Selected Verses of the Vedas, Acarya's, Bhagavad-gita, Srimad Bhagavatam and Sri Caitanya-caritamrta
Synonyms
अमाययानुवृत्त्या यैस्तुष्येदात्मात्मदोहरि: ॥ २२ ॥
śikṣed gurv-ātma-daivataḥ
amāyayānuvṛttyā yais
tuṣyed ātmātma-do hariḥ
tatra — there (in the association of the spiritual master); bhāgavatān dharmān — the science of devotional service; śikṣet — should learn; guru-ātma-daivataḥ — he for whom the spiritual master is his very life and worshipable deity; amāyayā — without deceit; anuvṛttyā — by faithful service; yaiḥ — by which (devotional science); tuṣyet — can be satisfied; ātmā — the Supreme Soul; ātma-daḥ — who bestows His own self; hariḥ — Lord Hari.
Accepting the bona fide spiritual master as one’s life and soul and worshipable deity, the disciple should learn from him the process of pure devotional service. The Supreme Personality of Godhead, Hari, the soul of all souls, is inclined to give Himself to His pure devotees. Therefore, the disciple should learn from the spiritual master to serve the Lord without duplicity and in such a faithful and favorable way that the Supreme Lord, being satisfied, will offer Himself to the faithful disciple.
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śva-paco guruḥ
Translation
“A scholarly brāhmaṇa expert in all subjects of Vedic knowledge is unfit to become a spiritual master without being a Vaiṣṇava, but a person born in a family of a lower caste can become a spiritual master if he is a Vaiṣṇava.”
Purport by MGDasa
Quoted from ŚB 5.4.7, purport.
Padma Purāṇa
kṛmayo rudra-saṅkhyakāḥ
jalajāḥ — living entities born in the water (aquatics); nava-lakṣāṇi — nine hundred thousand (900,000); sthāvarāḥ — non-moving living entities (such as trees and plants); lakṣa-viṁśati — two million (2,000,000); kṛmayaḥ — insects, worms, and reptiles; rudra-saṅkhyakāḥ — eleven hundred thousand (1,100,000); pakṣiṇām — of the birds; daśa-lakṣaṇam — one million (1,000,000); triṁśat-lakṣāṇi — three million (3,000,000); paśavaḥ — four-legged beasts (quadrupeds); catur-lakṣāṇi — four hundred thousand (400,000); mānuṣāḥ — human species
Translation
There are 900,000 species of aquatics, 2,000,000 species of plants and trees, 1,100,000 species of insects and reptiles, 1,000,000 species of birds, 3,000,000 species of quadrupeds, and 400,000 species of human beings.
Purport by MGDasa
Please also look at CC Madhya 19.138.
They introduced a process of chanting and dancing that is simply joyful.
Akrodha Paramānanda Nityānanda Rāya - Locana Dasa Thakura
tat-tat-karma-pravartanāt
saṅga-tyāgāt sato vṛtteḥ
ṣaḍbhir bhaktiḥ prasidhyati
utsāhāt — by enthusiasm; niścayāt — by confidence; dhairyāt — by patience; tat-tat-karma — various activities favorable for devotional service; pravartanāt — by performing; saṅga-tyāgāt — by giving up the association of nondevotees; sataḥ — of the great previous ācāryas; vṛtteḥ — by following in the footsteps; ṣaḍbhiḥ — by these six; bhaktiḥ — devotional service; prasidhyati — advances or becomes successful.
There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam – hearing, chanting and remembering Kṛṣṇa], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous ācāryas. These six principles undoubtedly assure the complete success of pure devotional service.
तिष्ठन्व्रजे तदनुरागिजनानुगामी कालं नयेदखिलमित्युपदेशसारम् ॥ ८ ॥
smṛtyoḥ krameṇa rasanā-manasī niyojya
tiṣṭhan vraje tad-anurāgi-janānugāmī
kālaṁ nayed akhilam ity upadeśa-sāram
tat — of Lord Kṛṣṇa; nāma — the holy name; rūpa — form; carita-ādi — character, pastimes and so on; su-kīrtana — in discussing or chanting nicely; anusmṛtyoḥ — and in remembering; krameṇa — gradually; rasanā — the tongue; manasī — and one’s mind; niyojya — engaging; tiṣṭhan — residing; vraje — in Vraja; tat — to Lord Kṛṣṇa; anurāgi — attached; jana — persons; anugāmī — following; kālam — time; nayet — should utilize; akhilam — full; iti — thus; upadeśa — of advice or instruction; sāram — the essence.
The essence of all advice is that one should utilize one’s full time – twenty-four hours a day – in nicely chanting and remembering the Lord’s divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging one’s tongue and mind. In this way one should reside in Vraja [Goloka Vṛndāvana-dhāma] and serve Kṛṣṇa under the guidance of devotees. One should follow in the footsteps of the Lord’s beloved devotees, who are deeply attached to His devotional service.
ততোঽনর্থনিবৃত্তিঃ স্যাৎ ততো নিষ্ঠা রুচিস্ততঃ ॥ ১৪ ॥
সাধকানাময়ং প্রেম্ণঃ প্রাদুর্ভাবে ভবেৎ ক্রমঃ ॥ ১৫ ॥
saṅgo ’tha bhajana-kriyā
tato ’nartha-nivṛttiḥ syāt
tato niṣṭhā rucis tataḥ
tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ
prādurbhāve bhavet kramaḥ
ādau — in the beginning; śraddhā — firm faith, or disinterest in material affairs and interest in spiritual advancement; tataḥ — thereafter; sādhu-saṅgaḥ — association with pure devotees; atha — then; bhajana-kriyā — performance of devotional service to Kṛṣṇa (surrendering to the spiritual master and being encouraged by the association of devotees, so that initiation takes place); tataḥ — thereafter; anartha-nivṛttiḥ — the diminishing of all unwanted habits; syāt — there should be; tataḥ — then; niṣṭhā — firm faith; ruciḥ — taste; tataḥ — thereafter; atha — then; āsaktiḥ — attachment; tataḥ — then; bhāvaḥ — emotion or affection; tataḥ — thereafter; prema — love of God; abhyudañcati — arises; sādhakānām — of the devotees practicing Kṛṣṇa consciousness; ayam — this; premṇaḥ — of love of Godhead; prādurbhāve — in the appearance; bhavet — is; kramaḥ — the chronological order.
“ ‘In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness.’
gokulākhyaṁ mahat padam
tat-karṇikāraṁ tad-dhāma
tad-anantāṁśa-sambhavam
sahasra-patra — possessing a thousand petals; kamalam — a lotus; gokula-ākhyam — known as Gokula; mahat padam — the superexcellent station; tat — of that (lotus); karṇikāram — the whorl; tat — of Him (Kṛṣṇa); dhāma — the abode; tat — that (Gokula); ananta — of His infinitary aspect, Balarāma; aṁśa — from a part; sambhavam — produced.
[The spiritual place of transcendental pastimes of Kṛṣṇa is portrayed in the second verse.] The superexcellent station of Kṛṣṇa, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the leaves being the actual abode of Kṛṣṇa.
न्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ २० ॥
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre
na — never; jāyate — takes birth; mriyate — dies; vā — either; kadācit — at any time (past, present or future); na — never; ayam — this; bhūtvā — having come into being; bhavitā — will come to be; vā — or; na — not; bhūyaḥ — or is again coming to be; ajaḥ — unborn; nityaḥ — eternal; śāśvataḥ — permanent; ayam — this; purāṇaḥ — the oldest; na — never; hanyate — is killed; hanyamāne — being killed; śarīre — the body.
For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही ॥ २२ ॥
navāni gṛhṇāti naro ’parāṇi
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī
vāsāṁsi — garments; jīrṇāni — old and worn out; yathā — just as; vihāya — giving up; navāni — new garments; gṛhṇāti — does accept; naraḥ — a man; aparāṇi — others; tathā — in the same way; śarīrāṇi — bodies; vihāya — giving up; jirṇāni — old and useless; anyāni — different; saṁyāti — verily accepts; navāni — new sets; dehī — the embodied.
As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २३ ॥
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ
na — never; enam — this soul; chindanti — can cut to pieces; śastrāṇi — weapons; na — never; enam — this soul; dahati — burns; pāvakaḥ — fire; na — never; ca — also; enam — this soul; kledayanti — moistens; āpaḥ — water; na — never; śoṣayati — dries; mārutaḥ — wind.
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४ ॥
akledyo ’śoṣya eva ca
nityaḥ sarva-gataḥ sthāṇur
acalo ’yaṁ sanātanaḥ
acchedyaḥ — unbreakable; ayam — this soul; adāhyaḥ — unable to be burned; ayam — this soul; akledyaḥ — insoluble; aśoṣyaḥ — not able to be dried; eva — certainly; ca — and; nityaḥ — everlasting; sarva-gataḥ — all-pervading; sthāṇuḥ — unchangeable; acalaḥ — immovable; ayam — this soul; sanātanaḥ — eternally the same.
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.
Purport by MGDAS
This verse explains that the soul can never merge... akledyaḥ — insoluble.
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥
avikāryo ’yam ucyate
tasmād evaṁ viditvainaṁ
nānuśocitum arhasi
avyaktaḥ — invisible; ayam — this soul; acintyaḥ — inconceivable; ayam — this soul; avikāryaḥ — unchangeable; ayam — this soul; ucyate — is said; tasmāt — therefore; evam — like this; viditvā — knowing it well; enam — this soul; na — do not; anuśocitum — to lament; arhasi — you deserve.
It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ ३९ ॥
buddhir yoge tv imāṁ śṛṇu
buddhyā yukto yayā pārtha
karma-bandhaṁ prahāsyasi
eṣā — all this; te — unto you; abhihitā — described; sāṅkhye — in analytical study; buddhiḥ — intelligence; yoge — in work without fruitive result; tu — but; imām — this; śṛṇu — just hear; buddhyā — by intelligence; yuktaḥ — dovetailed; yayā — by which; pārtha — O son of Pṛthā; karma-bandham — bondage of reaction; prahāsyasi — you can be released from.
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works.
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ ५५ ॥
prajahāti yadā kāmān
sarvān pārtha mano-gatān
ātmany evātmanā tuṣṭaḥ
sthita-prajñas tadocyate
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; prajahāti — gives up; yadā — when; kāmān — desires for sense gratification; sarvān — of all varieties; pārtha — O son of Pṛthā; manaḥ-gatān — of mental concoction; ātmani — in the pure state of the soul; eva — certainly; ātmanā — by the purified mind; tuṣṭaḥ — satisfied; sthita-prajñaḥ — transcendentally situated; tadā — at that time; ucyate — is said.
The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ ६० ॥
puruṣasya vipaścitaḥ
indriyāṇi pramāthīni
haranti prasabhaṁ manaḥ
yatataḥ — while endeavoring; hi — certainly; api — in spite of; kaunteya — O son of Kuntī; puruṣasya — of a man; vipaścitaḥ — full of discriminating knowledge; indriyāṇi — the senses; pramāthīni — agitating; haranti — throw; prasabham — by force; manaḥ — the mind.
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ ६५ ॥
hānir asyopajāyate
prasanna-cetaso hy āśu
buddhiḥ paryavatiṣṭhate
prasāde — on achievement of the causeless mercy of the Lord; sarva — of all; duḥkhānām — material miseries; hāniḥ — destruction; asya — his; upajāyate — takes place; prasanna-cetasaḥ — of the happy-minded; hi — certainly; āśu — very soon; buddhiḥ — intelligence; pari — sufficiently; avatiṣṭhate — becomes established.
For one thus satisfied [in Kṛṣṇa consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one’s intelligence is soon well established.
Purport by MGDAS
The important part of this verse is: prasāde sarva-duḥkhānāṁ, hānir asyopajāyate - For one thus satisfied [in Kṛṣṇa consciousness], the threefold miseries of material existence exist no longer [...]
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ ६७ ॥
yan mano ’nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi
indriyāṇām — of the senses; hi — certainly; caratām — while roaming; yat — with which; manaḥ — the mind; anuvidhīyate — becomes constantly engaged; tat — that; asya — his; harati — takes away; prajñām — intelligence; vāyuḥ — wind; nāvam — a boat; iva — like; ambhasi — on the water.
As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man’s intelligence.
समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी ॥ ७० ॥
samudram āpaḥ praviśanti yadvat
tadvat kāmā yaṁ praviśanti sarve
sa śāntim āpnoti na kāma-kāmī
āpūryamāṇam — always being filled; acala-pratiṣṭham — steadily situated; samudram — the ocean; āpaḥ — waters; praviśanti — enter; yadvat — as; tadvat — so; kāmāḥ — desires; yam — unto whom; praviśanti — enter; sarve — all; saḥ — that person; śāntim — peace; āpnoti — achieves; na — not; kāma-kāmī — one who desires to fulfill desires.
A person who is not disturbed by the incessant flow of desires – that enter like rivers into the ocean, which is ever being filled but is always still – can alone achieve peace, and not the man who strives to satisfy such desires.
Purport by MGDAS
In the purport Srila Prabhupada explains: "A Kṛṣṇa conscious man is not in need of anything, because the Lord fulfills all his material necessities", as per Bg. 9.22; yoga-kṣemaṁ vahāmy ahamis - I carry what they lack, and I preserve what they have. It is therefore advised to follow Lord Krsna's advice; ananyāś cintayanto māṁ, ye janāḥ paryupāsate, teṣāṁ nityābhiyuktānāṁ - always worship Me with exclusive devotion, meditating on My transcendental form. The easiest way to do this is through sadhu-sanga - associate with devotees, and bhajana-kriya - taking up devotional service by surrendering to a bona fide spiritual master. The spiritual master will instruct the bona-fide disciple to fill up the mind with the holy name and the Srimad Bhagavatam, the Bhagavad-gita, etcetera. This will help one to remain "satisfied in the transcendental loving service of the Lord" and "remain steady, like the ocean, and therefore enjoy full peace." (Bg. 2.70, purport)
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥ १२ ॥
dāsyante yajña-bhāvitāḥ
tair dattān apradāyaibhyo
yo bhuṅkte stena eva saḥ
iṣṭān — desired; bhogān — necessities of life; hi — certainly; vaḥ — unto you; devāḥ — the demigods; dāsyante — will award; yajña-bhāvitāḥ — being satisfied by the performance of sacrifices; taiḥ — by them; dattān — things given; apradāya — without offering; ebhyaḥ — to these demigods; yaḥ — he who; bhuṅkte — enjoys; stenaḥ — thief; eva — certainly; saḥ — he.
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ १३ ॥
mucyante sarva-kilbiṣaiḥ
bhuñjate te tv aghaṁ pāpā
ye pacanty ātma-kāraṇāt
yajña-śiṣṭa — of food taken after performance of yajña; aśinaḥ — eaters; santaḥ — the devotees; mucyante — get relief; sarva — all kinds of; kilbiṣaiḥ — from sins; bhuñjate — enjoy; te — they; tu — but; agham — grievous sins; pāpāḥ — sinners; ye — who; pacanti — prepare food; ātma-kāraṇāt — for sense enjoyment.
The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥ २६ ॥
ajñānāṁ karma-saṅginām
joṣayet sarva-karmāṇi
vidvān yuktaḥ samācaran
na — not; buddhi-bhedam — disruption of intelligence; janayet — he should cause; ajñānām — of the foolish; karma-saṅginām — who are attached to fruitive work; joṣayet — he should dovetail; sarva — all; karmāṇi — work; vidvān — a learned person; yuktaḥ — engaged; samācaran — practicing.
So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Kṛṣṇa consciousness].
Bg. 3.27Bg. 3.42
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ ४२ ॥
indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
yo buddheḥ paratas tu saḥ
indriyāṇi — senses; parāṇi — superior; āhuḥ — are said; indriyebhyaḥ — more than the senses; param — superior; manaḥ — the mind; manasaḥ — more than the mind; tu — also; parā — superior; buddhiḥ — intelligence; yaḥ — who; buddheḥ — more than the intelligence; parataḥ — superior; tu — but; saḥ — he.
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
Bg 4.2
Bg. 4.7
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ९ ॥
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
janma — birth; karma — work; ca — also; me — of Mine; divyam — transcendental; evam — like this; yaḥ — anyone who; vetti — knows; tattvataḥ — in reality; tyaktvā — leaving aside; deham — this body; punaḥ — again; janma — birth; na — never; eti — does attain; mām — unto Me; eti — does attain; saḥ — he; arjuna — O Arjuna.
One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.
Purport by MGDAS
According to some, this verse describes sambandha-jñāna which leads to nāmābhāsa. Some say this is the most important verse of Bhagavad-gita, however others point to Bg.18.66; just surrender unto Me. However this surrender has to take place at the lotus feet of the spiritual master Bg. 4.34; tad viddhi praṇipātena - Just try to learn the truth by approaching a spiritual master.
Bg. 4.34
pravadanti na paṇḍitāḥ
ekam apy āsthitaḥ samyag
ubhayor vindate phalam
sāṅkhya — analytical study of the material world; yogau — work in devotional service; pṛthak — different; bālāḥ — the less intelligent; pravadanti — say; na — never; paṇḍitāḥ — the learned; ekam — in one; api — even; āsthitaḥ — being situated; samyak — complete; ubhayoḥ — of both; vindate — enjoys; phalam — the result.
Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ १३ ॥
sannyasyāste sukhaṁ vaśī
nava-dvāre pure dehī
naiva kurvan na kārayan
sarva — all; karmāṇi — activities; manasā — by the mind; sannyasya — giving up; āste — remains; sukham — in happiness; vaśī — one who is controlled; nava-dvāre — in the place where there are nine gates; pure — in the city; dehī — the embodied soul; na — never; eva — certainly; kurvan — doing anything; na — not; kārayan — causing to be done.
When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.
Purport by MGDAS
For an in-depth study of the city of nine gates [the material body], please study the Śrīmad-Bhāgavatam, Canto 4: The Creation of the Fourth Order, Chapter twenty-five: The Descriptions of the Characteristics of King Purañjana, Chapter twenty-six: King Purañjana Goes to the Forest to Hunt, and His Queen Becomes Angry, Chapter twenty-seven: Attack by Caṇḍavega on the City of King Purañjana; the Character of Kālakanyā, Chapter twenty-eight: Purañjana Becomes a Woman in the Next Life and Chapter twenty-nine: Talks Between Nārada and King Prācīnabarhi.
कामक्रोधोद्भवं वेगं स युक्त: स सुखी नर: ॥ २३ ॥
prāk śarīra-vimokṣaṇāt
kāma-krodhodbhavaṁ vegaṁ
sa yuktaḥ sa sukhī naraḥ
śaknoti — is able; iha eva — in the present body; yaḥ — one who; soḍhum — to tolerate; prāk — before; śarīra — the body; vimokṣaṇāt — giving up; kāma — desire; krodha — and anger; udbhavam — generated from; vegam — urges; saḥ — he; yuktaḥ — in trance; saḥ — he; sukhī — happy; naraḥ — human being.
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.
