thus; prakriteh' of the material nature; gunah-qualities;
taih-by them; yuktah' associated with; parah-transcendental; purushah-the
personality; ekah' one; iha asya-of this material world; dhatte-accepts;
sthiti-adaye-for the matter of creation, maintenance and destruction, etc.;
hari-Vishnu, the Personality of Godhead; virinci-Brahma; hara-Lord Siva;
iti-thus; samjnah-different features; sreyamsi-ultimate benefit; tatra'
therein; khalu-of course; sattva-goodness; tanoh-form; nrinam-of the human
being; syuh-derived.
They are described in Shrimad-Bhagavatam
(1.2.23):
"The transcendental Personality of
Godhead is indirectly associated with the three modes of material nature,
namely passion, goodness and ignorance, and just for the material world's
creation, maintenance and destruction He accepts the three qualitative forms of
Brahma, Vishnu and Siva. Of these three, all human beings can derive ultimate
benefit from Vishnu, the form of the quality of goodness."*
Text 18
atra karika
yogo niyamakataya
gunaih sambandha ucyate
atah sa tair na yujyate
tatra svamsah parasya yah
atra-here; karika-explanation;
yogah-contact; niyamakataya-because of being the controller¯ gunaih-with the
three modes of material nature; sambandhah-relation; ucyate-is described;
atah-therefore; sah-He; taih- by them; na-not; yujyate-is in contact;
tatra-there; sva-amsah-direct manifestation; parasya-of the Supreme Lord;
yah-who.
Explanation
As controllers of them they have a
relationship with the material modes of nature. Only the one (Lord Vishnu, that
is a svamsa-avatara has no relation with the modes.
Text 19
tatra brahma
hiranyagarbhah sukshmo
'tra
sthulo vairaja-samjnakah
bhogaya shrishtaye cabhut
padma-bhur iti sa dvidha
tatra-there; brahma-Brahma;
hiranyagarbhah-Hiranyagarbha; suksmah- subtle; atra-here; sthulah-gigantic;
vairaja-Vairaja; samjnakah-named; bhogaya-for enjoyment; srstaye-for creation;
ca-also; abhut-was; padma-bhuh-born from the lotus navel of Garbhodakasayi
Vishnu; iti-thus; sah-he; dvi-dha-in two features.
Brahma
As the subtle Hiranyagarbha and the gross
Viraja, Brahma, who is born from the Lord's lotus navel, is manifest in order
to enjoy and create. Thus he has two features.
Text 20
vairaja eva prayah syat
sargady-artham catur-mukhah
kadacid bhagavan vishnur
brahma san shrijati svayam
vairajah-Vairaja Brahma; eva-certainly;
prayah-generally; syat-may be; sarga-creation; adi-and other activities;
artham-for the purpose of performing; catuh-mukhah-with four faces;
kadacit-sometimes; bhagavan-the Personality of Godhead; visnuh-Vishnu;
brahma-Brahma; san-being; rjati' creates; svayam-personality.
Four-headed Vairaja Brahma' appears in
order to create the material universe and perform other duties. Sometimes Lord
Vishnu Himself becomes Brahma and creates the universe.
Text 21
tatha ca padme
nbhavet kvacin maha-kalpe
brahma jivo 'py upasanaih
kvacid atra maha-vishnur
brahmatvam pratipadyate" iti
tatha-in the same way; ca-also; padme-in the
Padma Purana; bhavet' there may be; kvacit-sometimes; maha-kalpe-at the
beginning of the maha-kalpa; brahma-Brahma; jivah-indivitual jiva soul;
api-although; upasanaih-by devotional service; kvacit-sometimes; atra-here;
maha-visnu; Lord Vishnu; brahmatvam-the post of Brahma; pratipadyate-accepts.
Padma Purana explains:
"In some maha'-kalpas a jiva soul
becomes Brahma' by devotional service, and in other maha'-kalpas Lord
Maha'-Vishnu Himself becomes Brahma."
Text 22
vishnur yatra maha-kalpe
srastritvam ca prapadyate
tatra bhunkte tam
pravisya
vairajah saukhya-sampadam
ato jivatvam aisyam ca
brahmanah kalpa-bhedatah
visnuh-Vishnu; yatra-where; maha-kalpe-in
the maha-kalpa; srastrtvam' the post of creator; ca-also; prapayate-attains;
tatra-there; bhunkte' enjoys; tam-that; pravisya-entering; vairajah-Vairaja
Brahma; saukhya-sampadam-great happiness; atah-therefore; jivatvam-as a jiva
soul; aisyam-as the Personality of Godhead; ca-also; brahmanah-of Brahma;
kalpa-of kakpas; bhedatah-according to differences.
In a maha'-kalpa where Lord Vishnu
personally becomes the creator Brahma', He enters the material universe as
Viraja Brahma' and enjoys transcendental bliss. Thus the kalpas are divided into
those ruled by the Lord and those ruled by a jiva.
Text 23
isatvapekshaya tasya
sastre proktavatarata
samastitvena bhagavat-
sannikrishtatayocyate
asyavatarata kaiscid
avesatvena kaiscana
isatva-apeksaya-with in relation to the
Personality of Godhead; tasya' of Him; sastre-in the Vedi literature;
prokta-described; avatarata-the position of His incarnations; samastitvena-as
a whole; bhagavat-to the Personality of Godhead; snnikrstataya-as related;
ucyate-is described; asya-of Him; avatarata-the post of incarnation; kaiscit-by
some; avesatvena-as empowered incarnation; kaiscana-by others.
When the scriptures say that the
Personality of Godhead becomes Brahma, some say that in general this means that
the Lord personally appears, and others say this means the Lord appears as an
avesa-avatara.
Text 24
tatha ca
brahma-samhitayam
nbhasvan
yathasma-sakaleshu nijeshu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya esa jagad-anda-vidhana-karta
govindam adi-purusham tam aham bhajami"
tatha-in the same way;
ca-also; brahma-samhitayam-in the Brahma-Samhita; bhasvan-the illuminating sun;
yatha-as; asma-sakaleshu-in various types of precious stones; nijeshu-his own;
tejah-brilliance; sviyam-his own; kiyat-to some extent; prakatayati-manifests;
api-also; tadvat-similarly; atra-he; brahma-Lord Brahma; yah-Who is; eshah' the
Lord; jagat-anda-vidhana-karta-becomes the chief of the universe.