शीतोष्णसुखदु:खेषु तथा मानापमानयो: ॥ ७ ॥
paramātmā samāhitaḥ
śītoṣṇa-sukha-duḥkheṣu
tathā mānāpamānayoḥ
jita-ātmanaḥ — of one who has conquered his mind; praśāntasya — who has attained tranquillity by such control over the mind; parama-ātmā — the Supersoul; samāhitaḥ — approached completely; śīta — in cold; uṣṇa — heat; sukha — happiness; duḥkheṣu — and distress; tathā — also; māna — in honor; apamānayoḥ — and dishonor.
For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.
Purport by MGDAS
The import phrase is; jitātmanaḥ praśāntasya, paramātmā samāhitaḥ - For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity (praśāntasya). Please also study the Bhaktivedanta purport of this verse.
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ १६ ॥
na caikāntam anaśnataḥ
na cāti-svapna-śīlasya
jāgrato naiva cārjuna
na — never; ati — too much; aśnataḥ — of one who eats; tu — but; yogaḥ — linking with the Supreme; asti — there is; na — nor; ca — also; ekāntam — overly; anaśnataḥ — abstaining from eating; na — nor; ca — also; ati — too much; svapna-śīlasya — of one who sleeps; jāgrataḥ — or one who keeps night watch too much; na — not; eva — ever; ca — and; arjuna — O Arjuna.
There is no possibility of one’s becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥ ४१ ॥
uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo ’bhijāyate
prāpya — after achieving; puṇya-kṛtām — of those who performed pious activities; lokān — planets; uṣitvā — after dwelling; śāśvatīḥ — many; samāḥ — years; śucīnām — of the pious; śrī-matām — of the prosperous; gehe — in the house; yoga-bhraṣṭaḥ — one who has fallen from the path of self-realization; abhijāyate — takes his birth.
The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ४५ ॥
yogī saṁśuddha-kilbiṣaḥ
aneka-janma-saṁsiddhas
tato yāti parāṁ gatim
prayatnāt — by rigid practice; yatamānaḥ — endeavoring; tu — and; yogī — such a transcendentalist; saṁśuddha — washed off; kilbiṣaḥ — all of whose sins; aneka — after many, many; janma — births; saṁsiddhaḥ — having achieved perfection; tataḥ — thereafter; yāti — attains; parām — the highest; gatim — destination.
And when the yogī engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal.
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ९ ॥
tejaś cāsmi vibhāvasau
jīvanaṁ sarva-bhūteṣu
tapaś cāsmi tapasviṣu
puṇyaḥ — original; gandhaḥ — fragrance; pṛthivyām — in the earth; ca — also; tejaḥ — heat; ca — also; asmi — I am; vibhāvasau — in the fire; jīvanam — life; sarva — in all; bhūteṣu — living entities; tapaḥ — penance; ca — also; asmi — I am; tapasviṣu — in those who practice penance.
I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics.
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ १० ॥
viddhi pārtha sanātanam
buddhir buddhimatām asmi
tejas tejasvinām aham
bījam — the seed; mām — Me; sarva-bhūtānām — of all living entities; viddhi — try to understand; pārtha — O son of Pṛthā; sanātanam — original, eternal; buddhiḥ — intelligence; buddhi-matām — of the intelligent; asmi — I am; tejaḥ — prowess; tejasvinām — of the powerful; aham — I am.
O son of Pṛthā, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥ ११ ॥
kāma-rāga-vivarjitam
dharmāviruddho bhūteṣu
kāmo ’smi bharatarṣabha
balam — strength; bala-vatām — of the strong; ca — and; aham — I am; kāma — passion; rāga — and attachment; vivarjitam — devoid of; dharma-aviruddhaḥ — not against religious principles; bhūteṣu — in all beings; kāmaḥ — sex life; asmi — I am; bharata-ṛṣabha — O lord of the Bhāratas.
I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O lord of the Bhāratas [Arjuna].
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ १२ ॥
rājasās tāmasāś ca ye
matta eveti tān viddhi
na tv ahaṁ teṣu te mayi
ye — all which; ca — and; eva — certainly; sāttvikāḥ — in goodness; bhāvāḥ — states of being; rājasāḥ — in the mode of passion; tāmasāḥ — in the mode of ignorance; ca — also; ye — all which; mattaḥ — from Me; eva — certainly; iti — thus; tān — those; viddhi — try to know; na — not; tu — but; aham — I; teṣu — in them; te — they; mayi — in Me.
Know that all states of being – be they of goodness, passion or ignorance – are manifested by My energy. I am, in one sense, everything, but I am independent. I am not under the modes of material nature, for they, on the contrary, are within Me.
मोहितं नाभिजानाति मामेभ्य: परमव्ययम् ॥ १३ ॥
ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti
mām ebhyaḥ param avyayam
tribhiḥ — three; guṇa-mayaiḥ — consisting of the guṇas; bhāvaiḥ — by the states of being; ebhiḥ — all these; sarvam — whole; idam — this; jagat — universe; mohitam — deluded; na abhijānāti — does not know; mām — Me; ebhyaḥ — above these; param — the Supreme; avyayam — inexhaustible.
Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me, who am above the modes and inexhaustible.
eka-bhaktir viśiṣyate
priyo hi jñānino ’tyartham
ahaṁ sa ca mama priyaḥ
teṣām — out of them; jñānī — one in full knowledge; nitya-yuktaḥ — always engaged; eka — only; bhaktiḥ — in devotional service; viśiṣyate — is special; priyaḥ — very dear; hi — certainly; jñāninaḥ — to the person in knowledge; atyartham — highly; aham — I am; saḥ — he; ca — also; mama — to Me; priyaḥ — dear.
Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.
jñānī tv ātmaiva me matam
āsthitaḥ sa hi yuktātmā
mām evānuttamāṁ gatim
udārāḥ — magnanimous; sarve — all; eva — certainly; ete — these; jñānī — one who is in knowledge; tu — but; ātmā eva — just like Myself; me — My; matam — opinion; āsthitaḥ — situated; saḥ — he; hi — certainly; yukta-ātmā — engaged in devotional service; mām — in Me; eva — certainly; anuttamām — the highest; gatim — destination.
All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to be just like My own self. Being engaged in My transcendental service, he is sure to attain Me, the highest and most perfect goal.
य: प्रयाति स मद्भावं याति नास्त्यत्र संशय: ॥ ५ ॥
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ
anta-kāle — at the end of life; ca — also; mām — Me; eva — certainly; smaran — remembering; muktvā — quitting; kalevaram — the body; yaḥ — he who; prayāti — goes; saḥ — he; mat-bhāvam — My nature; yāti — achieves; na — not; asti — there is; atra — here; saṁśayaḥ — doubt.
And whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Of this there is no doubt.
तं तमेवैति कौन्तेय सदा तद्भावभावित: ॥ ६ ॥
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ
yam yam — whatever; vā api — at all; smaran — remembering; bhāvam — nature; tyajati — gives up; ante — at the end; kalevaram — this body; tam tam — similar; eva — certainly; eti — gets; kaunteya — O son of Kuntī; sadā — always; tat — that; bhāva — state of being; bhāvitaḥ — remembering.
Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail.
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशय: ॥ ७ ॥
mām anusmara yudhya ca
mayy arpita-mano-buddhir
mām evaiṣyasy asaṁśayaḥ
tasmāt — therefore; sarveṣu — at all; kāleṣu — times; mām — Me; anusmara — go on remembering; yudhya — fight; ca — also; mayi — unto Me; arpita — surrendering; manaḥ — mind; buddhiḥ — intellect; mām — unto Me; eva — surely; eṣyasi — you will attain; asaṁśayaḥ — beyond a doubt.
Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ ८ ॥
cetasā nānya-gāminā
paramaṁ puruṣaṁ divyaṁ
yāti pārthānucintayan
abhyāsa-yoga — in the practice of meditation; yuktena — being engaged; cetasā — by the mind and intelligence; na anya-gāminā — without their being deviated; paramam — the Supreme; puruṣam — Personality of Godhead; divyam — transcendental; yāti — one achieves; pārtha — O son of Pṛthā; anucintayan — constantly thinking of.
He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pārtha, is sure to reach Me.
तस्याहं सुलभ: पार्थ नित्ययुक्तस्य योगिन: ॥ १४ ॥
yo māṁ smarati nityaśaḥ
tasyāhaṁ su-labhaḥ pārtha
nitya-yuktasya yoginaḥ
ananya-cetāḥ — without deviation of the mind; satatam — always; yaḥ — anyone who; mām — Me (Kṛṣṇa); smarati — remembers; nityaśaḥ — regularly; tasya — to him; aham — I am; su-labhaḥ — very easy to achieve; pārtha — O son of Pṛthā; nitya — regularly; yuktasya — engaged; yoginaḥ — for the devotee.
For one who always remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.
नाप्नुवन्ति महात्मान: संसिद्धिं परमां गता: ॥ १५ ॥
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ
mām — Me; upetya — achieving; punaḥ — again; janma — birth; duḥkha-ālayam — place of miseries; aśāśvatam — temporary; na — never; āpnuvanti — attain; mahā-ātmānaḥ — the great souls; saṁsiddhim — perfection; paramām — ultimate; gatāḥ — having achieved.
After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.
Purport by MGDAS
Here Lord Krsna, the Supreme Personality of Godhead, is coining the now famous, or infamous as you like, sentence: duḥkhālayam aśāśvatam or "Life sucks and then you die".
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जना: ॥ १७ ॥
ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ
te ’ho-rātra-vido janāḥ
sahasra — one thousand; yuga — millenniums; paryantam — including; ahaḥ — day; yat — that which; brahmaṇaḥ — of Brahmā; viduḥ — they know; rātrim — night; yuga — millenniums; sahasra-antām — similarly, ending after one thousand; te — they; ahaḥ-rātra — day and night; vidaḥ — who understand; janāḥ — people.
By human calculation, a thousand ages taken together form the duration of Brahmā’s one day. And such also is the duration of his night.
Purport by MGDAS
Also study ŚB 3.11.12 & ŚB 3.11.19
dharmasyāsya paran-tapa
aprāpya māṁ nivartante
mṛtyu-saṁsāra-vartmani
aśraddadhānāḥ — those who are faithless; puruṣāḥ — such persons; dharmasya — toward the process of religion; asya — this; param-tapa — O killer of the enemies; aprāpya — without obtaining; mām — Me; nivartante — come back; mṛtyu — of death; saṁsāra — in material existence; vartmani — on the path.
Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world.
Bg. 9.13
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ १३ ॥
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
mahā-ātmānaḥ — the great souls; tu — but; mām — unto Me; pārtha — O son of Pṛthā; daivīm — divine; prakṛtim — nature; āśritāḥ — having taken shelter of; bhajanti — render service; ananya-manasaḥ — without deviation of the mind; jñātvā — knowing; bhūta — of creation; ādim — the origin; avyayam — inexhaustible.
O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥ १९ ॥
nigṛhṇāmy utsṛjāmi ca
amṛtaṁ caiva mṛtyuś ca
sad asac cāham arjuna
tapāmi — give heat; aham — I; aham — I; varṣam — rain; nigṛhṇāmi — withhold; utsṛjāmi — send forth; ca — and; amṛtam — immortality; ca — and; eva — certainly; mṛtyuḥ — death; ca — and; sat — spirit; asat — matter; ca — and; aham — I; arjuna — O Arjuna.
O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality, and I am also death personified. Both spirit and matter are in Me.
[...] By analyzing all these different energies of Kṛṣṇa, one can ascertain that for Kṛṣṇa there is no distinction between matter and spirit, or, in other words, He is both matter and spirit. In the advanced stage of Kṛṣṇa consciousness, one therefore makes no such distinctions. He sees only Kṛṣṇa in everything.
Since Kṛṣṇa is both matter and spirit, the gigantic universal form comprising all material manifestations is also Kṛṣṇa [...].
Purport by MGDAS
The important phrase in this Bhaktivedanta purport is: "for Kṛṣṇa there is no distinction between matter and spirit." as well as: "the gigantic universal form [...] is also Kṛṣṇa". For a deeper understanding about the universal form please study: Detailed Study of Śrīmad-Bhāgavatam, Canto 3: The Status Quo, Chapter Eight: Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu
कौन्तेय प्रतिजानीहि न मे भक्त: प्रणश्यति ॥ ३१ ॥
śaśvac-chāntiṁ nigacchati
kaunteya pratijānīhi
na me bhaktaḥ praṇaśyati
kṣipram — very soon; bhavati — becomes; dharma-ātmā — righteous; śaśvat-śāntim — lasting peace; nigacchati — attains; kaunteya — O son of Kuntī; pratijānīhi — declare; na — never; me — My; bhaktaḥ — devotee; praṇaśyati — perishes.
He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes.
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ ९ ॥
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca
mat-cittāḥ — their minds fully engaged in Me; mat-gata-prāṇāḥ — their lives devoted to Me; bodhayantaḥ — preaching; parasparam — among themselves; kathayantaḥ — talking; ca — also; mām — about Me; nityam — perpetually; tuṣyanti — become pleased; ca — also; ramanti — enjoy transcendental bliss; ca — also.
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.
udbhavaś ca bhaviṣyatām
kīrtiḥ śrīr vāk ca nārīṇāṁ
smṛtir medhā dhṛtiḥ kṣamā
mṛtyuḥ — death; sarva-haraḥ — all-devouring; ca — also; aham — I am; udbhavaḥ — generation; ca — also; bhaviṣyatām — of future manifestations; kīrtiḥ — fame; śrīḥ — opulence or beauty; vāk — fine speech; ca — also; nārīṇām — of women; smṛtiḥ — memory; medhā — intelligence; dhṛtiḥ — firmness; kṣamā — patience.
I am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience.
स्थाने हृषीकेश तव प्रकीर्त्या
जगत्प्रहृष्यत्यनुरज्यते च ।
रक्षांसि भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसङ्घा: ॥ ३६ ॥
sthāne hṛṣīkeśa tava prakīrtyā
jagat prahṛṣyaty anurajyate ca
rakṣāṁsi bhītāni diśo dravanti
sarve namasyanti ca siddha-saṅghāḥ
arjunaḥ uvāca — Arjuna said; sthāne — rightly; hṛṣīka-īśa — O master of all senses; tava — Your; prakīrtyā — by the glories; jagat — the entire world; prahṛṣyati — is rejoicing; anurajyate — is becoming attached; ca — and; rakṣāṁsi — the demons; bhītāni — out of fear; diśaḥ — in all directions; dravanti — are fleeing; sarve — all; namasyanti — are offering respects; ca — also; siddha-saṅghāḥ — the perfect human beings.
Arjuna said: O master of the senses, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.
त्वमस्य पूज्यश्च गुरुर्गरीयान् ।
न त्वत्समोऽस्त्यभ्यधिक: कुतोऽन्यो
लोकत्रयेऽप्यप्रतिमप्रभाव ॥ ४३ ॥
tvam asya pūjyaś ca gurur garīyān
na tvat-samo ’sty abhyadhikaḥ kuto ’nyo
loka-traye ’py apratima-prabhāva
pitā — the father; asi — You are; lokasya — of all the world; cara — moving; acarasya — and nonmoving; tvam — You are; asya — of this; pūjyaḥ — worshipable; ca — also; guruḥ — master; garīyān — glorious; na — never; tvat-samaḥ — equal to You; asti — there is; abhyadhikaḥ — greater; kutaḥ — how is it possible; anyaḥ — other; loka-traye — in the three planetary systems; api — also; apratima-prabhāva — O immeasurable power.
You are the father of this complete cosmic manifestation, of the moving and the nonmoving. You are its worshipable chief, the supreme spiritual master. No one is greater than You, nor can anyone be one with You. How then could there be anyone greater than You within the three worlds, O Lord of immeasurable power?
निर्ममो निरहङ्कार: समदु:खसुख: क्षमी ॥ १३ ॥
सन्तुष्ट: सततं योगी यतात्मा दृढनिश्चय: ।
मय्यर्पितमनोबुद्धिर्यो मद्भक्त: स मे प्रिय: ॥ १४ ॥
maitraḥ karuṇa eva ca
nirmamo nirahaṅkāraḥ
sama-duḥkha-sukhaḥ kṣamī
yatātmā dṛḍha-niścayaḥ
mayy arpita-mano-buddhir
yo mad-bhaktaḥ sa me priyaḥ
adveṣṭā — nonenvious; sarva-bhūtānām — toward all living entities; maitraḥ — friendly; karuṇaḥ — kindly; eva — certainly; ca — also; nirmamaḥ — with no sense of proprietorship; nirahaṅkāraḥ — without false ego; sama — equal; duḥkha — in distress; sukhaḥ — and happiness; kṣamī — forgiving; santuṣṭaḥ — satisfied; satatam — always; yogī — one engaged in devotion; yata-ātmā — self-controlled; dṛḍha-niścayaḥ — with determination; mayi — upon Me; arpita — engaged; manaḥ — mind; buddhiḥ — and intelligence; yaḥ — one who; mat-bhaktaḥ — My devotee; saḥ — he; me — to Me; priyaḥ — dear.
One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me – such a devotee of Mine is very dear to Me.
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रह: ॥ ८ ॥
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ।
जन्ममृत्युजराव्याधिदु:खदोषानुदर्शनम् ॥ ९ ॥
असक्तिरनभिष्वङ्ग: पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १० ॥
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ ११ ॥
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १२ ॥
ahiṁsā kṣāntir ārjavam
ācāryopāsanaṁ śaucaṁ
sthairyam ātma-vinigrahaḥ
anahaṅkāra eva ca
janma-mṛtyu-jarā-vyādhi-
duḥkha-doṣānudarśanam
putra-dāra-gṛhādiṣu
nityaṁ ca sama-cittatvam
iṣṭāniṣṭopapattiṣu
bhaktir avyabhicāriṇī
vivikta-deśa-sevitvam
aratir jana-saṁsadi
tattva-jñānārtha-darśanam
etaj jñānam iti proktam
ajñānaṁ yad ato ’nyathā
amānitvam — humility; adambhitvam — pridelessness; ahiṁsā — nonviolence; kṣāntiḥ — tolerance; ārjavam — simplicity; ācārya-upāsanam — approaching a bona fide spiritual master; śaucam — cleanliness; sthairyam — steadfastness; ātma-vinigrahaḥ — self-control; indriya-artheṣu — in the matter of the senses; vairāgyam — renunciation; anahaṅkāraḥ — being without false egoism; eva — certainly; ca — also; janma — of birth; mṛtyu — death; jarā — old age; vyādhi — and disease; duḥkha — of the distress; doṣa — the fault; anudarśanam — observing; asaktiḥ — being without attachment; anabhiṣvaṅgaḥ — being without association; putra — for son; dāra — wife; gṛha-ādiṣu — home, etc.; nityam — constant; ca — also; sama-cittatvam — equilibrium; iṣṭa — the desirable; aniṣṭa — and undesirable; upapattiṣu — having obtained; mayi — unto Me; ca — also; ananya-yogena — by unalloyed devotional service; bhaktiḥ — devotion; avyabhicāriṇī — without any break; vivikta — to solitary; deśa — places; sevitvam — aspiring; aratiḥ — being without attachment; jana-saṁsadi — to people in general; adhyātma — pertaining to the self; jñāna — in knowledge; nityatvam — constancy; tattva-jñāna — of knowledge of the truth; artha — for the object; darśanam — philosophy; etat — all this; jñānam — knowledge; iti — thus; proktam — declared; ajñānam — ignorance; yat — that which; ataḥ — from this; anyathā — other.
Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth – all these I declare to be knowledge, and besides this whatever there may be is ignorance.
[...] Humility means that one should not be anxious to have the satisfaction of being honored by others. [...] The beginning of knowledge, therefore, is amānitva, humility. One should be humble and know that he is subordinate to the Supreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature. One must know and be convinced of this truth.
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुष: पर: ॥ २३ ॥
bhartā bhoktā maheśvaraḥ
paramātmeti cāpy ukto
dehe ’smin puruṣaḥ paraḥ
upadraṣṭā — overseer; anumantā — permitter; ca — also; bhartā — master; bhoktā — supreme enjoyer; mahā-īśvaraḥ — the Supreme Lord; parama-ātmā — the Supersoul; iti — also; ca — and; api — indeed; uktaḥ — is said; dehe — in the body; asmin — this; puruṣaḥ — enjoyer; paraḥ — transcendental.
Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.
Purport by MGDAS
Thee important phrase is: upadraṣṭānumantā ca - upadraṣṭā — overseer; anumantā — permitter; ca — also - the overseer and permitter.
विविक्तसेवी लघ्वाशी यतवाक्कायमानस: ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रित: ॥ ५२ ॥
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्मम: शान्तो ब्रह्मभूयाय कल्पते ॥ ५३ ॥
dhṛtyātmānaṁ niyamya ca
śabdādīn viṣayāṁs tyaktvā
rāga-dveṣau vyudasya ca
yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ
vairāgyaṁ samupāśritaḥ
kāmaṁ krodhaṁ parigraham
vimucya nirmamaḥ śānto
brahma-bhūyāya kalpate
buddhyā — with the intelligence; viśuddhayā — fully purified; yuktaḥ — engaged; dhṛtyā — by determination; ātmānam — the self; niyamya — regulating; ca — also; śabda-ādīn — such as sound; viṣayān — the sense objects; tyaktvā — giving up; rāga — attachment; dveṣau — and hatred; vyudasya — laying aside; ca — also; vivikta-sevī — living in a secluded place; laghu-āśī — eating a small quantity; yata — having controlled; vāk — speech; kāya — body; mānasaḥ — and mind; dhyāna-yoga-paraḥ — absorbed in trance; nityam — twenty-four hours a day; vairāgyam — detachment; samupāśritaḥ — having taken shelter of; ahaṅkāram — false ego; balam — false strength; darpam — false pride; kāmam — lust; krodham — anger; parigraham — and acceptance of material things; vimucya — being delivered from; nirmamaḥ — without a sense of proprietorship; śāntaḥ — peaceful; brahma-bhūyāya — for self-realization; kalpate — is qualified.
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful – such a person is certainly elevated to the position of self-realization.
सम: सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ ५४ ॥
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
brahma-bhūtaḥ — being one with the Absolute; prasanna-ātmā — fully joyful; na — never; śocati — laments; na — never; kāṅkṣati — desires; samaḥ — equally disposed; sarveṣu — to all; bhūteṣu — living entities; mat-bhaktim — My devotional service; labhate — gains; parām — transcendental.
One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.
बुद्धियोगमुपाश्रित्य मच्चित्त: सततं भव ॥ ५७ ॥
mayi sannyasya mat-paraḥ
buddhi-yogam upāśritya
mac-cittaḥ satataṁ bhava
cetasā — by intelligence; sarva-karmāṇi — all kinds of activities; mayi — unto Me; sannyasya — giving up; mat-paraḥ — under My protection; buddhi-yogam — devotional activities; upāśritya — taking shelter of; mat-cittaḥ — in consciousness of Me; satatam — twenty-four hours a day; bhava — just become.
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ ६० ॥
nibaddhaḥ svena karmaṇā
kartuṁ necchasi yan mohāt
kariṣyasy avaśo ’pi tat
svabhāva-jena — born of your own nature; kaunteya — O son of Kuntī; nibaddhaḥ — conditioned; svena — by your own; karmaṇā — activities; kartum — to do; na — not; icchasi — you like; yat — that which; mohāt — by illusion; kariṣyasi — you will do; avaśaḥ — involuntarily; api — even; tat — that.
Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kuntī.
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ ६३ ॥
guhyād guhya-taraṁ mayā
vimṛśyaitad aśeṣeṇa
yathecchasi tathā kuru
iti — thus; te — unto you; jñānam — knowledge; ākhyātam — described; guhyāt — than confidential; guhya-taram — still more confidential; mayā — by Me; vimṛśya — deliberating; etat — on this; aśeṣeṇa — fully; yathā — as; icchasi — you like; tathā — that; kuru — perform.
Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.
Purport by MGDAS
Here Krsna says that the knowledge He explained is guhyāt, confidential or secret....
Purport by MGDAS
nābhaktāya kadācana
na cāśuśrūṣave vācyaṁ
na ca māṁ yo ’bhyasūyati
idam — this; te — by you; na — never; atapaskāya — to one who is not austere; na — never; abhaktāya — to one who is not a devotee; kadācana — at any time; na — never; ca — also; aśuśrūṣave — to one who is not engaged in devotional service; vācyam — to be spoken; na — never; ca — also; mām — toward Me; yaḥ — anyone who; abhyasūyati — is envious.
This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशय: ॥ ६८ ॥
mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā
mām evaiṣyaty asaṁśayaḥ
yaḥ — anyone who; idam — this; paramam — most; guhyam — confidential secret; mat — of Mine; bhakteṣu — amongst devotees; abhidhāsyati — explains; bhaktim — devotional service; mayi — unto Me; parām — transcendental; kṛtvā — doing; mām — unto Me; eva — certainly; eṣyati — comes; asaṁśayaḥ — without doubt.
For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.
वेद्यं वास्तवमत्र वस्तु शिवदं तापत्रयोन्मूलनम् ।
श्रीमद्भागवते महामुनिकृते किं वा परैरीश्वर:
सद्यो हृद्यवरुध्यतेऽत्र कृतिभि: शुश्रूषुभिस्तत्क्षणात् ॥ २ ॥
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt
dharmaḥ — religiosity; projjhita — completely rejected; kaitavaḥ — covered by fruitive intention; atra — herein; paramaḥ — the highest; nirmatsarāṇām — of the one-hundred-percent pure in heart; satām — devotees; vedyam — understandable; vāstavam — factual; atra — herein; vastu — substance; śivadam — well-being; tāpa-traya — threefold miseries; unmūlanam — causing uprooting of; śrīmat — beautiful; bhāgavate — the Bhāgavata Purāṇa; mahā-muni — the great sage (Vyāsadeva); kṛte — having compiled; kim — what is; vā — the need; paraiḥ — others; īśvaraḥ — the Supreme Lord; sadyaḥ — at once; hṛdi — within the heart; avarudhyate — becomes compact; atra — herein; kṛtibhiḥ — by the pious men; śuśrūṣubhiḥ — by culture; tat-kṣaṇāt — without delay.
Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.
अन्ये च मुनय: सूत परावरविदो विदु: ॥ ७ ॥
bhagavān bādarāyaṇaḥ
anye ca munayaḥ sūta
parāvara-vido viduḥ
yāni — all that; veda-vidām — scholars of the Vedas; śreṣṭhaḥ — seniormost; bhagavān — incarnation of Godhead; bādarāyaṇaḥ — Vyāsadeva; anye — others; ca — and; munayaḥ — the sages; sūta — O Sūta Gosvāmī; parāvara-vidaḥ — amongst the learned scholars, one who is conversant with physical and metaphysical knowledge; viduḥ — one who knows.
Being the eldest learned Vedāntist, O Sūta Gosvāmī, you are acquainted with the knowledge of Vyāsadeva, who is the incarnation of Godhead, and you also know other sages who are fully versed in all kinds of physical and metaphysical knowledge.
Purport by MGDAS
This verse states that Srila Vyasadeva is bhagavān bādarāyaṇaḥ - bādarāyaṇaḥ or Srila Vyāsadeva is the incarnation of Godhead. This is the process of the Srimad Bhagavatam; Śabda pramāṇa or the spoken words (the sounds - sabda) of the authority (pramāṇa means proof).
मन्दा: सुमन्दमतयो मन्दभाग्या ह्युपद्रुता: ॥ १० ॥
kalāv asmin yuge janāḥ
mandāḥ sumanda-matayo
manda-bhāgyā hy upadrutāḥ
prāyeṇa — almost always; alpa — meager; āyuṣaḥ — duration of life; sabhya — member of a learned society; kalau — in this Age of Kali (quarrel); asmin — herein; yuge — age; janāḥ — the public; mandāḥ — lazy; sumanda-matayaḥ — misguided; manda-bhāgyāḥ — unlucky; hi — and above all; upadrutāḥ — disturbed.
O learned one, in this iron Age of Kali men almost always have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.
जनयत्याशु वैराग्यं ज्ञानं च यदहैतुकम् ॥ ७ ॥
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
vāsudeve — unto Kṛṣṇa; bhagavati — unto the Personality of Godhead; bhakti-yogaḥ — contact of devotional service; prayojitaḥ — being applied; janayati — does produce; āśu — very soon; vairāgyam — detachment; jñānam — knowledge; ca — and; yat — that which; ahaitukam — causeless.
By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.
नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृत: ॥ ९ ॥
nārtho ’rthāyopakalpate
nārthasya dharmaikāntasya
kāmo lābhāya hi smṛtaḥ
dharmasya — occupational engagement; hi — certainly; āpavargyasya — ultimate liberation; na — not; arthaḥ — end; arthāya — for material gain; upakalpate — is meant for; na — neither; arthasya — of material gain; dharma-eka-antasya — for one who is engaged in the ultimate occupational service; kāmaḥ — sense gratification; lābhāya — attainment of; hi — exactly; smṛtaḥ — is described by the great sages.
All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.
जीवस्य तत्त्वजिज्ञासा नार्थो यश्चेह कर्मभि: ॥ १० ॥
lābho jīveta yāvatā
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ
kāmasya — of desires; na — not; indriya — senses; prītiḥ — satisfaction; lābhaḥ — gain; jīveta — self-preservation; yāvatā — so much so; jīvasya — of the living being; tattva — the Absolute Truth; jijñāsā — inquiries; na — not; arthaḥ — end; yaḥ ca iha — whatsoever else; karmabhiḥ — by occupational activities.
Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works.
yad-anudhyāsinā yuktāḥ
karma-granthi-nibandhanam
chindanti kovidās tasya
ko na kuryāt kathā-ratim
Synonyms
yat—which; anudhyā—remembrance; asinā—sword; yuktāḥ—being equipped with; karma—reactionary work; granthi—knot; nibandhanam—interknit; chindanti—cut; kovidāḥ—intelligent; tasya—His; kaḥ—who; na—not; kuryāt—shall do; kathā—messages; ratim—attention.
Translation
With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?
With sword in hand, intelligent men cut through the labyrinthine knots of reactionary work, or karma, by remembering the Lord. Therefore, who will not pay attention to His message?
From SB 1.2.15 Lecture in Los Angeles, in August 18th 1972
तमसस्तु रजस्तस्मात्सत्त्वं यद्ब्रह्मदर्शनम् ॥ २४ ॥
tasmād agnis trayīmayaḥ
tamasas tu rajas tasmāt
sattvaṁ yad brahma-darśanam
pārthivāt — from earth; dāruṇaḥ — firewood; dhūmaḥ — smoke; tasmāt — from that; agniḥ — fire; trayī — Vedic sacrifices; mayaḥ — made of; tamasaḥ — in the mode of ignorance; tu — but; rajaḥ — the mode of passion; tasmāt — from that; sattvam — the mode of goodness; yat — which; brahma — the Absolute Truth; darśanam — realization.
Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth.
तद्वै भगवतो रूपं विशुद्धं सत्त्वमूर्जितम् ॥ ३ ॥
kalpito loka-vistaraḥ
tad vai bhagavato rūpaṁ
viśuddhaṁ sattvam ūrjitam
yasya — whose; avayava — bodily expansion; saṁsthānaiḥ — situated in; kalpitaḥ — is imagined; loka — planets of inhabitants; vistaraḥ — various; tat vai — but that is; bhagavataḥ — of the Personality of Godhead; rūpam — form; viśuddham — purely; sattvam — existence; ūrjitam — excellence.
It is believed that all the universal planetary systems are situated on the extensive body of the puruṣa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.
मायागुणैर्विरचितं महदादिभिरात्मनि ॥ ३० ॥
hy arūpasya cid-ātmanaḥ
māyā-guṇair viracitaṁ
mahadādibhir ātmani
etat — all these; rūpam — forms; bhagavataḥ — of the Lord; hi — certainly; arūpasya — of one who has no material form; cit-ātmanaḥ — of the Transcendence; māyā — material energy; guṇaiḥ — by the qualities; viracitam — manufactured; mahat-ādibhiḥ — with the ingredients of matter; ātmani — in the self.
The conception of the virāṭ universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent [and neophytes] to adjust to the idea of the Lord’s having form. But factually the Lord has no material form.
Purport by MGDAS
Alternate translation by MGDAS:
Text 32: Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births.
As well as:
Text 33: Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord.
duranta-vīryasya rathāṅga-pāṇeḥ
yo 'māyayā santatayānuvṛttyā
bhajeta tat-pāda-saroja-gandham
उत्तमश्लोकचरितं चकार भगवानृषि: ।
नि:श्रेयसाय लोकस्य धन्यं स्वस्त्ययनं महत् ॥ ४० ॥
purāṇaṁ brahma-sammitam
uttama-śloka-caritaṁ
cakāra bhagavān ṛṣiḥ
niḥśreyasāya lokasya
dhanyaṁ svasty-ayanaṁ mahat
idam — this; bhāgavatam — book containing the narration of the Personality of Godhead and His pure devotees; nāma — of the name; purāṇam — supplementary to the Vedas; brahma-sammitam — incarnation of Lord Śrī Kṛṣṇa; uttama-śloka — of the Personality of Godhead; caritam — activities; cakāra — compiled; bhagavān — incarnation of the Personality of Godhead; ṛṣiḥ — Śrī Vyāsadeva; niḥśreyasāya — for the ultimate good; lokasya — of all people; dhanyam — fully successful; svasti-ayanam — all-blissful; mahat — all-perfect.
This Śrīmad-Bhāgavatam is the literary incarnation of God, and it is compiled by Śrīla Vyāsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.
कलौ नष्टदृशामेष पुराणार्कोऽधुनोदित: ॥ ४३ ॥
dharma-jñānādibhiḥ saha
kalau naṣṭa-dṛśām eṣa
purāṇārko ’dhunoditaḥ
kṛṣṇe — in Kṛṣṇa’s; sva-dhāma — own abode; upagate — having returned; dharma — religion; jñāna — knowledge; ādibhiḥ — combined together; saha — along with; kalau — in the Kali-yuga; naṣṭa-dṛśām — of persons who have lost their sight; eṣaḥ — all these; purāṇa-arkaḥ — the Purāṇa which is brilliant like the sun; adhunā — just now; uditaḥ — has arisen.
This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the Age of Kali shall get light from this Purāṇa.
द्वापरे समनुप्राप्ते तृतीये युगपर्यये ।
जात: पराशराद्योगी वासव्यां कलया हरे: ॥ १४ ॥
dvāpare samanuprāpte
tṛtīye yuga-paryaye
jātaḥ parāśarād yogī
vāsavyāṁ kalayā hareḥ
sūtaḥ — Sūta Gosvāmī; uvāca — said; dvāpare — in the second millennium; samanuprāpte — on the advent of; tṛtīye — third; yuga — millennium; paryaye — in the place of; jātaḥ — was begotten; parāśarāt — by Parāśara; yogī — the great sage; vāsavyām — in the womb of the daughter of Vasu; kalayā — in the plenary portion; hareḥ — of the Personality of Godhead.
Sūta Gosvāmī said: When the second millennium overlapped the third, the great sage [Vyāsadeva] was born to Parāśara in the womb of Satyavatī, the daughter of Vasu.
Purport my MGDAS
This verse attests that normally the sequence of the yugas is satya, dvapara, treta, kali. It happens that this divya-yuga, due to Krsna's appearance the four yugas switched to satya, treta, dvapara, kali. The key word is paryaye — in the place of; in other words, the dvapara-yuga replaced the treta-yuga and Vyasadeva appeared in the sandhya, the time between the treta and dvapara-yuga's.
तल्लभ्यते दु:खवदन्यत: सुखं
कालेन सर्वत्र गभीररंहसा ॥ १८ ॥
na labhyate yad bhramatām upary adhaḥ
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā
tasya — for that purpose; eva — only; hetoḥ — reason; prayateta — should endeavor; kovidaḥ — one who is philosophically inclined; na labhyate — is not obtained; yat — what; bhramatām — wandering; upari adhaḥ — from top to bottom; tat — that; labhyate — can be obtained; duḥkhavat — like the miseries; anyataḥ — as a result of previous work; sukham — sense enjoyment; kālena — in course of time; sarvatra — everywhere; gabhīra — subtle; raṁhasā — progress.
Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pātāla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.
न्मुकुन्दसेव्यन्यवदङ्ग संसृतिम् ।
स्मरन्मुकुन्दाङ्घ्र्युरपगूहनं पुन-
र्विहातुमिच्छेन्न रसग्रहो जन: ॥ १९ ॥
mukunda-sevy anyavad aṅga saṁsṛtim
smaran mukundāṅghry-upagūhanaṁ punar
vihātum icchen na rasa-graho janaḥ
na — never; vai — certainly; janaḥ — a person; jātu — at any time; kathañcana — somehow or other; āvrajet — does not undergo; mukunda-sevī — the devotee of the Lord; anyavat — like others; aṅga — O my dear; saṁsṛtim — material existence; smaran — remembering; mukunda-aṅghri — the lotus feet of the Lord; upagūhanam — embracing; punaḥ — again; vihātum — willing to give up; icchet — desire; na — never; rasa-grahaḥ — one who has relished the mellow; janaḥ — person.
My dear Vyāsa, even though a devotee of Lord Kṛṣṇa sometimes falls down somehow or other, he certainly does not undergo material existence like others [fruitive workers, etc.] because a person who has once relished the taste of the lotus feet of the Lord can do nothing but remember that ecstasy again and again.
मरीचिमिश्रा ऋषय: प्राणेभ्योऽहं च जज्ञिरे ॥ ३० ॥
utthāyedaṁ sisṛkṣataḥ
marīci-miśrā ṛṣayaḥ
prāṇebhyo ’haṁ ca jajñire
sahasra — one thousand; yuga — 4,300,000 years; paryante — at the end of the duration; utthāya — having expired; idam — this; sisṛkṣataḥ — desired to create again; marīci-miśrāḥ — ṛṣis like Marīci; ṛṣayaḥ — all the ṛṣis; prāṇebhyaḥ — out of His senses; aham — I; ca — also; jajñire — appeared.
After 4,300,000,000 solar years, when Brahmā awoke to create again by the will of the Lord, all the ṛṣis like Marīci, Aṅgirā, Atri and so on were created from the transcendental body of the Lord, and I also appeared along with them.