Brahma-samhita (5.49, explains:
"I adore the Primeval Lord Govinda from
whom the separated subjective portion Brahma receives his power for the
regulation of the mundane world, just as the Supreme manifests some portion of
his own light in all the effulgent gems that bear the names of Suryakanta,
etc."**
Text 25
garbhodasayino 'syabhuj
janma nabhi-saroruhat
kadacit sruyate nirat
tejo-vatadikad api
garbhodasayinah-from Garbhodakasayi Vishnu;
asya-of Brahma; abhut-was; janma-birth; nabhi-saroruhat-from the lotus-navel;
kadacit-sometimes; sruyate-it is heard in Vedi literatures; nirat-from the
Garbhodaka ocean; tejah-from fire; vata-from wind; adikat-or from other
elements; api' even.
Brahma' is generally born from
Garbhodakasayi Vishnu's lotus-navel, although the scriptures explain that
sometimes he is born from water, fire, wind, or another element.
Text 26
rudra ekadasa-vyuhas
tathashta-tanur apy asau
prayah pancananas
try-aksho
dasa-bahur udiryate
rudrah-Siva; ekadasa-eleven;
vyuhah-manifestations; tatha-in that way; asta-tanuh-in eight forms; api-also;
asau-he; prayah-generally; panca-with five; ananah-faces; tri-with three;
aksah-eyes; dasa-with ten; bahuh-arms; udiryate-is described.
Siva
Siva
appears in eleven forms and eight forms. Generally he has ten arms and five
heads, with three eyes on each head.
Text 27
kvacij jiva-viseshatvam
harasyoktam vidher iva
tat tu seshavad evastam
tad-amsatvena kirtanat
kvacit-sometimes; jiva-visesatvam-as a
specifi jiva soul; harasya-of Siva; uktam-said; vidheh-of Brahma; iva-like;
tat-that; tu-but; sesa-vat-as Ananta Sesa; eva-certainly; astam-is;
tat-amsatvana-as a direct expansion of the Personality of Godhead;
kirtanat-from the glorification.
The scriptures explain that, as Brahma'
is, so Siva is sometimes a jiva soul and sometimes an amsa-avatara like Lord
Sesha.
Text 28
harah purusha-dhamatvan
nirgunah praya eva sah
vikaravan iha tamo-
yogat sarvaih pratiyate
yatha dasame
nsivah sakti-yutah sasvat
tri-lingo guna-samvritah"
harah-Siva; purusa-dhamatvat-because of
being an incarnation of the Personality of Godhead; nirgunah-free from the
influence of the three modes of material nature; prayah-for the most part;
eva-certainly; sah-he; vikaravan-with transformations; iha-in this world;
tamah-of the modes of ignorance; yogat-because of contact; sarvaih-by everyone;
prtiyate-is understood; yatha-just as; dasame-in the Tenth Canto of Shrimad
Bhagavatam (10.88.3); sivah-Siva; sakti-yutah-in contact with the illusory
potency; sasvat-eternally; tri-lingah-in contact with the three modes of
material nature; guna-by the modes; samvrtah-accompanied.
Because He is an incarnation of the
Personality of Godhead, He is generally beyond the modes of material nature.
However, because he is touched by the mode of ignorance, He is thought to be
affected by it. This is described in Shrimad-Bhagavatam (10.88.3):
"Lord Siva is always associated with
the three modes of nature."
Text 29
yatha brahma-samhitayam
nkshiram yatha dadhi
vikara-visesha-yogat
sanjayate na hi tatah prithag asti hetoh
yah sambhutam api tatha
samupaiti karyat
govindam adi-purusham tam aham bhajami"
yatha-just as; brahma-samhitayam-in the
Brahma-samhita (5.45); kshiram-milk; yatha-as; dadhi-yogurt;
vikara-visesha-with a special transforming agent; yogat-by mixing; sanjayate-is
transformed; na-not; tu-but; tatah-from the milk; prithak-separated; asti-is;
hetoh-which is the cause; yah-Who; sambhutam-the nature of Lord Siva; api-even
though; tatha-as; samupaiti-accepts; karyat-from the matter of some particular
business (destruction).
He is described in Brahma-samhita (5.45):
"Just as milk is transformed into
curd by the action of acids, but yet the effect curd is neither the same as,
nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda
of whom the state of Sambu is a transformation for the performance of the work
of destruction."**
Text 30
vidher lalataj janmasya
kadacit kamala-pateh
kalagni-rudrah kalpante
bhavet sankarshanad api
vidheh-of Brahma; lalatat-from the forehead;
janma-birth; asya-of Siva; kadacit-sometimes; kamala-pateh-of Vishnu;
kala-agni-rudrah-manifested from the kala-fire; kalpa-of the kalpa; ante-at the
conclusion; bhavet-may be; sankarsanat-from Sankarsana; api-also.
Sometimes He is born from Brahma's
forehead and other times from Vishnu's forehead. At the kalpa's end He is born
from Lord Sankarshana as the fire of time.
Text 31
sadasivakhya tan-murtis
tamo-gandha-vivarjita
sarva-karana-bhutasav
anga-bhuta svayam-prabhoh
vayavyadishu saiveyam
siva-loke pradarsita
sadasiva-akhya-named Sadasiva; tat-of him;
murtih-from; tamah-of the mode of ignorance; gandha-of the slightest touch;
vivarjita-free; sarva-karana-bhuta-the original cause of all causes; asau-he;
anga-bhuta' manifested; svayam-prabhoh-from the Supreme Personality of Godhead;
vayava' in the Vayu Purana; adisu-and other Vedi literatures; sa-that form;
eva' certainly; iyam-that; siva-loke-on the Sivaloka planet in the spiritual
world; pradarsita-seen.
Siva's form named Sadasiva, who is a
direct expansion of the Personality of Godhead, is the cause of all causes, is
free from the slightest scent of the mode of ignorance, and resides in
Sivaloka, is described in the Vayu Purana and other scriptures.