Purport by MGDAS
Note that the samskrita (sanskrit) says: sahasra-yuga - one thousand times 4,300,000 years, yuga meaning a maha-yuga, or 4 yugas, satya, treta, dvapara and kali.
दसत्सभाया वनवासकृच्छ्रत: ।
मृधे मृधेऽनेकमहारथास्त्रतो
द्रौण्यस्त्रतश्चास्म हरेऽभिरक्षिता: ॥ २४ ॥
asat-sabhāyā vana-vāsa-kṛcchrataḥ
mṛdhe mṛdhe ’neka-mahārathāstrato
drauṇy-astrataś cāsma hare ’bhirakṣitāḥ
viṣāt — from poison; mahā-agneḥ — from the great fire; puruṣa-ada — the man-eaters; darśanāt — by combating; asat — vicious; sabhāyāḥ — assembly; vana-vāsa — exiled to the forest; kṛcchrataḥ — sufferings; mṛdhe mṛdhe — again and again in battle; aneka — many; mahā-ratha — great generals; astrataḥ — weapons; drauṇi — the son of Droṇācārya; astrataḥ — from the weapon of; ca — and; āsma — indicating past tense; hare — O my Lord; abhirakṣitāḥ — protected completely.
My dear Kṛṣṇa, Your Lordship has protected us from a poisoned cake, from a great fire, from cannibals, from the vicious assembly, from sufferings during our exile in the forest and from the battle where great generals fought. And now You have saved us from the weapon of Aśvatthāmā.
devakī-nandanāya ca
nanda-gopa-kumārāya
govindāya namo namaḥ
kṛṣṇāya — the Supreme Lord; vāsudevāya — unto the son of Vasudeva; devakī-nandanāya — unto the son of Devakī; ca — and; nanda-gopa — Nanda and the cowherd men; kumārāya — unto their son; govindāya — unto the Personality of Godhead, who enlivens the cows and the senses; namaḥ — respectful obeisances; namaḥ — obeisances.
Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devakī, the boy of Nanda and the other cowherd men of Vṛndāvana, and the enlivener of the cows and the senses.
tvayi — unto You; me — my; ananya-viṣayā — unalloyed; matiḥ — attention; madhu-pate — O Lord of Madhu; asakṛt — continuously; ratim — attraction; udvahatāt — may overflow; addhā — directly; gaṅgā — the Ganges; iva — like; ogham — flows; udanvati — down to the sea.
pumān veda vidhitsitam
yad vijijñāsayā yuktā
muhyanti kavayo ’pi hi
na — never; hi — certainly; asya — His; karhicit — whatsoever; rājan — O King; pumān — anyone; veda — knows; vidhitsitam — plan; yat — which; vijijñāsayā — with exhaustive inquiries; yuktāḥ — being engaged; muhyanti — bewildered; kavayaḥ — great philosophers; api — even; hi — certainly.
O King, no one can know the plan of the Lord [Śrī Kṛṣṇa]. Even though great philosophers inquire exhaustively, they are bewildered.
यावद्दधार शूद्रत्वं शापाद्वर्षशतं यम: ॥ १५ ॥
yathāvad agha-kāriṣu
yāvad dadhāra śūdratvaṁ
śāpād varṣa-śataṁ yamaḥ
abibhrat — administered; aryamā — Aryamā; daṇḍam — punishment; yathāvat — as it was suitable; agha-kāriṣu — unto persons who had committed sins; yāvat — as long as; dadhāra — accepted; śūdratvam — the tabernacle of a śūdra; śāpāt — as the result of a curse; varṣa-śatam — for one hundred years; yamaḥ — Yamarāja.
As long as Vidura played the part of a śūdra, being cursed by Maṇḍūka Muni, Aryamā officiated at the post of Yamarāja to punish those who committed sinful acts.
वरीयानेष ते प्रश्न: कृतो लोकहितंनृप ।
आत्मवित्सम्मत: पुंसां श्रोतव्यादिषु य: पर: ॥ १ ॥
varīyān eṣa te praśnaḥ
kṛto loka-hitaṁ nṛpa
ātmavit-sammataḥ puṁsāṁ
śrotavyādiṣu yaḥ paraḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; varīyān — glorious; eṣaḥ — this; te — your; praśnaḥ — question; kṛtaḥ — made by you; loka-hitam — beneficial for all men; nṛpa — O King; ātmavit — transcendentalist; sammataḥ — approved; puṁsām — of all men; śrotavya-ādiṣu — in all kinds of hearing; yaḥ — what is; paraḥ — the supreme.
Śrī Śukadeva Gosvāmī said: My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists.
Purport by MGDAS
The key phrase in this verse is śrotavyādiṣu yaḥ paraḥ as confrimed by Srila Prabhupada in a lecture in Paris, on June 9th, 1974, on this verse: ŚB 2.1.1:
What is the limit of learning? The limit, learning, is when you understand Śrīmad-Bhāgavatam. That is the limit. Finished. There is no knowledge required any more. Therefore it is called śrotavyādiṣu yaḥ paraḥ. The ultimate, first class.
सहस्रश: ।
अपश्यतामात्मतत्त्वं गृहेषु गृहमेधिनाम् ॥ २ ॥
nṛṇāṁ santi sahasraśaḥ
apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām
śrotavya-ādīni — subject matters for hearing; rājendra — O Emperor; nṛṇām — of human society; santi — there are; sahasraśaḥ — hundreds and thousands; apaśyatām — of the blind; ātma-tattvam — knowledge of self, the ultimate truth; gṛheṣu — at home; gṛha-medhinām — of persons too materially engrossed.
Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor.
जन्मलाभ: पर: पुंसामन्ते नारायणस्मृति: ॥ ६ ॥
sva-dharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām
ante nārāyaṇa-smṛtiḥ
etāvān — all these; sāṅkhya — complete knowledge of matter and spirit; yogābhyām — knowledge of mystic power; sva-dharma — particular occupational duty; pariniṣṭhayā — by full perception; janma — birth; lābhaḥ — gain; paraḥ — the supreme; puṁsām — of a person; ante — at the end; nārāyaṇa — the Personality of Godhead; smṛtiḥ — remembrance.
The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.
अधीतवान् द्वापरादौ पितुर्द्वैपायनादहम् ॥ ८ ॥
purāṇaṁ brahma-sammitam
adhītavān dvāparādau
pitur dvaipāyanād aham
idam — this; bhāgavatam — Śrīmad-Bhāgavatam; nāma — of the name; purāṇam — Vedic supplement; brahma-sammitam — approved as the essence of the Vedas; adhītavān — studied; dvāpara-ādau — at the end of the Dvāpara-yuga; pituḥ — from my father; dvaipāyanāt — Dvaipāyana Vyāsadeva; aham — myself.
At the end of the Dvāpara-yuga, I studied this great supplement of Vedic literature named Śrīmad-Bhāgavatam, which is equal to all the Vedas, from my father, Śrīla Dvaipāyana Vyāsadeva.
योगेश्वरास्थापितपादपल्लवम् ।
श्रीलक्षणं कौस्तुभरत्नकन्धर-
मम्लानलक्ष्म्या वनमालयाचितम् ॥ १० ॥
yogeśvarāsthāpita-pāda-pallavam
śrī-lakṣaṇaṁ kaustubha-ratna-kandharam
amlāna-lakṣmyā vana-mālayācitam
unnidra — blooming; hṛt — heart; paṅkaja — lotus flower; karṇikā-ālaye — on the surface of the whorl; yoga-īśvara — the great mystics; āsthāpita — placed; pāda-pallavam — lotus feet; śrī — the goddess of fortune, or a beautiful calf; lakṣaṇam — marked in that way; kaustubha — the Kaustubha jewel; ratna — other jewels; kandharam — on the shoulder; amlāna — quite fresh; lakṣmyā — beauty; vana-mālayā — by a flower garland; ācitam — spread over.
His lotus feet are placed over the whorls of the lotuslike hearts of great mystics. On His chest is the Kaustubha jewel, engraved with a beautiful calf, and there are other jewels on His shoulders. His complete torso is garlanded with fresh flowers.
पादादि यावद्धसितं गदाभृत: ।
जितं जितं स्थानमपोह्य धारयेत्
परं परं शुद्ध्यति धीर्यथा यथा ॥ १३ ॥
pādādi yāvad dhasitaṁ gadābhṛtaḥ
jitaṁ jitaṁ sthānam apohya dhārayet
paraṁ paraṁ śuddhyati dhīr yathā yathā
eka-ekaśaḥ — one to one, or one after another; aṅgāni — limbs; dhiyā — by attention; anubhāvayet — meditate upon; pāda-ādi — legs, etc.; yāvat — until; hasitam — smiling; gadā-bhṛtaḥ — the Personality of Godhead; jitam jitam — gradually controlling the mind; sthānam — place; apohya — leaving; dhārayet — meditate upon; param param — higher and higher; śuddhyati — purified; dhīḥ — intelligence; yathā yathā — as much as.
The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified.
भगवान् ब्रह्म कार्त्स्न्येन त्रिरन्वीक्ष्य मनीषया ।
तदध्यवस्यत् कूटस्थो रतिरात्मन् यतो भवेत् ॥ ३४ ॥
bhagavān brahma kārtsnyena
trir anvīkṣya manīṣayā
tad adhyavasyat kūṭa-stho
ratir ātman yato bhavet
Synonyms
Translation
The great personality Brahmā, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead Śrī Kṛṣṇa is the highest perfection of religion.
अकाम: सर्वकामो वा मोक्षकाम उदारधी: ।
तीव्रेण भक्तियोगेन यजेत पुरुषं परम् ॥ १० ॥
akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param
Synonyms
akāmaḥ — one who has transcended all material desires; sarva-kāmaḥ — one who has the sum total of material desires; vā — either; mokṣa-kāmaḥ — one who desires liberation; udāra-dhīḥ — with broader intelligence; tīvreṇa — with great force; bhakti-yogena — by devotional service to the Lord; yajeta — should worship; puruṣam — the Lord; param — the supreme whole.
Translation
A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.
दिग्वातार्कप्रचेतोऽश्विवह्नीन्द्रोपेन्द्रमित्रका: ॥ ३० ॥
devā vaikārikā daśa
dig-vātārka-praceto ’śvi-
vahnīndropendra-mitra-kāḥ
vaikārikāt — from the mode of goodness; manaḥ — the mind; jajñe — generated; devāḥ — demigods; vaikārikāḥ — in the mode of goodness; daśa — ten; dik — the controller of directions; vāta — the controller of air; arka — the sun; pracetaḥ — Varuṇa; aśvi — the Aśvinī-kumāras; vahni — the fire-god; indra — the King of heaven; upendra — the deity in heaven; mitra — one of the twelve Ādityas; kāḥ — Prajāpati Brahmā.
From the mode of goodness the mind is generated and becomes manifest, as also the ten demigods controlling the bodily movements. Such demigods are known as the controller of directions, the controller of air, the sun-god, the father of Dakṣa Prajāpati, the Aśvinī-kumāras, the fire-god, the King of heaven, the worshipable deity in heaven, the chief of the Ādityas, and Brahmājī, the Prajāpati. All come into existence.
Purport by MGDAS
The ten demigods are:
Dik (Controller of Directions/Space) - Ear (Hearing)
Vāyu (Controller of Air (vata)) - (Skin (Touch)
Sūrya (The sun-god) - Eye (Sight)
Varuṇa (pracetas) (Controller of Water) -Tongue (Taste)
Aśvinī-kumāras - Nose (Smell)
Vahni (The fire-god)
Indra (The King of heaven)
Upendra (The deity in heaven)
Mitra (The chief of the Ādityas)
Kaḥ (Brahmājī, the Prajāpati)
The 5 knowledge-acquiring senses (jñānendriyas)
1. The Ears (Hearing / Śrotra) - Dik
The Deity: Dik (The singular deity governing Space/Directions).
The Function: He governs the ears, enabling the power of hearing, sound perception, and the ability to orient oneself using acoustic distance in space.
2. The Skin (Touch / Tvak) - Vāyu (Vāta)
The Deity: Vāyu (The wind- or air-god).
The Function: He governs the skin, enabling the power of tactile sensation, temperature awareness, and the circulation of internal vital life airs (prāṇa).
3. The Eyes (Sight / Cakṣu) -Arka (Sūrya)
The Deity: Arka (The sun-god).
The Function: He governs the eyes, enabling the power of vision, form perception, and the physical assimilation of light into the body.
4. The Tongue (Taste / Rasana) - Pracetas (Varuṇa)The Deity: Pracetas (The water-god, Varuṇa).
The Function: He governs the tongue, enabling the power of taste, moisture assimilation, and the generation of bodily fluids like saliva.
5. The Nose (Smell / Ghrāṇa) -Aśvinī-kumāras
The Deity: The Aśvinī-kumāras (The twin celestial physicians).
The Function: They govern the nostrils, enabling the power of smell, olfaction, and the balanced intake of breath through the dual nasal pathways.
The five active working senses (karmendriyas)
1. The Mouth (Speech / Vāk) - Vahni (Agni)
The Deity: Vahni (The fire-god).
The Function: He governs the mouth, enabling the power of speech, expression, and the digestion of food through the bodily fire (jaṭharāgni).
2. The Hands (Paṇi) - IndraThe Deity: Indra (The King of heaven).
The Function: He governs the hands, providing the administrative strength, grip, and ability to work, manipulate tools, and take action.
3. The Legs/Feet (Pāda) - Upendra
The Deity: Upendra (The incarnation of Lord Viṣṇu as Indra’s younger brother, Vāmanadeva).
The Function: He governs the legs and feet, providing the power of locomotion, walking, and movement across space.
4. The Evacuating Outlet (Anus / Pāyu) - MitraThe Deity: Mitra (The chief of the Ādityas, often associated with the sun, friendships, and balance).
The Function: He governs the rectum and excretion, controlling the vital downward bodily energy (apāna-vāyu) responsible for clearing waste from the system.
5. The Genitals (Upastha) - Ka (Lord Brahmā)
The Deity: Ka (Brahmājī, the Prajāpati).
The Function: As the secondary creator of the universe, Lord Brahmā governs the genitals and the power of procreation, generation, and pleasure.
Please note that Varuna is called pracetas as per the synonyms (pracetaḥ — Varuṇa), which refers to the father of Daksa, Daksa is the son of the Pracetas, the father of Dakṣa Prajāpati are the Pracetas. However since the Pracetas where meditating in the water they are intimately connected to Varuna, the Controller of Water, thus pracetaḥ — Varuṇa, as we are talking about the 10 senses and Varuna is the Controller of Water. See also ŚB 4.30.48: Following the order of Lord Brahmā, all the Pracetās accepted the girl as their wife. From the womb of this girl, the son of Lord Brahmā named Dakṣa took birth. Dakṣa had to take birth from the womb of Māriṣā due to his disobeying and disrespecting Lord Mahādeva [Śiva]. Consequently he had to give up his body twice.
स्युपाशृणोद् द्विर्गदितं वचो विभु: ।
स्पर्शेषु यत्षोडशमेकविंशं
निष्किञ्चनानां नृप यद् धनं विदु: ॥ ६ ॥
upāśṛṇod dvir-gaditaṁ vaco vibhuḥ
sparśeṣu yat ṣoḍaśam ekaviṁśaṁ
niṣkiñcanānāṁ nṛpa yad dhanaṁ viduḥ
saḥ — he; cintayan — while thus thinking; dvi — two; akṣaram — syllables; ekadā — once upon a time; ambhasi — in the water; upāśṛṇot — heard it nearby; dviḥ — twice; gaditam — uttered; vacaḥ — words; vibhuḥ — the great; sparśeṣu — in the sparśa letters; yat — which; ṣoḍaśam — the sixteenth; ekaviṁśam — and the twenty-first; niṣkiñcanānām — of the renounced order of life; nṛpa — O King; yat — what is; dhanam — wealth; viduḥ — as it is known.
While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life.
Purport by MGDAS
This is the famous verse where Lord Brahma hears ta-pa. Some say its the sound of the water moving against something. The meaning of tapa is austerity or tapasya, the wealth of the brahmanas.
For more info please also read my purport in this text below on ŚB 4.21.44.
प्रजाविसर्गे निजशासनार्हणम् ।
बभाष ईषत्स्मितशोचिषा गिरा
प्रिय: प्रियं प्रीतमना: करे स्पृशन् ॥ १९ ॥
prajā-visarge nija-śāsanārhaṇam
babhāṣa īṣat-smita-śociṣā girā
priyaḥ priyaṁ prīta-manāḥ kare spṛśan
tam — unto Lord Brahmā; prīyamāṇam — worthy of being dear; samupasthitam — present before; kavim — the great scholar; prajā — living entities; visarge — in the matter of creation; nija — His own; śāsana — control; arhaṇam — just suitable; babhāṣe — addressed; īṣat — mild; smita — smiling; śociṣā — with enlightening; girā — words; priyaḥ — the beloved; priyam — the counterpart of love; prīta-manāḥ — being very much pleased; kare — by the hand; spṛśan — shaking.
And seeing Brahmā present before Him, the Lord accepted him as worthy to create living beings, to be controlled as He desired, and thus being much satisfied with him, the Lord shook hands with Brahmā and, slightly smiling, addressed him thus.
[...] There are many renegades from the Brahma sampradāya whose only business is to make men more forgetful of the Lord and thus entangle them more and more in material existence. Such persons are never dear to the Lord, and the Lord sends them deeper into the darkest region of matter so that such envious demons may not be able to know the Supreme Lord.
Anyone, however, preaching the mission of the Lord in the line of the Brahma sampradāya is always dear to the Lord, and the Lord, being satisfied with such a preacher of the authorized bhakti cult, shakes hands with him in great satisfaction.
पश्चादहं यदेतच्च योऽवशिष्येत सोऽस्म्यहम् ॥ ३३ ॥
nānyad yat sad-asat param
paścād ahaṁ yad etac ca
yo ’vaśiṣyeta so ’smy aham
aham — I, the Personality of Godhead; eva — certainly; āsam — existed; eva — only; agre — before the creation; na — never; anyat — anything else; yat — all those; sat — the effect; asat — the cause; param — the supreme; paścāt — at the end; aham — I, the Personality of Godhead; yat — all these; etat — creation; ca — also; yaḥ — everything; avaśiṣyeta — remains; saḥ — that; asmi — I am; aham — I, the Personality of Godhead.
Brahmā, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.
तद्विद्यादात्मनो मायां यथाभासो यथा तम: ॥ ३४ ॥
na pratīyeta cātmani
tad vidyād ātmano māyāṁ
yathābhāso yathā tamaḥ
ṛte — without; artham — value; yat — that which; pratīyeta — appears to be; na — not; pratīyeta — appears to be; ca — and; ātmani — in relation to Me; tat — that; vidyāt — you must know; ātmanaḥ — My; māyām — illusory energy; yathā — just as; ābhāsaḥ — the reflection; yathā — as; tamaḥ — the darkness.
O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.
अत्र सर्गो विसर्गश्च स्थानं पोषणमूतय: ।
मन्वन्तरेशानुकथा निरोधो मुक्तिराश्रय: ॥ १ ॥
atra sargo visargaś ca
sthānaṁ poṣaṇam ūtayaḥ
manvantareśānukathā
nirodho muktir āśrayaḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; atra — in this Śrīmad-Bhāgavatam; sargaḥ — statement of the creation of the universe; visargaḥ — statement of subcreation; ca — also; sthānam — the planetary systems; poṣaṇam — protection; ūtayaḥ — the creative impetus; manvantara — changes of Manus; īśa-anukathāḥ — the science of God; nirodhaḥ — going back home, back to Godhead; muktiḥ — liberation; āśrayaḥ — the summum bonum..
Śrī Śukadeva Gosvāmī said: In the Śrīmad-Bhāgavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum.
Purport by MGDAS
Please go to: The 10 Topics or Subjects of the Srimad Bhagavatam or simply study the purport of CC Ādi 2.91-92.
जिघांसयापाययदप्यसाध्वी ।
लेभे गतिं धात्र्युचितां ततोऽन्यं
कं वा दयालुं शरणं व्रजेम ॥ २३ ॥
jighāṁsayāpāyayad apy asādhvī
lebhe gatiṁ dhātry-ucitāṁ tato ’nyaṁ
kaṁ vā dayāluṁ śaraṇaṁ vrajema
aho — alas; bakī — the she-demon (Pūtanā); yam — whom; stana — of her breast; kāla — deadly; kūṭam — poison; jighāṁsayā — out of envy; apāyayat — nourished; api — although; asādhvī — unfaithful; lebhe — achieved; gatim — destination; dhātrī-ucitām — just suitable for the nurse; tataḥ — beyond whom; anyam — other; kam — who else; vā — certainly; dayālum — merciful; śaraṇam — shelter; vrajema — shall I take.
Alas, how shall I take shelter of one more merciful than He who granted the position of mother to a she-demon [Pūtanā] although she was unfaithful and she prepared deadly poison to be sucked from her breast?
साक्षाद्भगवतादिष्टो मर्त्यलोकं जिहासता ॥ २६ ॥
nanu te tattva-saṁrādhya
ṛṣiḥ kauṣāravo ’ntike
sākṣād bhagavatādiṣṭo
martya-lokaṁ jihāsatā
uddhavaḥ uvāca — Uddhava said; nanu — however; te — of yourself; tattva-saṁrādhyaḥ — one who is worshipable for reception of transcendental knowledge; ṛṣiḥ — learned scholar; kauṣāravaḥ — unto the son of Kuṣāru (Maitreya); antike — staying nearby; sākṣāt — directly; bhagavatā — by the Personality of Godhead; ādiṣṭaḥ — instructed; martya-lokam — mortal world; jihāsatā — while quitting.
Śrī Uddhava said: You may take lessons from the great learned sage Maitreya, who is nearby and who is worshipable for reception of transcendental knowledge. He was directly instructed by the Personality of Godhead while He was about to quit this mortal world.
Although one may be well versed in the transcendental science, one should be careful about the offense of maryādā-vyatikrama, or impertinently surpassing a greater personality. According to scriptural injunction one should be very careful of transgressing the law of maryādā-vyatikrama because by so doing one loses his duration of life, his opulence, fame and piety and the blessings of all the world. [...]
Purport MGDAS
Also see CC Antya 4.131; Sanātana Gosvāmī Visits the Lord at Jagannātha Purī, wherein Śrī Caitanya Mahāprabhu explains the term maryādā-laṅghane.
महद्गतानां विरमाय तस्य ।
प्रवर्तये भागवतं पुराणं
यदाह साक्षाद्भगवानृषिभ्य: ॥ २ ॥
mahad gatānāṁ viramāya tasya
pravartaye bhāgavataṁ purāṇaṁ
yad āha sākṣād bhagavān ṛṣibhyaḥ
saḥ — that; aham — I; nṛṇām — of the human being; kṣulla — very little; sukhāya — for happiness; duḥkham — distress; mahat — great; gatānām — entered into; viramāya — for mitigation; tasya — his; pravartaye — in beginning; bhāgavatam — Śrīmad-Bhāgavatam; purāṇam — Vedic supplement; yat — which; āha — said; sākṣāt — directly; bhagavān — the Personality of Godhead; ṛṣibhyaḥ — unto the sages.
Let me now begin speaking on the Bhāgavata Purāṇa, which was directly spoken to the great sages by the Personality of Godhead for the benefit of those who are entangled in extreme miseries for the sake of very little pleasure.
Purport by MGDAS
This is the beginning of the Bhāgavata Purāṇa, more commenly known as the Śrīmad-Bhāgavatam; pravartaye bhāgavatam purāṇam; Let me now begin speaking on the Bhāgavata Purāṇa. This may sound contradictory, especially if you read ŚB 2.1.10; "That very Śrīmad-Bhāgavatam I shall recite before you [...]", which refers back to ŚB 2.1.8; idaṁ bhāgavataṁ nāma purāṇaṁ brahma-sammitam. Sukadeva Gosvami sets the stage, and explains sarga, the first, or rather preliminary creation. Now Maitreya Rsi is actually starting the Bhāgavata Purāṇa, the story, Purāṇa, and ancient story or history. This third canto is not only the beginning of the Śrīmad-Bhāgavatam but it describes visarga - the secondary creation. Also check out The 10 Topics or Subjects of the Srimad Bhagavatam.
Also note that this Śrīmad-Bhāgavatam is for kṣulla-sukhāya duḥkhaṁ mahad - for people (nṛṇām) that are entangled in extreme miseries (mahad duḥkhaṁ) for the sake of very little pleasure (kṣulla-sukhāya).
यन्निद्रयामीलितदृङ् न्यमीलयत् ।
अहीन्द्रतल्पेऽधिशयान एक:
कृतक्षण: स्वात्मरतौ निरीह: ॥ १० ॥
yan nidrayāmīlita-dṛṅ nyamīlayat
ahīndra-talpe ’dhiśayāna ekaḥ
kṛta-kṣaṇaḥ svātma-ratau nirīhaḥ
uda — water; āplutam — submerged in; viśvam — the three worlds; idam — this; tadā — at that time; āsīt — it so remained; yat — in which; nidrayā — in slumber; amīlita — closed; dṛk — eyes; nyamīlayat — not completely closed; ahi-indra — the great snake Ananta; talpe — on the bed of; adhiśayānaḥ — lying on; ekaḥ — alone; kṛta-kṣaṇaḥ — being engaged; sva-ātma-ratau — enjoying in His internal potency; nirīhaḥ — without any part of external energy.
At that time when the three worlds were submerged in water, Garbhodakaśāyī Viṣṇu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed.
Purport by MGDAS
Behold the actual beginning of Śrīmad-Bhāgavatam: ŚB 3.8.10: At that time (idaṁ tadāsīd) when the three worlds (viśvam) were submerged in water (udāplutaṁ).
स्वपन् स्वयोदीरितया स्वशक्त्या ।
कालाख्ययासादितकर्मतन्त्रो
लोकानपीतान्ददृशे स्वदेहे ॥ १२ ॥
svapan svayodīritayā sva-śaktyā
kālākhyayāsādita-karma-tantro
lokān apītān dadṛśe sva-dehe
catuḥ — four; yugānām — of the millenniums; ca — also; sahasram — one thousand; apsu — in the water; svapan — dreaming in sleep; svayā — with His internal potency; udīritayā — for further development; sva-śaktyā — by His own energy; kāla-ākhyayā — by the name kāla; āsādita — being so engaged; karma-tantraḥ — in the matter of fruitive activities; lokān — the total living entities; apītān — bluish; dadṛśe — saw it so; sva-dehe — in His own body.
The Lord lay down for a thousand cycles of four yugas in His internal potency, and by His external energy He appeared to be sleeping within the water. When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kāla-śakti, He saw His transcendental body as bluish.
Purport by MGDAS
This verse shows that Maitreya who is in a parampara from Sankarsana describes the yugas, counted as follows: 1000 * 4 yugas = 1000 maha-yugas. A maha-yuga being 4 yugas, i.e. Satya, Dvapara, Treta and Kali. For a further explaination see the purport by MGDAS on this page of ŚB 3.11.19. Also note that dvapara and treta yuga switched as confirmed by ŚB 1.4.14 which also has a purport by MGDAS for further clarification.
मायाबलं भगवतो जन ईश पश्येत् ।
तावन्न संसृतिरसौ प्रतिसंक्रमेत
व्यर्थापि दु:खनिवहं वहती क्रियार्था ॥ ९ ॥
māyā-balaṁ bhagavato jana īśa paśyet
tāvan na saṁsṛtir asau pratisaṅkrameta
vyarthāpi duḥkha-nivahaṁ vahatī kriyārthā
yāvat — as long as; pṛthaktvam — separatism; idam — this; ātmanaḥ — of the body; indriya-artha — for sense gratification; māyā-balam — influence of external energy; bhagavataḥ — of the Personality of Godhead; janaḥ — a person; īśa — O my Lord; paśyet — sees; tāvat — so long; na — not; saṁsṛtiḥ — the influence of material existence; asau — that man; pratisaṅkrameta — can overcome; vyarthā api — although without meaning; duḥkha-nivaham — multiple miseries; vahatī — bringing; kriyā-arthā — for fruitive activities.
O my Lord, the material miseries are without factual existence for the soul. Yet as long as the conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the entanglement of material miseries, being influenced by Your external energy.
Purport by MGDAS
Here at the beginning of Brahmā's day, Lord Brahmā prays to Garbhodakaśāyī Viṣṇu and conclusively explains, that even though: the material miseries are without factual existence for the soul, the problem is that as long as the conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the entanglement of material miseries. This answers the question that why the spirit soul, even though spiritual, and has factually nothing to do with matter, remains entangled, it is due to the conditioning of seeing the body as meant for sense enjoyment.
नामानि येऽसुविगमे विवशा गृणन्ति ।
तेऽनैकजन्मशमलं सहसैव हित्वा
संयान्त्यपावृतामृतं तमजं प्रपद्ये ॥ १५ ॥
nāmāni ye ’su-vigame vivaśā gṛṇanti
te ’naika-janma-śamalaṁ sahasaiva hitvā
saṁyānty apāvṛtāmṛtaṁ tam ajaṁ prapadye
yasya — whose; avatāra — incarnations; guṇa — transcendental qualities; karma — activities; viḍambanāni — all mysterious; nāmāni — transcendental names; ye — those; asu-vigame — while quitting this life; vivaśāḥ — automatically; gṛṇanti — invoke; te — they; anaika — many; janma — births; śamalam — accumulated sins; sahasā — immediately; eva — certainly; hitvā — giving up; saṁyānti — obtain; apāvṛta — open; amṛtam — immortality; tam — Him; ajam — the unborn; prapadye — I take shelter.
Let me take shelter of the lotus feet of Him whose incarnations, qualities and activities are mysterious imitations of worldly affairs. One who invokes His transcendental names, even unconsciously, at the time he quits this life, is certainly washed immediately of the sins of many, many births and attains Him without fail.
कर्मण्ययं त्वदुदिते भवदर्चने स्वे ।
यस्तावदस्य बलवानिह जीविताशां
सद्यश्छिनत्त्यनिमिषाय नमोऽस्तु तस्मै ॥ १७ ॥
karmaṇy ayaṁ tvad-udite bhavad-arcane sve
yas tāvad asya balavān iha jīvitāśāṁ
sadyaś chinatty animiṣāya namo ’stu tasmai
lokaḥ — people in general; vikarma — work without sense; nirataḥ — engaged in; kuśale — in beneficial activity; pramattaḥ — negligent; karmaṇi — in activity; ayam — this; tvat — by You; udite — enunciated; bhavat — of You; arcane — in worship; sve — their own; yaḥ — who; tāvat — as long as; asya — of the people in general; balavān — very strong; iha — this; jīvita-āśām — struggle for existence; sadyaḥ — directly; chinatti — is cut to pieces; animiṣāya — by the eternal time; namaḥ — my obeisances; astu — let there be; tasmai — unto Him.
People in general all engage in foolish acts, not in the really beneficial activities enunciated directly by You for their guidance. As long as their tendency for foolish work remains powerful, all their plans in the struggle for existence will be cut to pieces. I therefore offer my obeisances unto Him who acts as eternal time.
अनेन लोकान् प्राग्लीनान् कल्पितास्मीत्यचिन्तयत् ॥ ७ ॥
puṣkaraṁ yad-adhiṣṭhitam
anena lokān prāg-līnān
kalpitāsmīty acintayat
tat vilokya — looking into that; viyat-vyāpi — extensively widespread; puṣkaram — the lotus; yat — that which; adhiṣṭhitam — he was situated; anena — by this; lokān — all the planets; prāk-līnān — previously merged in dissolution; kalpitā asmi — I shall create; iti — thus; acintayat — he thought.
Thereafter he saw that the lotus on which he was situated was spread throughout the universe, and he contemplated how to create all the planets, which were previously merged in that very same lotus.
एकं व्यभाङ्क्षीदुरुधा त्रिधा भाव्यं द्विसप्तधा ॥ ८ ॥
bhagavat-karma-coditaḥ
ekaṁ vyabhāṅkṣīd urudhā
tridhā bhāvyaṁ dvi-saptadhā
padma-kośam — the whorl of the lotus; tadā — then; āviśya — entering into; bhagavat — by the Supreme Personality of Godhead; karma — in activities; coditaḥ — being encouraged by; ekam — one; vyabhāṅkṣīt — divided into; urudhā — great division; tridhā — three divisions; bhāvyam — capable of further creation; dvi-saptadhā — fourteen divisions.
Thus engaged in the service of the Supreme Personality of Godhead, Lord Brahmā entered into the whorl of the lotus, and as it spread all over the universe he divided it into three divisions of worlds and later into fourteen divisions.
Purport by MGDAS
This verse explains that the universe and the three systems, lower, middle and higher, are transformations or rather expansions of the lotus stem.
vatsaro dvādaśa smṛtaḥ
saṁvatsara-śataṁ nṝṇāṁ
paramāyur nirūpitam
ayane — in the solar movement (of six months); ca — and; ahanī — a day of the demigods; prāhuḥ — it is said; vatsaraḥ — one calendar year; dvādaśa — twelve months; smṛtaḥ — is so called; saṁvatsara-śatam — one hundred years; nṝṇām — of human beings; parama-āyuḥ — duration of life; nirūpitam — is estimated.
Two solar movements make one day and night of the demigods, and that combination of day and night is one complete calendar year for the human being. The human being has a duration of life of one hundred years.
The word ayane cāhanī is the key word. Also study Bg 8.17 & ŚB 3.11.19.
Please also note that this is the verse where the demigods years are defined in relation to human years, ie 1 day of the demigods is 1 year of the humans, referred to in Srila Prabhupada's purport on ŚB 3.11.19 as quoted below.
कृतं त्रेता द्वापरं च कलिश्चेति चतुर्युगम् ।
दिव्यैर्द्वादशभिर्वर्षै: सावधानं निरूपितम् ॥ १८ ॥
kṛtaṁ tretā dvāparaṁ ca
kaliś ceti catur-yugam
divyair dvādaśabhir varṣaiḥ
sāvadhānaṁ nirūpitam
maitreyaḥ uvāca — Maitreya said; kṛtam — the age of Satya; tretā — the age of Tretā; dvāparam — the age of Dvāpara; ca — also; kaliḥ — the Age of Kali; ca — and; iti — thus; catuḥ-yugam — four millenniums; divyaiḥ — of the demigods; dvādaśabhiḥ — twelve; varṣaiḥ — thousands of years; sa-avadhānam — approximately; nirūpitam — ascertained.
Maitreya said: O Vidura, the four millenniums are called the Satya-, Tretā-, Dvāpara- and Kali-yuga. The aggregate number of years of all of these combined is equal to twelve thousand years of the demigods.
The years of the demigods are equal to 360 years of humankind. As will be clarified in the subsequent verses, 12,000 of the demigods’ years, including the transitional periods which are called yuga-sandhyās, comprise the total of the aforementioned four millenniums. Thus the aggregate of the above-mentioned four millenniums is 4,320,000 years.
संख्यातानि सहस्राणि द्विगुणानि शतानि च ॥ १९ ॥
kṛtādiṣu yathā-kramam
saṅkhyātāni sahasrāṇi
dvi-guṇāni śatāni ca
catvāri — four; trīṇi — three; dve — two; ca — also; ekam — one; kṛta-ādiṣu — in the Satya-yuga; yathā-kramam — and subsequently others; saṅkhyātāni — numbering; sahasrāṇi — thousands; dvi-guṇāni — twice; śatāni — hundreds; ca — also.
The duration of the Satya millennium equals 4,800 years of the years of the demigods; the duration of the Tretā millennium equals 3,600 years of the demigods; the duration of the Dvāpara millennium equals 2,400 years; and that of the Kali millennium is 1,200 years of the demigods.
As aforementioned, one year of the demigods is equal to 360 years of the human beings. The duration of the Satya-yuga is therefore 4,800 × 360, or 1,728,000 years. The duration of the Tretā-yuga is 3,600 × 360, or 1,296,000 years. The duration of the Dvāpara-yuga is 2,400 × 360, or 864,000 years. And the last, the Kali-yuga, is 1,200 × 360, or 432,000 years.
Purport by MGDAS
The sanskrit verse says 4,3,2 and 1. It then starts with Krta (yuga) meaning Satya (yuga) and adisu, others, (ie, treta, dvapara and kali) saṅkhyātāni, numbering or counting; thousands (sahasrāṇi) and hundreds (śatāni) times two (doubled) (dvi-guṇāni): 4 times thousand is 4000, and 4 times hundred is 400, and that times two is 800.
So Satya 4 times 1000 = 4000, 4 times hundred is 400, times 2 = 800. 4000 + 800 = 4800.
Now to get the actual number of the yuga we have to multiplie times the days of a human year
4800 times 360 days of the human years = 1,728,000. Note 360 is connected to the perfect year connected to the 360 degrees. See also Bhagavad-gita As It Is 8.17, ŚB 3.11.12 as well as ŚB 1.6.30
Incidentally, the four yugas in demigod years do add up to 12,000 years as described in the previous verse (ŚB 3.11.18), i.e. 4,800 + 3,600 + 2,400 + 1,200 = 12,000
Why are the numbers given in such a round about way?
Because it indirectly describes the dawn (sandhyā) and twilight (sandhyāṁśa) between the yugas, each being 5% per sandhya or 10% in total of each yuga, in other words, each yuga has a dawn (sandhyā) and subsequent twilight (sandhyāṁśa), each being 5% of the time consisting of the entires yuga's duration, e.g. kali-yuga is 1000 years of the demigods and 100 years dawn and 100 years twilight. I.e. 2 times hundred or dvi-guṇāni śatāni, or more specifically double the amounts of hundreds; 100 * 2 = 200. Which means for satya-yuga the duration is 4000 years of the demigods, so the dawn is 400 and the twilight is also 400, again, i.o.w. dvi-guṇāni śatāni, i.e. double the amounts of hundreds i.e. so 4 with hundreds iow 4 times 100 = 400 * 2 = 800
Furthermore this explains the yugas in human years, note that the sandhyas are included in the yugas.
satya-yuga: 1,728,000
dvapara-yuga: 1,296,000
treta-yuga: 864,000
kali-yuga: 432,000
Total time: 4,320,000
Also note that a lunar year is 354 (354.36 days to be exact) solar days, and a year is 366 (365.2587 to be exact) solar days, together that is 720 (354.36 + 365.2587 = 719.6187 to be exact). Divided by 2 is exactly 360 days. This explains why 1 demigod year is equal to 360 human years in the Srimad Bhagavatam (ŚB 3.11.12) and that the human years are actually also 360 days like the demigods. The 360 human days in a year is connected to puruṣottama māsa (asaṅkrānti).