Text 32
tatha ca
brahma-samhitayam adi-siva-kathane
niyatih sa rama devi
tat priya tad vasam tada
jyoti-rupah sanatanah
ya yonih sa para saktih ity adi
tatha-in the same way; ca-also;
brahma-samhitayam-in the Brahma-samhita (5.8); adi-siva-of Sadasiva; kathane-in
the description; niyatih' the regulatriø (destiny); sa-she; rama devi-known as
Ramadevi; tat' of Krishna; priya-beloved; tat-His; vasam-under the control;
tada-at the time of creation; tat-of the Supreme Lord; lingam-8 masculine
symbol; bhagavan-the Lord; sambhuh-known as Sambhu (Siva); jyoti-rupah' halo;
sanatanah-divine; ya-which; yonih-feminine symbol; sa-she; apara-non-absolute;
saktih-potency; iti adi-in the passage this beginning.
He, the original form of Lord Siva, is
described in Brahma-samhita' (5.8,:
"Rama'-devi, the spiritual (cit,
potency, beloved consort of the Supreme Lord, is the regulatriø of all
entities. The divine plenary portion of Krishna creates the mundane world. At
creation there appears a divine halo of the nature of His own subjective
portion (svamsa,. This halo is divine Sambhu (Sadasiva), the masculine symbol
or manifested emblem of the Supreme Lord. This halo is the dim twilight
reflection of the supreme eternal effulgence. This masculine symbol is the
subjective portion of divinity who functions as progenitor of the mundane
world, subject to the supreme regulatriø (niyati). The conceiving potency in
regard to mundane creation makes her appearance out of the supreme regulatrix.
She is Maya, the limited, non-absolute (apara, potency, the symbol of mundane
feminine productivity. The intercourse of these two brings forth the faculty of
perverted cognition, the reflection of the seed of the procreative desire of
the Supreme Lord."**
Text 33
shri-vishnur yatha
tritiye
ntal loka-padmam sa u eva
vishnuh
pravivisat sarva-gunavabhasam
tasmin svayam vedamayo
vidhata
svayambhuvam yam sma vadanti so 'bhut"
iti
shri-visnuh-Lord Vishnu; yatha-just as;
trtiye-in the Third Canto of Shrimad-Bhagavatam (3.8.15); tat-that; loka-universal;
padmam-lotus flower; sah-He; u-certainly; eva-factually; vishnuh-the Lord;
pravivisat-entered into; sarva-all; guna-avabhasam-reservoir of all modes of
nature; tasmin-in which; svayam-in person; veda-mayah-the personality of Vedi
wisdom; vidhata-controller of the universe; svayam-bhuvam-self-born; yam-whom;
sma-in the past; vadanti-do say; sah-he; abhut-generated; iti-thus.
Lord Vishnu is described in
Shrimad-Bhagavatam (3.8.15):
"Into that universal lotus flower Lord
Vishnu personally entered as the Supersoul, and when it was thus impregnated
with all the modes of material nature, the personality of Vedi wisdom, whom we
call the self-born, was generated."*
Text 34
yo vishnuh pathyate so
'sau
ksh#irambudhi-sayo matah
garbhodasayinas tasya
vilasatvan munisvaraih
narayano virad antar-
yami cayam nigadyate
yah-who; visnu-Vishnu; pathyate-is described
in the Vedi literatures; sah asau-that same person; ksira-ambu-on the ocean of
milk; sayah- resting; matah-is considered; garbha-uda-sayinah-of Garbhodakasayi
Vishnu; tasya-of Him; vilasatvat-from pastimes; muni-isvaraih-by the great
sages; narayanah-Narayana; virat-the Universal Form; antah-yami-the
all-pervading Supersoul; ca-also; ayam-He; nigadyate-is described.
The Vishnu described here is considered to
be Kshirodakasayi Vishnu. Because He is a vilaasa-avatara of Garbhodakasayi
Vishnu the great sages call Him "Narayana", "the Universal
Form", and "the All-pervading Supersoul".
Text 35
vishnu-dharmottarady-ukta
yah puryo 'janda-madhyatah
santi vishnu-prakasanam
tah kathyante samssatah
visnu-dharma-uttara-the Vishnu-dharmottara
Purana; adi-the Vedi literatures beginning with; uktah-described; yah-which;
puryah-cities; aja-anda-the material universe; madhyatah-within; santi-are;
visnu-prakasanam-of manifestation of Vishnu; tah-they; kathyante-are described;
samasatah-in a general way.
The residences of Lord Vishnu in this
material world, which are described in the Vishnu-dharmottara Purana and other
Vedi literatures, now will be described in brief. Vishnu-dharmottara Purana
explains:
Texts 36-38
yatha
nrudroparishthad aparah
pancayuta-pramanatah
agamyah sarva-lokanam
vishnulokah prakirtitah
ntasyoparishtad
brahmandah
kancanoddipta-samyutah
meros tu purva-dig-bhage
madhye tu lavanodadheh
vishnuloko mahan proktah
salilantara-samsthitah
ntatra svapiti gharmante
deva-devo janardanah
lakshmi-sahayah satatam
shesha-paryankam asthitah
yatha-just as; rudra-Sivaloka;
uparistat-above; aparah-beyond; panca-ayuta-50,000 yojanas; pramanatah-in
breadth; agamyah-unapproachable; sarva-lokanam-to the other planets;
visnulokah-the abode of Vishnu; prakirtitah-is described; tasya-that;
uparistat-above; brahma-andah-sphere of Brahman; kancana-with gold;
uddipta-illumined; samyutah-endowed; meroh-of Mount Meru; purva-dig-bhage-in
the beginning part; madhye-in the middle; tu-also; lavana-udadheh-of the
salt-water ocean; visnu-lokah-the realm of Vishnu; mahan-great; proktah-is
described; salila-the water; antara-within; samsthitah-situated; tatra-there;
svapiti-sleeps; gharma-ante-after the summer season; deva-devah-the master of
all the demigods; janardanah-Lord Vishnu; laksmi-by Laksmi-devi;
sahayah-accompanied; satatam-constantly; sesa-of Sesa; paryankam-on the couch;
asthitah-situated.
"Above Sivaloka is the place named
Vishnuloka, which is 50,000 yojanas in measurement and cannot be approached
from any other planet. Above it, to the east of Mount Meru, and in the midst of
an ocean, is the splendid golden realm called Maha-vishnuloka. There, resting
on the couch of Ananta Sesha, and accompanied by Shrimati Lakshmi-devi, Lord
Vishnu, the master of all the demigods, takes a nap at the end of the summer
season.
Texts 39 and 40
nmeros ca purva-dig-bhage
madhye kshirarnavasya ca
kshirambu-madhya-ga
subhra
devasyanya tatha puri
lakshmi-sahayas tatraste
seshasana-gatah prabhuh
tatrapi caturo masan
suptas tishthati varsikan
meroh-of Mount Meru; ca-also;
purva-dik-bhage-at the beginning; madhye-in the middle; ksira-of milk;
arnavasya-of the ocean; ca-and; ksira-ambu-of the ocean of milk; madhya-ga-in
the middle; subhra-white; devasya-of the Supreme Lord; anya-another; tatha-in
ths same way; puri-city; laksmi-the goddess of fortune; sahayah-accompanied by;
tatra-there; aste-remains; sesa-asana-gatah-resting on Ananta Sesa; prabhuh-the
Lord; tatra-there; api-also; chaturah-for four; masan-months; suptah-asleep;
tisthati-remains; varsikan-during the monsoon season.
"East of Mount Meru, in the midst of
a milk-ocean, is another splendid city of the Lord. There, resting on the couch
of Ananta Sesha, and accompanied by Shrimati Lakshmi-devi, the Lord sleeps
during the four months of the monsoon season.
Text 41
ntasminn avaci dig-bhage
madhye kshirarnavasya tu
yojananam sahasrani
mandalah panca-vimsatih
svetadvipatya khyato
dvipah parama-sobhanah
tasmin-there; avaci dik-bhage-in the south;
madhye-in the middle; ksira-arnavasya-of the ocean of milk; tu-also;
yojananam-of yojanas; sahasrani-thousands; mandalah-a place; panca-vimsatih;
25; svetadvipataya' as Svetadvipa; khyatah-celebrated; dvipah-island;
parama-sobhanah-very splendid and beautiful.
"In the southern part of that
milk-ocean is a very beautiful and splendid island 25,000 yojanas wide called
Svetadvipa.
Text 42
narah surya-prabhas tatra
sitamsu-sama-darsanah
tejasa durnirikshyas ca
devanam api yadava
narah-men; surya-of the sun; prabhah-with
the splendor; tatra-there; fsitamsu-with the moon; sama-equal; darsanah-to see;
tejasa-with splendor; durniriksyah-difficult to see; ca-also; devanam-by the
demigods; api-even; yadava-O descendant of Maharaja Yadu.
"O Yadava, the people there are
splendid as the sun and handsome as the cooling moon. They are so splendid even
the demigods cannot gaze on them."
Texts 43 and 44
brahmande ca
nsveto nama mahan asti
dvipah kshirabdhi-veshtitah
laksha-yojana-vistarah
su-ramyah sarva-kancanah
nkundendu-kumuda-prakhyair
lola-kallola-rasibhih
dhautamala-silopetah
samastat kshira-varidheh" iti
brahmande-in the Brahanda Purana; ca-also;
svetah-Svetadvipa; nama-named; mahan-great; asti-there is; dvipah-island;
ksira-abdhi-by the ocean of milk; vestitah-surrounded; laksa-100,000;
yojana-yojanas; vistarah-wide; su-ramyah-very delightful;
sarva-kancanah-completely made of gold; kunda-white jasmine flowers; indu-the
moon; kumuda-white lotus flowers; prakhyaih-resembling;
lola-kallola-resibhih-with waves; dhauta-amala-sila-upetah-pure; samastat-in
all directions; ksira-varidheh-of the ocean; iti-thus.
In Brahmanda Purana it is said:
"Surrounded by the ocean of milk is a
beautiful golden island 100,000 yojanas wide named Svetadvipa, which is washed
on all sides by the playful jasmine and lotus waves of the splendid
milk-ocean."
Texts 45 and 46
kim- ca vishnu-puranadau
moksha-dharme ca kirtitam
kshirabdher uttare tire
svetadvipo bhaved iti
suddhodad uttare sveta-
dvipam syat padma-sammatam
kim ca-furthermore; visnu-purana-in the
Vishnu Purana; adau-and other Vedi literatures; moksa-dharme-in the
Moksa-dharma; ca-also; kirtitam-described; ksira-abdheh-of the ocean of milk;
uttare-on the northern; tire-shore; svetadvipah-Svetadvipa; bhavet-is;
iti-thus; suddha-udat-from the pure ocean; uttare-in the north;
svetadvipam-Svetadvipa; syat-is; padma-of the Padma Purana; sammatam-the
opinion.
Vishnu Purana, Moksha-dharma, and other
scriptures say, "Svetadvipa is on the northern shore of the
milk-ocean." Padma Purana says, "Svetadvipa is north of the pure
milk-ocean."
Texts 47 and 48
vishnuh sattvam tanotiti
sastre sattva-tanuh smritah
avatara-ganas casya
bhavet sattva-tanus tatha
bahirangam adhishthanam
iti va tasya tat tanuh
ato nirgunata samyak
sarva-sastre prasidhyati
visnuh-Vishnu; sattvam-the mode of goodness;
tanoti-increases; iti-thus; sastre-in the Vedi literatures; sattva-tanuh-the
word "sattva-tanu"; smrtah-is stated; avatara-of incarnations;
ganah-the multitude; ca-also; asya-of Him; bhavet-is; sattva-tanuh-"sattva-tanu";
tatha-in the same way; bahirangam-external; adhisthanam-control; iti-thus;
va-or; tasya-of Him; tat-therefore; tanuh-the word "tanu" is used;
atah-from this; nirgunata-position abode the modes of material nature;
samyak-completely; sarva-in all; sastre-Vedi literatures; prasidhyati-is
established.
All Vedi literatures explain that Lord
Vishnu and His many incarnations are beyond the influence of the three modes of
material nature. When the word "sattva-tanu" is used to describe Him,
it should be interpreted to mean either "He who expands the activities of
the mode of goodness (sattvam tanoti)" or "He who is the controller
of the mode of goodness."
Text 49
tatha hi shri-dasame
nharir hi nirgunah
sakshat
purushah prakriteh parah
sa sarva-drig upadrashta
tam bhajan nirguno bhavet" iti
tatha hi-furthermore; shri-dasame-in the
Tenth Canto of Shrimad-Bhagavatam; harih-the Supreme Personality of Godhead,
Vishnu; hi' certainly; nirgunah-transcendental to all material qualities; sakshat'
directly; purushah-the supreme enjoyer; prakriteh-material nature;
parah-beyond; sah-He; sarva-drik-the seer of everything; upadrashta' the
overseer of everything; tam-Him; bhajan-by worshiping; nirgunah'
transcendental to material qualities; bhavet-one becomes; iti-thus.