तमेवाहुर्युगं तज्ज्ञा यत्र धर्मो विधीयते ॥ २० ॥
yaḥ kālaḥ śata-saṅkhyayoḥ
tam evāhur yugaṁ taj-jñā
yatra dharmo vidhīyate
sandhyā — transitional period before; sandhyā-aṁśayoḥ — and transitional period after; antaḥ — within; yaḥ — that which; kālaḥ — duration of time; śata-saṅkhyayoḥ — hundreds of years; tam eva — that period; āhuḥ — they call; yugam — millennium; tat-jñāḥ — the expert astronomers; yatra — wherein; dharmaḥ — religion; vidhīyate — is performed.
The transitional periods before and after every millennium, which are a few hundred years as aforementioned, are known as yuga-sandhyās, or the conjunctions of two millenniums, according to the expert astronomers. In those periods all kinds of religious activities are performed.
Purport by MGDAS
This verse explains that the sandhyās are, eg 100 years each in kali yuga, ie 100 times 360 human years is 36,000 human years per kali yuga are sandhyas, one at the beginning (so-called dawn) and one at the end (so-called dusk). Please note that these numbers are included in the duration of kali-yuga ie 432,000 human years. So kali-yuga is actually 432,000 - (36,000 + 36,000) = 432,000 - 72,000 = 360,000. This calculates back to 1000 years of the demigods as per ŚB 3.11.19.
अव्याकृतस्यानन्तस्य ह्यनादेर्जगदात्मन: ॥ ३८ ॥
nimeṣa upacaryate
avyākṛtasyānantasya
hy anāder jagad-ātmanaḥ
kālaḥ — eternal time; ayam — this (as measured by Brahmā’s duration of life); dvi-parārdha-ākhyaḥ — measured by the two halves of Brahmā’s life; nimeṣaḥ — less than a second; upacaryate — is so measured; avyākṛtasya — of one who is unchanged; anantasya — of the unlimited; hi — certainly; anādeḥ — of the beginningless; jagat-ātmanaḥ — of the soul of the universe.
The duration of the two parts of Brahmā’s life, as above mentioned, is calculated to be equal to one nimeṣa [less than a second] for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe.
Purport by MGDAS
This verse explains that 1 life of Brahma, or 311 trillion years is less than a second of Visnu's and thus Krsna's time.
भूमण्डलेनाथ दता धृतेन ते ।
चकास्ति शृङ्गोढघनेन भूयसा
कुलाचलेन्द्रस्य यथैव विभ्रम: ॥ ४१ ॥
bhū-maṇḍalenātha datā dhṛtena te
cakāsti śṛṅgoḍha-ghanena bhūyasā
kulācalendrasya yathaiva vibhramaḥ
trayī-mayam — Vedas personified; rūpam — form; idam — this; ca — also; saukaram — the boar; bhū-maṇḍalena — by the earth planet; atha — now; datā — by the tusk; dhṛtena — sustained by; te — Your; cakāsti — is glowing; śṛṅga-ūḍha — sustained by the peaks; ghanena — by the clouds; bhūyasā — more glorified; kula-acala-indrasya — of the great mountains; yathā — as much as; eva — certainly; vibhramaḥ — decoration.
O Lord, as the peaks of great mountains become beautiful when decorated with clouds, Your transcendental body has become beautiful because of Your lifting the earth on the edge of Your tusks.
प्रत्येष्यतं निकाशं मे कालेनाल्पीयसा पुन: ॥ ३१ ॥
nistīrya brahma-helanam
pratyeṣyataṁ nikāśaṁ me
kālenālpīyasā punaḥ
mayi — unto Me; saṁrambha-yogena — by practice of mystic yoga in anger; nistīrya — being liberated from; brahma-helanam — the result of disobedience to the brāhmaṇas; pratyeṣyatam — will come back; nikāśam — near; me — Me; kālena — in due course of time; alpīyasā — very short; punaḥ — again.
The Lord assured the two Vaikuṇṭha inhabitants, Jaya and Vijaya: By practicing the mystic yoga system in anger, you will be cleansed of the sin of disobeying the brāhmaṇas and within a very short time return to Me.
Purport by MGDAS
For a deeper understanding please listen to my lecture on Nityananda's Mercy, Offenses and Chanting (ŚB 11.1.9), and study this purport of ŚB 3.16.31 by Srila Prabhupada.
विविक्त उपसङ्गम्य प्रणम्य समभाषत ॥ २६ ॥
ājñāya vibudharṣabham
vivikta upasaṅgamya
praṇamya samabhāṣata
saḥ — the sage Kardama; ca — and; avatīrṇam — descended; tri-yugam — Viṣṇu; ājñāya — having understood; vibudha-ṛṣabham — the chief of the demigods; vivikte — in a secluded place; upasaṅgamya — having approached; praṇamya — offering obeisances; samabhāṣata — he spoke.
When Kardama Muni understood that the Supreme Personality of Godhead, the chief of all the demigods, Viṣṇu, had descended, Kardama approached Him in a secluded place, offered obeisances and spoke as follows.
Lord Viṣṇu is called tri-yuga. He appears in three yugas — Satya, Tretā and Dvāpara — but in Kali-yuga He does not appear. From the prayers of Prahlāda Mahārāja, however, we understand that He appears garbed as a devotee in Kali-yuga. Lord Caitanya is that devotee. Kṛṣṇa appeared in the form of a devotee, but although He never disclosed Himself, Rūpa Gosvāmī could understand His identity, for the Lord cannot hide Himself from a pure devotee. Rūpa Gosvāmī detected Him when he offered his first obeisances to Lord Caitanya. He knew that Lord Caitanya was Kṛṣṇa Himself and therefore offered his obeisances with the following words: “I offer my respects to Kṛṣṇa, who has now appeared as Lord Caitanya.” [...]
ŚB 3.26.27
वैकारिकाद्विकुर्वाणान्मनस्तत्त्वमजायत ।
यत्सङ्कल्पविकल्पाभ्यां वर्तते कामसम्भव: ॥ २७ ॥
vaikārikād vikurvāṇān
manas-tattvam ajāyata
yat-saṅkalpa-vikalpābhyāṁ
vartate kāma-sambhavaḥ
Synonyms
vaikārikāt — from the false ego of goodness; vikurvāṇāt — undergoing transformation; manaḥ — the mind; tattvam — principle; ajāyata — evolved; yat — whose; saṅkalpa — thoughts; vikalpābhyām — and by reflections; vartate — happens; kāma-sambhavaḥ — the rise of desire.
Translation
From the false ego of goodness, another transformation takes place. From this evolves the mind, whose thoughts and reflections give rise to desire.
ŚB 3.26.29
तैजसात्तु विकुर्वाणाद् बुद्धितत्त्वमभूत्सति ।
द्रव्यस्फुरणविज्ञानमिन्द्रियाणामनुग्रह: ॥ २९ ॥
taijasāt tu vikurvāṇād
buddhi-tattvam abhūt sati
dravya-sphuraṇa-vijñānam
indriyāṇām anugrahaḥ
Synonyms
taijasāt — from the false ego in passion; tu — then; vikurvāṇāt — undergoing transformation; buddhi — intelligence; tattvam — principle; abhūt — took birth; sati — O virtuous lady; dravya — objects; sphuraṇa — coming into view; vijñānam — ascertaining; indriyāṇām — to the senses; anugrahaḥ — giving assistance.
Translation
By transformation of the false ego in passion, intelligence takes birth, O virtuous lady. The functions of intelligence are to help in ascertaining the nature of objects when they come into view, and to help the senses.
ŚB 3.26.31
तैजसानीन्द्रियाण्येव क्रियाज्ञानविभागश: ।
प्राणस्य हि क्रियाशक्तिर्बुद्धेर्विज्ञानशक्तिता ॥ ३१ ॥
taijasānīndriyāṇy eva
kriyā-jñāna-vibhāgaśaḥ
prāṇasya hi kriyā-śaktir
buddher vijñāna-śaktitā
Synonyms
taijasāni — produced from egoism in the mode of passion; indriyāṇi — the senses; eva — certainly; kriyā — action; jñāna — knowledge; vibhāgaśaḥ — according to; prāṇasya — of the vital energy; hi — indeed; kriyā-śaktiḥ — the senses of action; buddheḥ — of the intelligence; vijñāna-śaktitā — the senses for acquiring knowledge.
Translation
Egoism in the mode of passion produces two kinds of senses: the senses for acquiring knowledge and the senses of action. The senses of action depend on the vital energy, and the senses for acquiring knowledge depend on intelligence.
यज्जिह्वाग्रे वर्तते नाम तुभ्यम् ।
तेपुस्तपस्ते जुहुवु: सस्नुरार्या
ब्रह्मानूचुर्नाम गृणन्ति ये ते ॥ ७ ॥
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te
aho bata — oh, how glorious; śva-pacaḥ — a dog-eater; ataḥ — hence; garīyān — worshipable; yat — of whom; jihvā-agre — on the tip of the tongue; vartate — is; nāma — the holy name; tubhyam — unto You; tepuḥ tapaḥ — practiced austerities; te — they; juhuvuḥ — executed fire sacrifices; sasnuḥ — took bath in the sacred rivers; āryāḥ — Āryans; brahma anūcuḥ — studied the Vedas; nāma — the holy name; gṛṇanti — accept; ye — they who; te — Your.
Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Āryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.
pāṇiṁ markaṭa-locanaḥ
pratyutthānābhivādārhe
vācāpy akṛta nocitam
gṛhītvā — taking; mṛga-śāva — like a deer cub; akṣyāḥ — of her who has eyes; pāṇim — the hand; markaṭa — of a monkey; locanaḥ — he who has the eyes; pratyutthāna — of rising from one’s seat; abhivāda — the honor; arhe — to me, who deserves; vācā — with sweet words; api — even; akṛta na — he did not do; ucitam — honor.
He has eyes like a monkey’s, yet he has married my daughter, whose eyes are just like those of a deer cub. Nevertheless he did not stand up to receive me, nor did he think it fit to welcome me with sweet words.
naṣṭa-śaucāya durhṛde
dattā bata mayā sādhvī
codite parameṣṭhinā
tasmai — to him; unmāda-nāthāya — to the lord of ghosts; naṣṭa-śaucāya — being devoid of all cleanliness; durhṛde — heart filled with nasty things; dattā — was given; bata — alas; mayā — by me; sādhvī — Satī; codite — being requested; parameṣṭhinā — by the supreme teacher (Brahmā).
On the request of Lord Brahmā I handed over my chaste daughter to him, although he is devoid of all cleanliness and his heart is filled with nasty things.
विरजेनात्मना सर्वे स्वं स्वं धाम ययुस्तत: ॥ ३५ ॥
gaṅgā yamunayānvitā
virajenātmanā sarve
svaṁ svaṁ dhāma yayus tataḥ
āplutya — taking a bath; avabhṛtham — the bath which is taken after performing sacrifices; yatra — where; gaṅgā — the river Ganges; yamunayā — by the river Yamunā; anvitā — mixed; virajena — without infection; ātmanā — by the mind; sarve — all; svam svam — their respective; dhāma — abodes; yayuḥ — went; tataḥ — from there.
My dear Vidura, carrier of bows and arrows, all the demigods who were performing the sacrifice took their bath at the confluence of the Ganges and the Yamunā after completing the yajña performance. Such a bath is called avabhṛtha-snāna. After thus becoming purified in heart, they departed for their respective abodes.
सती दाक्षायणी देवी पितृयज्ञमहोत्सवम् ॥ ५ ॥
व्रजन्ती: सर्वतो दिग्भ्य उपदेववरस्त्रिय: ।
विमानयाना: सप्रेष्ठा निष्ककण्ठी: सुवासस: ॥ ६ ॥
दृष्ट्वा स्वनिलयाभ्याशे लोलाक्षीर्मृष्टकुण्डला: ।
पतिं भूतपतिं देवमौत्सुक्यादभ्यभाषत ॥ ७ ॥
khe-carāṇāṁ prajalpatām
satī dākṣāyaṇī devī
pitṛ-yajña-mahotsavam
upadeva-vara-striyaḥ
vimāna-yānāḥ sa-preṣṭhā
niṣka-kaṇṭhīḥ suvāsasaḥ
lolākṣīr mṛṣṭa-kuṇḍalāḥ
patiṁ bhūta-patiṁ devam
autsukyād abhyabhāṣata
tat — then; upaśrutya — hearing; nabhasi — in the sky; khe-carāṇām — of those who were flying in the air (the Gandharvas); prajalpatām — the conversation; satī — Satī; dākṣāyaṇī — the daughter of Dakṣa; devī — the wife of Śiva; pitṛ-yajña-mahā-utsavam — the great festival of sacrifice performed by her father; vrajantīḥ — were going; sarvataḥ — from all; digbhyaḥ — directions; upadeva-vara-striyaḥ — the beautiful wives of the demigods; vimāna-yānāḥ — flying in their airplanes; sa-preṣṭhāḥ — along with their husbands; niṣka-kaṇṭhīḥ — having nice necklaces with lockets; su-vāsasaḥ — dressed in fine clothing; dṛṣṭvā — seeing; sva-nilaya-abhyāśe — near her residence; lola-akṣīḥ — having beautiful glittering eyes; mṛṣṭa-kuṇḍalāḥ — nice earrings; patim — her husband; bhūta-patim — the master of the bhūtas; devam — the demigod; autsukyāt — from great anxiety; abhyabhāṣata — she spoke.
The chaste lady Satī, the daughter of Dakṣa, heard the heavenly denizens flying in the sky conversing about the great sacrifice being performed by her father. When she saw that from all directions the beautiful wives of the heavenly denizens, their eyes very beautifully glittering, were near her residence and were going to the sacrifice dressed in fine clothing and ornamented with earrings and necklaces with lockets, she approached her husband, the master of the bhūtas, in great anxiety, and spoke as follows.
निशम्य देह: सुरवर्य नेङ्गते ।
अनाहुता अप्यभियन्ति सौहृदं
भर्तुर्गुरोर्देहकृतश्च केतनम् ॥ १३ ॥
niśamya dehaḥ sura-varya neṅgate
anāhutā apy abhiyanti sauhṛdaṁ
bhartur guror deha-kṛtaś ca ketanam
katham — how; sutāyāḥ — of a daughter; pitṛ-geha-kautukam — the festival in the house of her father; niśamya — hearing; dehaḥ — the body; sura-varya — O best of the demigods; na — not; iṅgate — disturbed; anāhutāḥ — without being called; api — even; abhiyanti — goes; sauhṛdam — a friend; bhartuḥ — of the husband; guroḥ — of the spiritual master; deha-kṛtaḥ — of the father; ca — and; ketanam — the house.
O best of the demigods, how can the body of a daughter remain undisturbed when she hears that some festive event is taking place in her father’s house? Even though you may be considering that I have not been invited, there is no harm if one goes to the house of one’s friend, husband, spiritual master or father without invitation.
येऽभ्यागतान् वक्रधियाभिचक्षते
आरोपितभ्रूभिरमर्षणाक्षिभि: ॥ १८ ॥
gṛhān pratīyād anavasthitātmanām
ye ’bhyāgatān vakra-dhiyābhicakṣate
āropita-bhrūbhir amarṣaṇākṣibhiḥ
na — not; etādṛśānām — like this; sva-jana — kinsmen; vyapekṣayā — depending on that; gṛhān — in the house of; pratīyāt — one should go; anavasthita — disturbed; ātmanām — mind; ye — those; abhyāgatān — guests; vakra-dhiyā — with a cold reception; abhicakṣate — looking at; āropita-bhrūbhiḥ — with raised eyebrows; amarṣaṇa — angry; akṣibhiḥ — with the eyes.
One should not go to anyone’s house, even on the consideration of his being a relative or a friend, when the man is disturbed in his mind and looks upon the guest with raised eyebrows and angry eyes.
स्वानां यथा वक्रधियां दुरुक्तिभि-
र्दिवानिशं तप्यति मर्मताडित: ॥ १९ ॥
śete ’rditāṅgo hṛdayena dūyatā
svānāṁ yathā vakra-dhiyāṁ duruktibhir
divā-niśaṁ tapyati marma-tāḍitaḥ
tathā — so; aribhiḥ — enemy; na — not; vyathate — is hurt; śilīmukhaiḥ — by the arrows; śete — rests; ardita — aggrieved; aṅgaḥ — a part; hṛdayena — by the heart; dūyatā — grieving; svānām — of relatives; yathā — as; vakra-dhiyām — deceitful; duruktibhiḥ — by harsh words; divā-niśam — day and night; tapyati — suffers; marma-tāḍitaḥ — one whose feelings are hurt.
Lord Śiva continued: If one is hurt by the arrows of an enemy, one is not as aggrieved as when cut by the unkind words of a relative, for such grief continues to rend one’s heart day and night.
जगद्गुरोश्चिन्तयती न चापरम् ।
ददर्श देहो हतकल्मष: सती
सद्य: प्रजज्वाल समाधिजाग्निना ॥ २७ ॥
jagad-guroś cintayatī na cāparam
dadarśa deho hata-kalmaṣaḥ satī
sadyaḥ prajajvāla samādhijāgninā
tataḥ — there; sva-bhartuḥ — of her husband; caraṇa-ambuja-āsavam — on the nectar of the lotus feet; jagat-guroḥ — of the supreme spiritual teacher of the universe; cintayatī — meditating; na — not; ca — and; aparam — not other (than her husband); dadarśa — saw; dehaḥ — her body; hata-kalmaṣaḥ — taints of sin being destroyed; satī — Satī; sadyaḥ — soon; prajajvāla — burned; samādhi-ja-agninā — by fire produced by meditation.
Satī concentrated all her meditation on the holy lotus feet of her husband, Lord Śiva, who is the supreme spiritual master of all the world. Thus she became completely cleansed of all taints of sin and quit her body in a blazing fire by meditation on the fiery elements.
लोकेऽपकीर्तिं महतीमवाप्स्यति ।
यदङ्गजां स्वां पुरुषद्विडुद्यतां
न प्रत्यषेधन्मृतयेऽपराधत: ॥ ३० ॥
loke ’pakīrtiṁ mahatīm avāpsyati
yad-aṅgajāṁ svāṁ puruṣa-dviḍ udyatāṁ
na pratyaṣedhan mṛtaye ’parādhataḥ
saḥ — he; ayam — that; durmarṣa-hṛdayaḥ — hardhearted; brahma-dhruk — unworthy to be a brāhmaṇa; ca — and; loke — in the world; apakīrtim — ill fame; mahatīm — extensive; avāpsyati — will gain; yat-aṅga-jām — the daughter of whom; svām — own; puruṣa-dviṭ — the enemy of Lord Śiva; udyatām — who was preparing; na pratyaṣedhat — did not prevent; mṛtaye — for death; aparādhataḥ — because of his offenses.