This is confirmed in Shrimad-Bhagavatam
(10.88.5):
"Shri 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 supreme overseer of all living entities. If someone takes
shelter at His lotus feet and worshps Him, he also attains a transcendental
position."*
Texts 50 and 51
tena sattva-tanor asmat
sreyamsi syur itiritam
ity ato vihita sastre
tad-bhakter eva nityata
tena-by this; sattva-tanoh-of the spiritual
form; asmat-this; sreyamsi-best; syuh-are; iti; thus; iritam-it is said;
iti-thus; atah-from this; vihita-placed; sastre-in the Vedi literatures;
tat-bhakteh-of His devotional service; eva-certainly; nityata-eternality.
In this way it is understood that the word
"sattva-tanu" means "He who is the best." Thus the
scriptures establish the eternality of devotional service to the Lord.
Text 52
tatha hi padme
nsmartavyah satatam
vishnur
vismartavyo na jatucit
sarve vidhi-nishedhah
syur
etayor eva kinkarah"
tatha hi-furthermore; padme-in the Padma
Purana; smartavyah-to be remembered; satatam-always; vishnuh-Lord Vishnu;
vismartavyah-to be forgotten; na-not; jatucit-at any time; sarve-all;
vidhi-nishedhah' rules and prohibitions mentioned in the revealed scripture or
given by the spiritual master; syuh-should be; etayoh-of these two principles
(always to remember Krishna or Vishnu and never to forget Him); eva-certainly;
kinkarah-the servants.
Furthermore, in Padma Purana:
"Krishna is the origin of Lord Vishnu.
He should always be remembered and never forgotten at any time. All the rules
and prohibitions mentioned in the sastras should be the servants of these two
principles."*
Text 53
ata eva tatraiva
nvyamohaya caracarasya
jagatas te te puranagamas
tam tam eva hi devatam paramikam jalpantu
kalpavadhi
siddhante punar eka eva
bhagavan vishnuh samastagama-
vyapareshu vivecana-vyatikaram niteshu
nisciyate"
atah eva-therefore; tatra-there;
eva-certainly; vyamohaya-for bewilderment; cara-acarasya-full of moving and
non-moving creatures; jagatah-of the universe; te te-whatever; purana-Puranas;
agamah-and other Vedi literatures; tam tam-whatever; eva-certainly; hi-indeed;
devatam-deity; paramikam-supreme; jalpantu-may describe; kala-of the kalpa;
avadhi-until the end; siddhante-in thek final conclusion; punah- again;
ekah-alone; eva-certainly; bhagavan-the Personality of Godhead; visnuh-Vishnu;
samasta-all; agama-of Vedi literatures; vyaparesu-in the efforts;
vivecana-vyatikaram-the discrimination; nitesu-in conclusive statements;
nisciyate-is conclusively established.
There it is also said:
"In order to bewilder the moving and
non-moving inhabitants of the material universe, the Puranas and other Vedi
scriptures may sometimes say that this or that demigod is the Supreme Lord. The
actual final conclusion of all Vedi literatures, however, is that only Lord
Vishnu, and no one else, is the Supreme Personality of Godhead."
Text 54
shri-prathama-skandhe
nmumukshavo ghora-rupan
hitva bhuta-patin atha
narayana-kalah santa
bhajanti hy anasuyavah" iti
shri-prathama-skandhe-in the First Canto of
Shrimad-Bhagavatam; mumukshavah-persons desiring liberation; ghora-horrible,
ghastly; rupan-forms like that; hitva-rejecting; bhuta-patin-demigods; atha'
for this reason; narayana-the Personality of Godhead; kalah-plenary portions;
santah-all-blissful; bhajanti-do worship; hi-certainly; anasuyavah-nonenvious;
iti-thus.
In Shrimad-Bhagavatam (1.2.26,:
"Those who are serious about liberation
are certainly nonenvious, and they respect all. Yet they reject the horrible
and ghastly forms of the demigods and worship only the all-blissful forms of
Lord Vishnu and His plenary portions."*
Texts 55 and 56
atra svamsa harer eva
kala-sabdena kirtitah
ato vidhi-haradinam
nikhilanam su-parvanam
shri-vishnoh
svamsa-vargebhyo
nyunatabhiprakasita
atra-here; svamsah-svamsa-vataras; hareh-of
Lord Hari; eva-certainly; kala-sabdena-by the word "kala";
kirtitah-described; atah-therefore; vidhi-of Brahma; hara-Siva; adinam-and the
other demigods; nikhilanam-all; su-parvanam-of the demigods; shri-visnoh-of
Lord Vishnu; svamsa-vargebhyah-than the incarnations; nyunata-inferior
position; abhiprakasita-manifest.
The svamsa-avataras here are called kalas.
Brahma, Siva, and all other demigods are inferior to the svamsa-avataras of
Lord Vishnu.
Text 57
yatha tatraiva
nathapi
yat-pada-nakhavashrishtam
jagad virincopahritarhanambhah
sesham punaty anyatamo
mukundat
ko nama loke bhagavat-padarthah" iti
yatha-just as; tatra-there; eva-certainly; atha-therefore; api'
certainly; yat-whose; pada-nakha-nails of the feet; avashrishtam' emanating;
jagat-the whole universe; virinca-Brahmaji; upahrita' collected; arhana-worship;
ambhah-water; sa-along with; isam-Lord Siva; punati-purifies; anyatamah-who
else; mukundat-besides the Personality of Godhead Shri Krishna; kah-who;
nama-name; loke-within the world; bhagavat-Supreme Lord; pada-position;
arthah-worth; iti' thus.