Dakṣa, who is so hardhearted that he is unworthy to be a brāhmaṇa, will gain extensive ill fame because of his offenses to his daughter, because of not having prevented her death, and because of his great envy of the Supreme Personality of Godhead.
क्षेमाय तत्र सा भूयान्न प्रायेण बुभूषताम् ॥ ४ ॥
tejīyasi kṛtāgasi
kṣemāya tatra sā bhūyān
na prāyeṇa bubhūṣatām
tat — the events related by the demigods and the others; ākarṇya — after hearing; vibhuḥ — Lord Brahmā; prāha — replied; tejīyasi — a great personality; kṛta-āgasi — has been offended; kṣemāya — for your happiness; tatra — in that way; sā — that; bhūyāt na — is not conducive; prāyeṇa — generally; bubhūṣatām — desire to exist.
When Lord Brahmā heard everything from the demigods and the members who had attended the sacrifice, he replied: You cannot be happy in executing a sacrifice if you blaspheme a great personality and thereby offend his lotus feet. You cannot have happiness in that way.
न यत्र भागं तव भागिनो ददु:
कुयाजिनो येन मखो निनीयते ॥ ५० ॥
tvayāsamāptasya mano prajāpateḥ
na yatra bhāgaṁ tava bhāgino daduḥ
kuyājino yena makho ninīyate
kuru — just execute; adhvarasya — of the sacrifice; uddharaṇam — complete regularly; hatasya — killed; bhoḥ — O; tvayā — by you; asamāptasya — of the unfinished sacrifice; mano — O Lord Śiva; prajāpateḥ — of Mahārāja Dakṣa; na — not; yatra — where; bhāgam — share; tava — your; bhāginaḥ — deserving to take the share; daduḥ — did not give; ku-yājinaḥ — bad priests; yena — by the bestower; makhaḥ — sacrifice; ninīyate — gets the result.
My dear Lord Śiva, you are a shareholder of a portion of the sacrifice, and you are the giver of the result. The bad priests did not deliver your share, and therefore you destroyed everything, and the sacrifice remains unfinished. Now you can do the needful and take your rightful share.
यज्ञस्ते रुद्रभागेन कल्पतामद्य यज्ञहन् ॥ ५३ ॥
yad-ucchiṣṭo ’dhvarasya vai
yajñas te rudra bhāgena
kalpatām adya yajña-han
eṣaḥ — this; te — your; rudra — O Lord Śiva; bhāgaḥ — portion; astu — let it be; yat — whatever; ucchiṣṭaḥ — is the remainder; adhvarasya — of the sacrifice; vai — indeed; yajñaḥ — the sacrifice; te — your; rudra — O Rudra; bhāgena — by the portion; kalpatām — may be completed; adya — today; yajña-han — O destroyer of the sacrifice.
O destroyer of the sacrifice, please take your portion of the sacrifice and let the sacrifice be completed by your grace.
नाघं प्रजेश बालानां वर्णये नानुचिन्तये ।
देवमायाभिभूतानां दण्डस्तत्र धृतो मया ॥ २ ॥
nāghaṁ prajeśa bālānāṁ
varṇaye nānucintaye
deva-māyābhibhūtānāṁ
daṇḍas tatra dhṛto mayā
mahādevaḥ — Lord Śiva; uvāca — said; na — not; agham — offense; prajā-īśa — O lord of created beings; bālānām — of the children; varṇaye — I regard; na — not; anucintaye — I consider; deva-māyā — the external energy of the Lord; abhibhūtānām — of those deluded by; daṇḍaḥ — rod; tatra — there; dhṛtaḥ — used; mayā — by me.
Lord Śiva said: My dear father, Brahmā, I do not mind the offenses created by the demigods. Because these demigods are childish and less intelligent, I do not take a serious view of their offenses, and I have punished them only in order to right them.
भवन्त्वध्वर्यवश्चान्ये बस्तश्मश्रुर्भृगुर्भवेत् ॥ ५ ॥
hastābhyāṁ kṛta-bāhavaḥ
bhavantv adhvaryavaś cānye
basta-śmaśrur bhṛgur bhavet
bāhubhyām — with two arms; aśvinoḥ — of Aśvinī-kumāra; pūṣṇaḥ — of Pūṣā; hastābhyām — with two hands; kṛta-bāhavaḥ — those in need of arms; bhavantu — they will have to; adhvaryavaḥ — the priests; ca — and; anye — others; basta-śmaśruḥ — the beard of the goat; bhṛguḥ — Bhṛgu; bhavet — he may have.
Those who have had their arms cut off will have to work with the arms of Aśvinī-kumāra, and those whose hands were cut off will have to do their work with the hands of Pūṣā. The priests will also have to act in that manner. As for Bhṛgu, he will have the beard from the goat’s head.
यज्ञोऽयं तव यजनाय केन सृष्टो
विध्वस्त: पशुपतिनाद्य दक्षकोपात् ।
तं नस्त्वं शवशयनाभशान्तमेधं
यज्ञात्मन्नलिनरुचा दृशा पुनीहि ॥ ३३ ॥
yajño ’yaṁ tava yajanāya kena sṛṣṭo
vidhvastaḥ paśupatinādya dakṣa-kopāt
taṁ nas tvaṁ śava-śayanābha-śānta-medhaṁ
yajñātman nalina-rucā dṛśā punīhi
patnyaḥ ūcuḥ — the wives of the executors of the sacrifice said; yajñaḥ — the sacrifice; ayam — this; tava — Your; yajanāya — worshiping; kena — by Brahmā; sṛṣṭaḥ — arranged; vidhvastaḥ — devastated; paśupatinā — by Lord Śiva; adya — today; dakṣa-kopāt — from anger at Dakṣa; tam — it; naḥ — our; tvam — You; śava-śayana — dead bodies; ābha — like; śānta-medham — the still sacrificial animals; yajña-ātman — O Lord of sacrifice; nalina — lotus; rucā — beautiful; dṛśā — by the vision of Your eyes; punīhi — sanctify.
The wives of the performers of the sacrifice said: My dear Lord, this sacrifice was arranged under the instruction of Brahmā, but unfortunately Lord Śiva, being angry at Dakṣa, devastated the entire scene, and because of his anger the animals meant for sacrifice are lying dead. Therefore the preparations of the yajña have been lost. Now, by the glance of Your lotus eyes, the sanctity of this sacrificial arena may be again invoked.
प्रत्यग्द्रष्टा दृश्यते येन विश्वम् ।
माया ह्येषा भवदीया हि भूमन्
यस्त्वं षष्ठ: पञ्चभिर्भासि भूतै: ॥ ३७ ॥
dṛṣṭaḥ kiṁ no dṛgbhir asad-grahais tvaṁ
pratyag-draṣṭā dṛśyate yena viśvam
māyā hy eṣā bhavadīyā hi bhūman
yas tvaṁ ṣaṣṭhaḥ pañcabhir bhāsi bhūtaiḥ
loka-pālāḥ — the governors of the different planets; ūcuḥ — said; dṛṣṭaḥ — seen; kim — whether; naḥ — by us; dṛgbhiḥ — by the material senses; asat-grahaiḥ — revealing the cosmic manifestation; tvam — You; pratyak-draṣṭā — inner witness; dṛśyate — is seen; yena — by whom; viśvam — the universe; māyā — material world; hi — because; eṣā — this; bhavadīyā — Your; hi — certainly; bhūman — O possessor of the universe; yaḥ — because; tvam — You; ṣaṣṭhaḥ — the sixth; pañcabhiḥ — with the five; bhāsi — appear; bhūtaiḥ — with the elements.
The governors of various planets spoke as follows: Dear Lord, we believe only in our direct perception, and therefore we see You as a creation of the material world. But under the circumstances we do not know whether we have actually seen You with our material senses. By our material senses we can simply perceive the cosmic manifestation, but You are beyond the five elements. You are the sixth.
एकं ह्येव हरेस्तत्र कारणं पादसेवनम् ॥ ४१ ॥
ya icchec chreya ātmanaḥ
ekaṁ hy eva hares tatra
kāraṇaṁ pāda-sevanam
dharma-artha-kāma-mokṣa — the four principles religiosity, economic development, sense gratification and liberation; ākhyam — by the name; yaḥ — who; icchet — may desire; śreyaḥ — the goal of life; ātmanaḥ — of the self; ekam hi eva — only the one; hareḥ — of the Supreme Personality of Godhead; tatra — in that; kāraṇam — the cause; pāda-sevanam — worshiping the lotus feet.
Any person who desires the fruits of the four principles religiosity, economic development, sense gratification and, at the end, liberation, should engage himself in the devotional service of the Supreme Personality of Godhead, for worship of His lotus feet yields the fulfillment of all of these.
मन्त्रेणानेन देवस्य कुर्याद् द्रव्यमयीं बुध: ।
सपर्यां विविधैर्द्रव्यैर्देशकालविभागवित् ॥ ५४ ॥
mantreṇānena devasya
kuryād dravyamayīṁ budhaḥ
saparyāṁ vividhair dravyair
deśa-kāla-vibhāgavit
om — O my Lord; namaḥ — I offer my respectful obeisances; bhagavate — unto the Supreme Personality of Godhead; vāsudevāya — unto the Supreme Lord, Vāsudeva; mantreṇa — by this hymn, or mantra; anena — this; devasya — of the Lord; kuryāt — one should do; dravyamayīm — physical; budhaḥ — one who is learned; saparyām — worship by the prescribed method; vividhaiḥ — with varieties; dravyaiḥ — paraphernalia; deśa — according to country; kāla — time; vibhāga-vit — one who knows the divisions.
Oṁ namo bhagavate vāsudevāya. This is the twelve-syllable mantra for worshiping Lord Kṛṣṇa. One should install the physical forms of the Lord, and with the chanting of the mantra one should offer flowers and fruits and other varieties of foodstuffs exactly according to the rules and regulations prescribed by authorities. But this should be done in consideration of place, time, and attendant conveniences and inconveniences.
Purport
[...]
The method of worship — chanting the mantra and preparing the forms of the Lord — is not stereotyped, nor is it exactly the same everywhere. It is specifically mentioned in this verse that one should take consideration of the time, place and available conveniences. Our Kṛṣṇa consciousness movement is going on throughout the entire world, and we also install Deities in different centers. Sometimes our Indian friends, puffed up with concocted notions, criticize, “This has not been done. That has not been done.” But they forget this instruction of Nārada Muni to one of the greatest Vaiṣṇavas, Dhruva Mahārāja. One has to consider the particular time, country and conveniences. What is convenient in India may not be convenient in the Western countries. Those who are not actually in the line of ācāryas, or who personally have no knowledge of how to act in the role of ācārya, unnecessarily criticize the activities of the ISKCON movement in countries outside of India. The fact is that such critics cannot do anything personally to spread Kṛṣṇa consciousness. If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to śāstra. [...]
भूयादनन्त महताममलाशयानाम् ।
येनाञ्जसोल्बणमुरुव्यसनं भवाब्धिं
नेष्ये भवद्गुणकथामृतपानमत्त: ॥ ११ ॥
bhūyād ananta mahatām amalāśayānām
yenāñjasolbaṇam uru-vyasanaṁ bhavābdhiṁ
neṣye bhavad-guṇa-kathāmṛta-pāna-mattaḥ
bhaktim — devotional service; muhuḥ — constantly; pravahatām — of those who perform; tvayi — unto You; me — my; prasaṅgaḥ — intimate association; bhūyāt — may it become; ananta — O unlimited; mahatām — of the great devotees; amala-āśayānām — whose hearts are freed from material contamination; yena — by which; añjasā — easily; ulbaṇam — terrible; uru — great; vyasanam — full of dangers; bhava-abdhim — the ocean of material existence; neṣye — I shall cross; bhavat — Your; guṇa — transcendental qualities; kathā — pastimes; amṛta — nectar, eternal; pāna — by drinking; mattaḥ — mad.
Dhruva Mahārāja continued: O unlimited Lord, kindly bless me so that I may associate with great devotees who engage in Your transcendental loving service constantly, as the waves of a river constantly flow. Such transcendental devotees are completely situated in an uncontaminated state of life. By the process of devotional service I shall surely be able to cross the nescient ocean of material existence, which is filled with the waves of blazing, firelike dangers. It will be very easy for me, for I am becoming mad to hear about Your transcendental qualities and pastimes, which are eternally existent.
The significant point in Dhruva Mahārāja’s statement is that he wanted the association of pure devotees. Transcendental devotional service cannot be complete and cannot be relishable without the association of devotees. We have therefore established the International Society for Krishna Consciousness. Anyone who is trying to be aloof from this Krishna Consciousness Society and yet engage in Kṛṣṇa consciousness is living in a great hallucination, for this is not possible. [...]
एके कालं परे दैवं पुंस: काममुतापरे ॥ २२ ॥
svabhāvam apare nṛpa
eke kālaṁ pare daivaṁ
puṁsaḥ kāmam utāpare
kecit — some; karma — fruitive activities; vadanti — explain; enam — that; svabhāvam — nature; apare — others; nṛpa — my dear King Dhruva; eke — some; kālam — time; pare — others; daivam — fate; puṁsaḥ — of the living entity; kāmam — desire; uta — also; apare — others.
The differentiation among varieties of life and their suffering and enjoyment is explained by some to be the result of karma. Others say it is due to nature, others due to time, others due to fate, and still others say that it is due to desire.
visargādānayos tāta
puṁso daivaṁ hi kāraṇam
na — never; ca — also; ete — all these; putraka — my dear son; bhrātuḥ — of your brother; hantāraḥ — killers; dhanada — of Kuvera; anugāḥ — followers; visarga — of birth; ādānayoḥ — of death; tāta — my dear son; puṁsaḥ — of a living entity; daivam — the Supreme; hi — certainly; kāraṇam — the cause.
My dear son, those Yakṣas, who are descendants of Kuvera, are not actually the killers of your brother; the birth and death of every living entity are caused by the Supreme, who is certainly the cause of all causes.
श्रुतेन भूयसा राजन्नगदेन यथामयम् ॥ ३१ ॥
pratīpaṁ śreyasāṁ param
śrutena bhūyasā rājann
agadena yathāmayam
saṁyaccha — just control; roṣam — anger; bhadram — all good fortune; te — to you; pratīpam — enemy; śreyasām — of all goodness; param — the foremost; śrutena — by hearing; bhūyasā — constantly; rājan — my dear King; agadena — by medicinal treatment; yathā — as; āmayam — disease.
My dear King, just consider what I have said to you, which will act as medicinal treatment upon disease. Control your anger, for anger is the foremost enemy on the path of spiritual realization. I wish all good fortune for you. Please follow my instructions.
न बुधस्तद्वशं गच्छेदिच्छन्नभयमात्मन: ॥ ३२ ॥
loka udvijate bhṛśam
na budhas tad-vaśaṁ gacched
icchann abhayam ātmanaḥ
yena — by which; upasṛṣṭāt — being overwhelmed; puruṣāt — by the person; lokaḥ — everyone; udvijate — becomes terrified; bhṛśam — greatly; na — never; budhaḥ — a learned person; tat — of anger; vaśam — under the control; gacchet — should go; icchan — desiring; abhayam — fearlessness, liberation; ātmanaḥ — of the self.
A person who desires liberation from this material world should not fall under the control of anger because when bewildered by anger one becomes a source of dread for all others.
ye ’prajā gṛha-medhinaḥ
kad-apatya-bhṛtaṁ duḥkhaṁ
ye na vindanti durbharam
prāyeṇa — probably; abhyarcitaḥ — was worshiped; devaḥ — the Lord; ye — they who; aprajāḥ — without a son; gṛha-medhinaḥ — persons living at home; kad-apatya — by a bad son; bhṛtam — caused; duḥkham — unhappiness; ye — they who; na — not; vindanti — suffer; durbharam — unbearable.
The King thought to himself: Persons who have no son are certainly fortunate. They must have worshiped the Lord in their previous lives so that they would not have to suffer the unbearable unhappiness caused by a bad son.
सुनन्दनन्दप्रमुखा: पार्षदप्रवरा हरे: ॥ ५ ॥
dānavā guhyakādayaḥ
sunanda-nanda-pramukhāḥ
pārṣada-pravarā hareḥ
siddhāḥ — the residents of Siddhaloka; vidyādharāḥ — the residents of Vidyādhara-loka; daityāḥ — the demoniac descendants of Diti; dānavāḥ — the asuras; guhyaka-ādayaḥ — the Yakṣas, etc.; sunanda-nanda-pramukhāḥ — headed by Sunanda and Nanda, the chief of Lord Viṣṇu’s associates from Vaikuṇṭha; pārṣada — associates; pravarāḥ — most respectful; hareḥ — of the Supreme Personality of Godhead.
The Lord was accompanied by the residents of Siddhaloka and Vidyādhara-loka, all the descendants of Diti, and the demons and the Yakṣas. He was also accompanied by His chief associates, headed by Sunanda and Nanda.
Purport by MGDAS
It is very significant that even the demons came with Visnu. How this happened we can only guess but it shows the power of Visnu.
niśāmayāsmad-vaca ādṛtātmā
yad dhyāyato daiva-hataṁ nu kartuṁ
mano ’tiruṣṭaṁ viśate tamo ’ndham
mā — do not; asmin — in this; mahā-rāja — O King; kṛthāḥ — do; sma — as done in the past; cintām — agitation of the mind; niśāmaya — please consider; asmat — my; vacaḥ — words; ādṛta-ātmā — being very respectful; yat — because; dhyāyataḥ — of him who is contemplating; daiva-hatam — that which is thwarted by providence; nu — certainly; kartum — to do; manaḥ — the mind; ati-ruṣṭam — very angry; viśate — enters; tamaḥ — darkness; andham — dense.
My dear King, do not be agitated and anxious because your sacrifices have not been properly executed due to providential impediments. Kindly take my words with great respect. We should always remember that if something happens by providential arrangement, we should not be very sorry. The more we try to rectify such reversals, the more we enter into the darkest region of materialistic thought.
tvādṛśā deva-māyayā
śrama eva paraṁ jāto
dīrghayā vṛddha-sevayā
puruṣāḥ — persons; yadi — if; muhyanti — become bewildered; tvādṛśāḥ — like you; deva — of the Supreme Lord; māyayā — by the energy; śramaḥ — exertion; eva — certainly; param — only; jātaḥ — produced; dīrghayā — for a long time; vṛddha-sevayā — by serving the superiors.
If a personality like you, who are so much advanced because of executing the instructions of the previous ācāryas, is carried away by the influence of My material energy, then all your advancement may be considered simply a waste of time.
In this verse the word vṛddha-sevayā is very significant. Vṛddha means “old”; sevayā means “by service.” Perfect knowledge is acquired from the ācāryas, or liberated souls. No one can be perfect in knowledge without being trained by the paramparā system. Pṛthu Mahārāja was completely trained in that line; therefore he did not deserve to be considered an ordinary man. An ordinary man, who has only a conception of bodily existence, is always bewildered by the modes of material nature.