There it is also said (Shrimad-Bhagavatam
1.18.21):
nWho can be worthy of the name of the
Supreme Lord but the Personality of Godhead Shri Krishna? Brahmaji collected
the water emanating from the nails of His feet in order to award it to Lord
Siva as a worshipful welcome. This very water (the Ganges) is purifying the
whole universe, including Lord Siva."*
Texts 58 and 59
maha-varahe ca
nmatsya-kurma-varahadyah
sama vishnor abhedatah
brahmadyam asamah proktah
prakritis tu samagama" iti
atra prakriti-sabdena
cic-chaktir abhidhiyate
abhinna-bhinna-rupatvad
asyaivokta samasma
maha-varahe-in the Maha-varaha Purana;
ca-also; matsya-Matsya; kurma-Kurma; varaha-Varaha; adyah-beginning with;
samah-equal; visnoh-with Lord Vishnu; abhedatah-because of non-difference;
brahma-adyam-with Brahma and the other demigods; asamah-not equal;
proktah-described; prakrtih-nature; tu-but; sama-equal; asama-and not equal;
iti-thus; atra-here; prakrti-sabdena-by the word
"prakrti";cit-transcendental; saktih-potency; abhidhiyate-is named;
abhinna-as not different; bhinna-rupatvat-and as different; asya-of Him;
eva-certainly; ukta-described; sama-as equal; asama-and not equal.
In Maha-varaha Purana also:
"Matsya, Kurma, Varaha, and other
incarnations are equal to Lord Vishnu, for they are not different from Lord
Vishnu Himself. Brahma' and the other material demigods are described as not
equal to Lord Vishnu, although as His potency they are also equal to Him."
The word "prakriti" (potency,
here means "spiritual potency". Because they are simultaneously
different and not different from the Lord, here it is said that they are both
equal to Him and not equal to Him.
Chapter Three
Lilavatara-nirupana
The Lila-avataras
Text 1
atha lilavataras ca
vilikhyante yatha-mati
shrimad-bhagavatasyanu-
sarena prayasas tv ami
atha-now; lila-avatarah-pastime
incarnations; ca-also; vilkhyante-are described in writing; yatha-mati-as far
as they are understood; shrimad-bhagavatasya-of Shrimad-Bhagavatam;
anusarena-in accordance with the description; prayasah-primarily; tu-also;
ami-they.
Now, primarily following
Shrimad-Bhagavatam, I will write whatever I know of the lila'-avataras (pastime
incarnations).
Text 2
tatra shri-catuhsanah
shri-prathame
"sa eva prathamam
devah
kaumaram sargam ashritah
cacara duscaram brahma
brahmacaryam akhanditam" iti
tatra-in that connection;
shri-catuhsanah-the Four Kumaras; shri-prathame-in the First Canto of
Shrimad-Bhagavatam; sah-that; eva' certainly; prathamam-first; devah-Supreme
Lord; kaumaram-named the Kumaras (unmarried); sargam-creation; ashritah-under;
cacara' performed; duscaram-very difficult to do; brahma-in the order of
Brahman; brahmacaryam-under discipline to realize the Absolute (Brahman);
akhanditam-unbroken; iti-thus.
The four Kumaras are described in
Shrimad-Bhagavatam (1.3.6,:
"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."*
Texts 3 and 4
caturbhir avataro 'yam
eka eva satam matah
sana-sabdat catuhsv eva
catuhsana iti smritah
suddha-jnanasya bhaktes
ca
pracarartham avatarat
pancasabdhika-balabho
gaurah kamalayonitah
catubhih-with four; avataraj-incarnation;
ayam-this; ekah-one; eva-certainly; satam-by the devotees; matah-considered;
sana-sabdat-from the word "sana"; catuhsu-among the four;
eva-certainly; catuh-sanah-the word "catuhsana"; iti-thus; smrtah-is
described; suddha-pure; jnanasya-of knowledge; bhakteh-of devotional service;
ca-also; pracara-preaching; artham-for the purpose; avatarat-descended to this
world; pancasa-five; abdhika-years old; bala-boys; abhah-with the appearance;
gaurah-with fair complexions; kamalayonitah-born from Brahma.
The devotees consider the four Kumaras a
single incarnation. In order to preach devotional service and pure
transcendental knowledge, they appear as the perpetually five year old,
fair-complexioned sons of the demigod Brahma.
Text 5
shri-naradah tatraiva
"tritiyam
risi-sargam vai
devarsitvam upetya sah
tantram satvatam acashta
naiskarmyam karmanam yatah" iti
shri-naradah-Narada Muni; tatra-there;
eva-certainly; tritiyam-the third one; risi-sargam-the millennium of the risis;
vai-certainly; devarsitam-incarnation of the risi amongst the demigods;
upetya-having accepted; sah-he; tantram-exposition of the Vedas; satvatam-which
is especially meant for devotional service; acashta-collected; naiskarmyam'
nonfruitive; karmanam-of work; yatah-from which; iti-thus.
Narada Muni is described in
Shrimad-Bhagavatam 1.3.8:
"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."*
Texts 6 and 7
pravartanaya loke 'smin
sva-bhakter eva sarvatah
harir devarsi-rupena
candra-subhro vidher abhut
avirbhuyadime brahme
kalpa eva catuhsanah
naradas" canuvartete
kalpeshu sakaleshv api
pravartanaya-in order to preach; loke
asmin-in this material world; sva-bhakteh-His own devotional service;
eva-certainly; sarvatah-in all respects; harih-Lord Hari; devarsi-of Narada
Muni; rupena-in the form; candra-as the moon; subhrah-splendid; vidheh-from
Brahma; abhut-appeared; avirbhuya-having appeared; adime-in the first; brahma
kalpe-in the Brahma-kalpa; eva-certainly; catuhsanah-the Four Kumaras;
naradah-Narada Muni; ca-also; anuvartete-they continue; kalpesu sakalesu-in all
the succeeding kalpas; api-also.
To preach everything about His own
devotional service, Lord Hari, who is splendid as the moon, appeared from the
demigod Brahma' as Devarshi Narada. In the first kalpa, the Brahma-kapla, the
four Kumaras appear, and then Narada follows them. This happens in every kalpa.
Text 8
shri-varahah tatraiva
"dvitiyam tu
bhavayasya
rasatala-gatam mahim
uddharishyann upadatta
yajnesah saukaram vapuh"
shri-varahah-Lord Varaha; tatra-there;
eva-certainly; 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; yajnesah-the proprietor or the
supreme enjoyer; saukaram-hoggish; vapuh-incarnation.
Lord Varaha is described in
Shrimad-Bhagavatam 1.3.7:
"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."*
Text 9
shri-dvitiye ca
"yatrodyatah
kshiti-taloddharanaya bibhrat
kraudim tanum sakala-yajna-mayim anantah
antar-maharnava upagatam
adi-daityam
tam damshtrayadrim iva vajra-dharo
dadara" iti
shri-dvitiye-in the Second Canto of
Shrimad-Bhagavatam; ca-also; udyatah-attempted; kshiti-tala-the planet earth;
uddharanaya-for the matter of lifting; bibhrat-assumed; kraudim-pastimes;
tanum-form; sakala-total; yajna-mayim-all-inclusive sacrifices; anantah-the
Unlimited; antar-within the universe; maha-arnave-the great Garbha Ocan;
upagatam-having arrived at; adi-the first; daityam-demon; tam-him;
damshtraya-by the tusk; adrim-the flying mountains; iva-like; vajra-dharah-the
controller of the thunderbolts; dadara-pierced; iti-thus.
In Shrimad-Bhagavatam 2.7.1 also:
"Lord Brahma' said: When the
unlimitedly powerful Lord assumed the form of a boar as a pastime, just to lift
the planet earth, which was drowned in the great ocean of the universe called
the Garbhodaka, the first demon (Hiranyaksha) appeared, and the Lord pierced
him with His tusk."*
Text 10
dvir avirasit kalpe
'sminn
adye svayambhuvantare
ghranad vidher
dharoddhrityai
cakshshiye tu niratah
dvih-two times; avirasit-appeared;
kalpe-kalpa; asmin-in this; adye-the first; svayambhuva-of Svayambhuva Manu;
antare-during the reign; grhanat-from the nostril; vidheh-of Brahma; dhara-the
earth; uddhrtyai' for the purpose of lifting; caksusiye-during the reign of
Caksusa Manu; tu' but; niratah-from the water.
In this, the first kalpa, He appeared
twice. To rescue the eartâ he appeared during the Svayambhuva-manvantara from
Brahma's nostril, and during the Cakshusha-manvantara He appeared from the
water.
Texts 11 and 12
hiranyaksham dharoddhare
nihantum damshtri-pungavah
catuspat shri-varaho 'sau
nri-varahah kvacin matah
kadacij jalada-syamah
kadacic candra-pandurah
yajna-murtih sthavishtho
'yam
varna-dvaya-yutah smritah
hiranyaksam-Hiranyaksa; dhara-of the earth
uddare-during the lifting; nihantum-to lift; damstri-pungavah-with great tusks;
catuspat-four-legged beast; shri-varahah-Varaha; asau-this; nr-varahah-domesti
boar; kvacit-sometimes; matah-considered; kadacit-sometimes; jalada-as a
raincloud; syamah-dark; kadacit-sometimes; candra-as the moon; pandurah-white;
yajna-murtih-the recepient of sacrificial offerings; sthavisthah-manifesting a
giganti form; ayam-He; varna-colors; dvaya-with two; yutah-endowed;
smrtah-described in Vedic literatures.
Lord Varaha, the best of tusked beasts,
appears to kill Hiranyaksha and rescue the earth. Sometimes Varaha is a wild
animal of the forest and sometimes He is a domesti animal. Sometimes He is dark
as a rain-cloud, and sometimes He is white as the moon. In this way
Smriti-sastra describes two giganti forms of Lord Varaha, the form of Vedi
sacrifices.
Text 13
dakshat pracetasat
shrishtih
sruyate cakshuse 'ntare
atas tatraiva janmasya
hiranyakshasya yujyate
daksat-from Prajapati Daksa; pracetasat-the
son of the Pracetas; srstih-the creation of various living entities; sruyate-is
heard (in the Sixth Canto of Shrimad-Bhagavatam); caksuse-the reign of Caksusa
Manu; antare-within; atah-from that; tatra-there; eva-certainly; janma-birth;
asya-of him; hiranyaksasya-of Hiranyaksa; yujyate-occured.
The scriptures explain that the Pracetas'
son, Daksha, begat childred during the reign of Cakshusa Manu. It was then that
Hiranyaksha was born.
Text 14
tatha hi shri-caturthe
"cakshushe tv antare
prapte
prak-sarge kala-vidrute
yah sauarja praja ishtah
sa daksho daiva-coditah" iti
tatha hi-furthermore; shri-aturthe-in the
Fourth Canto of Shrimad-Bhagavatam; cakshuse-named Cakshusa; tu-but; antare-the
manvantara; prapte-when it happened; prak-previous; sarge-creation;
kala-vidrute' destroyed in due course of time; yah-one who; sasarja-created;
prajah' living entities; ishtah-desirable; sah-he; dakshah-Daksha-daiva-by the
Supreme Personality of Godhead; coditah-inspired; iti-thus.
In Shrimad-Bhagavatam 4.30.49:
"His previous body had been
destroyed, but he, the same Daksha, inspired by the supreme will, created all
the desired living entities in the Cakshusha-manvantara."*
Text 15
uttanapada-vamsyanam
tanayasya pracetasam
dakshasyaiva ditih putri
hiranyaksho diteh sutah
uttanapada-of Maharaja Uttanapada; vamsyanam-of
the descendents; tanayasya-of the son; pracetasam-of the Pracetas; daksasya-of
Maharaja Daksa; eva-certainly; ditih-Diti; putri-the daughter; hiranyaksah-
Hiranyaksa-diteh-of Diti; sutah-the son.
In King Uttanapada's dynasty, Diti was the
daughter of the Pracetas' son, Daksha. Diti's son was Hiranyaksha.
Text 16
kalparambhe tada nasti
sutotpattir manor api
kvasau pracetaso dakshah
kva ditih kva diteh sutah
kalpa-of the kalpa; arambhe-at the
beginning; tada-then; na-no; asti-is; suta-of sons; utpattih-birth; manoh-of
Manu; api-even; kva-where?; asau-he; pracetasah-son of the Pracetas;
daksah-Daksa; kva-where?; ditih-is Diti; kva-where?;diteh-of Diti; sutah-the
son.
In the beginning of the kalpa no one had
been born yet, even from Manu. Where, then, was the Pracetas' son, Daksha?
Where was Diti? Where was Diti's son?
Text 17
atah kala-dvayodbhutam
shri-varahasya ceshtitam
ekatraivaha maitreyah
kshattuh prasnanurodhatah
atah-therefore; kala-dvaya-udbhutam-occuring
at two different times; shri-varahasya-of Lord Varaha; cestitam-pastimes;
ekatra-in one place; eva-certainly; aha-described; maitreyah-Maitreya;
ksattuh-of Vidura; prasna-to the question; anurodhatah-in compliance.
In answer to Vidura's question, Maitreya
Muni described Lord Varaha's pastimes at two different times as if they had
happened at the same time.
Text 18
madhye manvantarasyaiva
muneh sapan manum prati
pralayo 'sau babhuveti
purane kvacid iryate
madhye-in the middle; manvantarasya-of the
reign of Svayambhuva Manu; eva-certainly; muneh-of Agastya Muni; sapat-from the
curse; manum prati-to Manu; pralayah-partial devastation; asau-thus;
babhuva-was manifes; iti-thus; purane-in the Matsya Purana; kvacit-in a certain
passage; iryate-is described.
Because of a sage's curse to Manu a cosmi
devastation occured in the middle of Manu's reign. This is descibed in a
Purana.
Note: The scripture here is Matsya Purana.
Text 19
ayam akasmiko jatas
cakshushasyantare manoh
pralayah padmanabhasya
lilayeti ca kutracit
ayam-this; akasmikah-apparently without a
reason; jatah-was manifested; caksusasya-of Caksusa; antare-during the reign;
manoh-of the Manu; pralayah-partial devastation; padmanabhasya-of Lord Vishnu;
lilaya' by the pastime; iti-thus; ca-also; kutracit-in a certain place.
In another scripture it is said that,
caused by the lotus-naveled Lord's pastimes, this cosmi devastation
unexpectedly occurred in Cakshusha Manu's reign.
Note: The scripture here is
Vishnu-dharmottara Purana.
Text 20
sarva-manvantarasyante
pralayo niscitam bhavet
vishnu-dharmottare tv
etan
markandeyena bhashitam
sarva-of all; manvantarasya-of the reign of
the Manus; ante-at the certainly; pralayah-partial devastation;
niscitam-concluded; bhavet-is; visnu-dharma-uttare-in the Vishnu-dharmottara
Purana; tu-also; etat-this; markandeyena-by Markandeya Muni; bhasitam-spoken.
A cosmi devastation occurs at the end of
each Manu's reign. This is described by Markandeya Muni in the following verses
of Vishnu-dharmottara Purana:
Text 21
nmanvantare parikshine
deva manvantaresvarah
mahar-lokam athasadya
tishthanti gata-kalmashah
manvantare-when the reign of each Manu;
pariksine-is concluded; devah-the demigods; manvantara-during the reign of
Manu; isvarah-controlling deities; mahah-lokam-the planet Maharloka; atha-then;
asadya-arriving at; tisthanti-remain; gata-free; kalmasah-from all faults.
"When Manu's reign is ended the
faultless demigods that controlled the world during the manvantara travel to
the planet Maharloka and remain there.
Text 22
"manus ca saha
sakrena
devas ca yadu-nandana
brahmalokam prapadyante
punar-avritti-durlabham
manuh-Manu; ca-also; saha-with;
sakrena-Indra; devah-the demigods; ca-also; yadu-nandana-O descendant of
Maharaja Yadu; brahmalokam-Brahmaloka; prapadyante-attain; punah-again;
avartti-attainmentf; durlabham-is difficult.
"O Yadava, at that time Manu, Indra,
and the demigods take shelter of Brahmaloka, which is very difficult to attain.
Text 23
"bhutalam satalam
vajra
toya-rupi mahesvarah
urmi-mali maha-vegah
sarvam avrtva tisthati
bhutalam-Bhutala planetary system;
satalam-Satala planetary system; vajra-O vajra-toya-of water; rupi-in the form;
maha-isvarah-the Supreme Personality of Godhead; urmi-mali-the ocean full of
waves; maha-vegah- powerful; sarvam-everything; avrtya-covering;
tisthati-remains.
"O Vajra, then the Supreme Lord
becomes a powerful, wave-garlanded ocean and completely covers the Bhutala and
Satala planets.
Text 24
"bhurlokam ashritam
sarvam
tada nasyati yadava
na vinasyanti rajendra
visrutah kula-parvatah
bhurlokam-on Bhurloka; ashritam-situated;
sarvam-everything; tada-then; nasyati-is destroyed; yadava-O descendant of
Maharaja Yadu; na-not; vinasyanti-are destroyed; raja-indra-O great king;
visrutah-celebrated; kula-parvatah-great mountains.
"O Yadava, then everything in
Bhurloka is destroyed. O king of kings, only the famous great mountains are not
destroyed.
Text 25
"naur bhutva tu tada
devi
mahi yadu-kulodvaha
dharayaty atha bijani
sarvany evaviseshatah
nauh-a boat-bhutva-becoming; tu-also;
tada-then; devi-the demigoddess; mahi-earth; yadu-kula-udvaha-O best of the
Yadu dynasty; dharayati-protects; atha-then; bijani-seeds; sarvani-all; eva'
certainly; avisesatah-without discrimination.
"O best of the Yadu dynasty, then the
earth-goddess becomes a boat and protects all seeds without discrimination.
Texts 26 and 27
"bhavishyas ca manus
tatra
bhavishya rishayas tatha
tishthanti raja-sardula
sapta te prathita bhuvi
"matsya-rupa-dharo
vishnuh
shringi bhutva jagat-patih
akarsati tu tam- navam
sthanat sthanam tu lilaya
bhavisyah-will be; manuh-Manu; tatra-there;
bhavisyah-will be; rsayah-great sages; tatha-in the same way;
tisthanti-remaining; raja-sardula-O tiger among kings; sapta-seven; te-they;
prathitah-famous; bhuvi-on earth; matsya-of a fish; rupa-the form;
dharah-manifesting; visnuh-Lord Vishnu; srngi-with a single horn; bhutva-having
become; jagat-of the universe; patih-the lord; akarsati-pulls; tu-also;
tam-that; navam-boat; sthanat-from place; sthanam-to place; tu-also; lilaya-in
the performance of His pastimes.
"O tiger among kings, the future Manu
and future seven sages famous in the world will take shelter in a boat. Lord
Vishnu, the master of the universe, will assume the form of a horned fish will
playfully pull that boat from place to place.