शान्तिं मे समवस्थानं ब्रह्म कैवल्यमश्नुते ॥ १० ॥
darśano viśadāśayaḥ
śāntiṁ me samavasthānaṁ
brahma kaivalyam aśnute
parityakta-guṇaḥ — one who is disassociated from the material modes of nature; samyak — equal; darśanaḥ — whose vision; viśada — uncontaminated; āśayaḥ — whose mind or heart; śāntim — peace; me — My; samavasthānam — equal situation; brahma — spirit; kaivalyam — freedom from material contamination; aśnute — achieves.
When the heart is cleansed of all material contamination, the devotee’s mind becomes broader and transparent and he can see things equally. At that stage of life there is peace, and one is situated equally with Me as sac-cid-ānanda-vigraha.
कूटस्थमिममात्मानं यो वेदाप्नोति शोभनम् ॥ ११ ॥
dravya-jñāna-kriyātmanām
kūṭa-stham imam ātmānaṁ
yo vedāpnoti śobhanam
udāsīnam — indifferent; iva — simply; adhyakṣam — the superintendent; dravya — of the physical elements; jñāna — knowledge-acquiring senses; kriyā — working senses; ātmanām — and of the mind; kūṭa-stham — fixed; imam — this; ātmānam — soul; yaḥ — anyone who; veda — knows; āpnoti — gets; śobhanam — all good fortune.
Anyone who knows that this material body, made of the five gross elements, the sense organs, the working senses and the mind, is simply supervised by the fixed soul is eligible to be liberated from material bondage.
दृष्टासु सम्पत्सु विपत्सु सूरयो
न विक्रियन्ते मयि बद्धसौहृदा: ॥ १२ ॥
dravya-kriyā-kāraka-cetanātmanaḥ
dṛṣṭāsu sampatsu vipatsu sūrayo
na vikriyante mayi baddha-sauhṛdāḥ
bhinnasya — different; liṅgasya — of the body; guṇa — of the three modes of material nature; pravāhaḥ — the constant change; dravya — physical elements; kriyā — activities of the senses; kāraka — demigods; cetanā — and the mind; ātmanaḥ — consisting of; dṛṣṭāsu — when experienced; sampatsu — happiness; vipatsu — distress; sūrayaḥ — those who are advanced in knowledge; na — never; vikriyante — become disturbed; mayi — unto Me; baddha-sauhṛdāḥ — bound in friendship.
Lord Viṣṇu told King Pṛthu: My dear King, the constant change of this material world is due to the interaction of the three modes of material nature. The five elements, the senses, the demigods who control the senses, as well as the mind, which is agitated by the spirit soul — all these taken together comprise the body. Since the spirit soul is completely different from this combination of gross and subtle material elements, My devotee who is connected with Me in intense friendship and affection, being completely in knowledge, is never agitated by material happiness and distress.
मयोपक्लृप्ताखिललोकसंयुतो
विधत्स्व वीराखिललोकरक्षणम् ॥ १३ ॥
sukhe ca duḥkhe ca jitendriyāśayaḥ
mayopakḷptākhila-loka-saṁyuto
vidhatsva vīrākhila-loka-rakṣaṇam
samaḥ — equipoised; samāna — all equal; uttama — one who is greater; madhyama — one who is in an intermediate position; adhamaḥ — one who is in a lower standard of life; sukhe — in happiness; ca — and; duḥkhe — in distress; ca — also; jita-indriya — having controlled the senses; āśayaḥ — and mind; mayā — by Me; upakḷpta — arranged; akhila — all; loka — by people; saṁyutaḥ — being accompanied; vidhatsva — give; vīra — O hero; akhila — all; loka — to the citizens; rakṣaṇam — protection.
My dear heroic King, please keep yourself always equipoised and treat people equally, whether they are greater than you, in the intermediate stage or lower than you. Do not be disturbed by temporary distress or happiness. Fully control your mind and senses. In this transcendental position, try to execute your duty as king in whatever condition of life you may be posted by My arrangement, for your only duty here is to give protection to the citizens of your kingdom.
मदादेशकरो लोक: सर्वत्राप्नोति शोभनम् ॥ ३३ ॥
apramattaḥ prajāpate
mad-ādeśa-karo lokaḥ
sarvatrāpnoti śobhanam
tat — therefore; tvam — you; kuru — do; mayā — by Me; ādiṣṭam — what is ordered; apramattaḥ — without being misguided; prajā-pate — O master of the citizens; mat — of Me; ādeśa-karaḥ — who executes the order; lokaḥ — any person; sarvatra — everywhere; āpnoti — achieves; śobhanam — all good fortune.
My dear King, O protector of the citizens, henceforward be very careful to execute My orders and not be misled by anything. Anyone who lives in that way, simply carrying out My orders faithfully, will always find good fortune all over the world.
इहामुत्र च लक्ष्यन्ते ज्योत्स्नावत्य: क्वचिद्भुव: ॥ २७ ॥
keṣāñcid arha-sattamāḥ
ihāmutra ca lakṣyante
jyotsnāvatyaḥ kvacid bhuvaḥ
asti — there must be; yajña-patiḥ — the enjoyer of all sacrifices; nāma — of the name; keṣāñcit — in the opinion of some; arha-sattamāḥ — O most respectable; iha — in this material world; amutra — after death; ca — also; lakṣyante — it is visible; jyotsnā-vatyaḥ — powerful, beautiful; kvacit — somewhere; bhuvaḥ — bodies.
My dear respectable ladies and gentlemen, according to the authoritative statements of śāstra, there must be a supreme authority who is able to award the respective benefits of our present activities. Otherwise, why should there be persons who are unusually beautiful and powerful both in this life and in the life after death?
Purport by MGDAS
This verse proofs the existence of God or yajña-patiḥ.
मशेषजन्मोपचितं मलं धिय: ।
सद्य: क्षिणोत्यन्वहमेधती सती
यथा पदाङ्गुष्ठविनि:सृता सरित् ॥ ३१ ॥
aśeṣa-janmopacitaṁ malaṁ dhiyaḥ
sadyaḥ kṣiṇoty anvaham edhatī satī
yathā padāṅguṣṭha-viniḥsṛtā sarit
yat-pāda — whose lotus feet; sevā — service; abhiruciḥ — inclination; tapasvinām — persons undergoing severe penances; aśeṣa — innumerable; janma — birth; upacitam — acquire; malam — dirtiness; dhiyaḥ — mind; sadyaḥ — immediately; kṣiṇoti — destroys; anvaham — day after day; edhatī — increasing; satī — being; yathā — as; pada-aṅguṣṭha — the toes of His lotus feet; viniḥsṛtā — emanating from; sarit — water.
By the inclination to serve the lotus feet of the Supreme Personality of Godhead, suffering humanity can immediately cleanse the dirt which has accumulated in their minds during innumerable births. Like the Ganges water, which emanates from the toes of the lotus feet of the Lord, such a process immediately cleanses the mind, and thus spiritual or Kṛṣṇa consciousness gradually increases.
Purport
[...]
As Kṛṣṇa takes away all the sinful reactions of a person immediately upon his surrender unto Him, similarly the external manifestation of Kṛṣṇa, the representative of Kṛṣṇa who acts as the mercy of the Supreme Personality of Godhead, takes all the resultant actions of the sinful life of the disciple immediately after the disciple’s initiation. Thus if the disciple follows the principles instructed by the spiritual master, he remains purified and is not contaminated by the material infection.
Śrī Caitanya Mahāprabhu therefore stated that the spiritual master who plays the part of Kṛṣṇa’s representative has to consume all the sinful reactions of his disciple. Sometimes a spiritual master takes the risk of being overwhelmed by the sinful reactions of the disciples and undergoes a sort of tribulation due to their acceptance. Śrī Caitanya Mahāprabhu therefore advised that one not accept many disciples.
स्तितिक्षया तपसा विद्यया च ।
देदीप्यमानेऽजितदेवतानां
कुले स्वयं राजकुलाद् द्विजानाम् ॥ ३७ ॥
titikṣayā tapasā vidyayā ca
dedīpyamāne ’jita-devatānāṁ
kule svayaṁ rāja-kulād dvijānām
mā — never do it; jātu — at any time; tejaḥ — supreme power; prabhavet — exhibit; mahā — great; ṛddhibhiḥ — by opulence; titikṣayā — by tolerance; tapasā — penance; vidyayā — by education; ca — also; dedīpyamāne — upon those who are already glorified; ajita-devatānām — Vaiṣṇavas, or the devotees of the Supreme Personality of Godhead; kule — in the society; svayam — personally; rāja-kulāt — greater than the royal family; dvijānām — of the brāhmaṇas..
The brāhmaṇas and Vaiṣṇavas are personally glorified by their characteristic powers of tolerance, penance, knowledge and education. By dint of all these spiritual assets, Vaiṣṇavas are more powerful than royalty. It is therefore advised that the princely order not exhibit its material prowess before these two communities and should avoid offending them.
Purport by MGDAS
This verse explains why devotees, especially devotees of the ISKCON, are more powerful than royalty, what to speak of powerful men or women.
It is therefore advised that royals and powerful men and women not exhibit its material prowess before them, besides the devotees are well-wishers of everyone, even the greatest of sinful men, and do not bother anyone in anyway, save and accept with chanting loudly the holy names of the Lord all the time and anywhere.
On the other hand the devotees, especially devotees of the ISKCON, are wise to live up to this instruction by King Prithu and develop and practice the qualities of tolerance, penance, knowledge and education or titikṣayā, tapasā and vidyayā (knowledge & eductaion).
वृद्धाश्रयं संवृणतेऽनु सम्पद: ।
प्रसीदतां ब्रह्मकुलं गवां च
जनार्दन: सानुचरश्च मह्यम् ॥ ४४ ॥
vṛddhāśrayaṁ saṁvṛṇate ’nu sampadaḥ
prasīdatāṁ brahma-kulaṁ gavāṁ ca
janārdanaḥ sānucaraś ca mahyam
guṇa-ayanam — one who has acquired all the good qualities; śīla-dhanam — one whose wealth is good behavior; kṛta-jñam — one who is grateful; vṛddha-āśrayam — one who takes shelter of the learned; saṁvṛṇate — achieves; anu — certainly; sampadaḥ — all opulences; prasīdatām — be pleased upon; brahma-kulam — the brāhmaṇa class; gavām — the cows; ca — and; janārdanaḥ — the Supreme Personality of Godhead; sa — with; anucaraḥ — along with His devotee; ca — and; mahyam — upon me.
Whoever acquires the brahminical qualifications — whose only wealth is good behavior, who is grateful, and who takes shelter of experienced persons — gets all the opulence of the world. I therefore wish that the Supreme Personality of Godhead and His associates be pleased with the brāhmaṇa class, with the cows and with me.
Purport by MGDAS
This verse states that the brahma-kulam - the brāhmaṇa class is śīla-dhanam - whose wealth is good behavior. However in Bhagavad-gita 18.42 the qualities of a Brahmin are given by Lord Krsna: Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness. As well as Lord Brahma, the father of all brahmins, in fact the father of mankind, in SB 2.9.6: niṣkiñcanānām — of the renounced order of life; yat dhanam — wealth. That text SB 2.9.6 describes the word tapa, in other words, tapa is the wealth of the renounced order, id est; the brahmins. The point Srila Prthu Maharaja is making; that the brahmins must act as brahmins, it is incumbent that each and every brahmin behaves in a correct manner. It is also important to take note of the six qualities or actions (behaviors) as quoted in the beginning of this text in manusmrti 10.75: Teaching the Vedas, studying the Vedas, worshiping the Deity, teaching others how to worship the Deity, as well as giving charity, and accepting charity—these are the six duties for the brāhmaṇa.
आरिराधयिषु: कृष्णमचरत्तप उत्तमम् ॥ ७ ॥
ūrdhva-retā jitānilaḥ
ārirādhayiṣuḥ kṛṣṇam
acarat tapa uttamam
titikṣuḥ — tolerating; yata — controlling; vāk — words; dāntaḥ — controlling the senses; ūrdhva-retāḥ — without discharge of semen; jita-anilaḥ — controlling the life air; ārirādhayiṣuḥ — simply desiring; kṛṣṇam — Lord Kṛṣṇa; acarat — practice; tapaḥ — austerities; uttamam — the best.
Mahārāja Pṛthu underwent all these severe austerities in order to control his words and his senses, to refrain from discharging his semen and to control the life air within his body. All this he did for the satisfaction of Kṛṣṇa. He had no other purpose.
Purport by MGDAS
This proofs Krsna is the Supreme Personality of Godhead as this happened about 122 million years ago, as Prithu lived during the reign of Caksusa Manu, the sixth Manu. This is explained in the blogpost: King Pṛthu Was Born During the Cākṣuṣa Manu (the 6th Manu)
वैन्यस्य चरितं पुण्यं शृणुयाच्छ्रावयेत्पठेत् ॥ ३७ ॥
amalāṁ bhaktim udvahan
vainyasya caritaṁ puṇyaṁ
śṛṇuyāc chrāvayet paṭhet
mukta-anya-saṅgaḥ — being freed from all material contamination; bhagavati — unto the Supreme Personality of Godhead; amalām — unalloyed; bhaktim — devotional service; udvahan — carrying out; vainyasya — of the son of Mahārāja Vena; caritam — character; puṇyam — pious; śṛṇuyāt — must hear; śrāvayet — must induce others to hear; paṭhet — and go on reading.
A pure devotee who is executing the different processes of devotional service may be situated in the transcendental position, being completely absorbed in Kṛṣṇa consciousness, but even he, while discharging devotional service, must hear, read and induce others to hear about the character and life of Pṛthu Mahārāja.
Purport my MGDAS
This verse proofs that even when one is advanced iow situated in the transcendental position, one should never give up reading as well as hearing and distributing Srimad Bhagavatam, especially the story of King Prthu.
"A devotee who is actually advanced in Krsna consciousness, who is constantly engaged in devotional service, should not manifest himself, even though he has attained perfection. The idea is that he should always continue to act as a neophyte devotee as long as his material body is there. Activities in devotional service under regulative principles must be followed even by the pure devotee." From Nectar of Devotion, Chapter 16: Spontaneous Devotion Further Describedis, Eligibility for Spontaneous Devotional Service
As well as CC Madhya 22.158: "He should execute service externally as a regulative devotee [...]"
siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā
vraja-lokānusārataḥ
sevā — service; sādhaka-rūpeṇa — with the external body as a devotee practicing regulative devotional service; siddha-rūpeṇa — with a body suitable for eternal, self-realized service; ca — also; atra — in this connection; hi — certainly; tat — of that; bhāva — the mood; lipsunā — desiring to obtain; kāryā — to be executed; vraja-loka — of a particular servant of Kṛṣṇa in Vṛndāvana; anusārataḥ — by following in the footsteps.
“ ‘The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Kṛṣṇa’s in Vṛndāvana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally.’
This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.295).
यां वीक्ष्य चारुसर्वाङ्गीं किशोरीं सुष्ठ्वलङ्कृताम् ।
परिक्रमन्तीमुद्वाहे चकमेऽग्नि: शुकीमिव ॥ ११ ॥
upayeme śatadrutim
yāṁ vīkṣya cāru-sarvāṅgīṁ
kiśorīṁ suṣṭhv-alaṅkṛtām
parikramantīm udvāhe
cakame ’gniḥ śukīm iva
sāmudrīm — unto the daughter of the ocean; deva-deva-uktām — being advised by the supreme demigod, Lord Brahmā; upayeme — married; śatadrutim — of the name Śatadruti; yām — whom; vīkṣya — seeing; cāru — very attractive; sarva-aṅgīm — all the features of the body; kiśorīm — youthful; suṣṭhu — sufficiently; alaṅkṛtām — decorated with ornaments; parikramantīm — circumambulating; udvāhe — in the marriage ceremony; cakame — being attracted; agniḥ — the fire-god; śukīm — unto Śukī; iva — like.
Mahārāja Barhiṣat — henceforward known as Prācīnabarhi — was ordered by the supreme demigod Brahmā to marry the daughter of the ocean named Śatadruti. Her bodily features were completely beautiful, and she was very young. She was decorated with the proper garments, and when she came into the marriage arena and began circumambulating it, the fire-god Agni became so attracted to her that he desired her company, exactly as he had formerly desired to enjoy Śukī.
साक्षात्त्रिरगुणाज्जीवसंज्ञितात् ।
भगवन्तं वासुदेवं प्रपन्न: स प्रियो हि
मे ॥ २८ ॥
tri-guṇāj jīva-saṁjñitāt
bhagavantaṁ vāsudevaṁ
prapannaḥ sa priyo hi me
yaḥ — anyone; param — transcendental; raṁhasaḥ — of the controller; sākṣāt — directly; tri-guṇāt — from the three modes of material nature; jīva-saṁjñitāt — living entities called by the name jīvas; bhagavantam — unto the Supreme Personality of Godhead; vāsudevam — unto Kṛṣṇa; prapannaḥ — surrendered; saḥ — he; priyaḥ — very dear; hi — undoubtedly; me — of me.
Lord Śiva continued: Any person who is surrendered to the Supreme Personality of Godhead, Kṛṣṇa, the controller of everything — material nature as well as the living entity — is actually very dear to me.
Purport by MGDAS
This verse not only proofs that Krsna is the Supreme Personality of Godhead, here called Vāsudeva, but also that Lord Krsna is very dear to Lord Siva as attested by his prayers that followed (ŚB 4.24.33-68)
नमो धर्माय बृहते कृष्णायाकुण्ठमेधसे ।
पुरुषाय पुराणाय साङ्ख्ययोगेश्वराय च ॥ ४२ ॥
manave kāraṇātmane
namo dharmāya bṛhate
kṛṣṇāyākuṇṭha-medhase
puruṣāya purāṇāya
sāṅkhya-yogeśvarāya ca
namaḥ — offering obeisances; te — unto You; āśiṣām īśa — O topmost of all bestowers of benediction; manave — unto the supreme mind or supreme Manu; kāraṇa-ātmane — the supreme cause of all causes; namaḥ — offering obeisances; dharmāya — unto one who knows the best of all religion; bṛhate — the greatest; kṛṣṇāya — unto Kṛṣṇa; akuṇṭha-medhase — unto one whose brain activity is never checked; puruṣāya — the Supreme Person; purāṇāya — the oldest of the old; sāṅkhya-yoga-īśvarāya — the master of the principles of sāṅkhya-yoga; ca — and.
My dear Lord, You are the topmost of all bestowers of all benediction, the oldest and supreme enjoyer amongst all enjoyers. You are the master of all the worlds’ metaphysical philosophy, for You are the supreme cause of all causes, Lord Kṛṣṇa. You are the greatest of all religious principles, the supreme mind, and You have a brain which is never checked by any condition. Therefore I repeatedly offer my obeisances unto You.
Purport by MGDAS
Here Lord Siva actually names Krsna. It is the absolute proof that Krsna is the cause of all causes as attested by Lord Siva, but also that Lord Siva is a devotee of Krsna.
तमोगुहायां च विशुद्धमाविशत् ।
यद्भक्तियोगानुगृहीतमञ्जसा
मुनिर्विचष्टे ननु तत्र ते गतिम् ॥ ५९ ॥
tamo-guhāyāṁ ca viśuddham āviśat
yad-bhakti-yogānugṛhītam añjasā
munir vicaṣṭe nanu tatra te gatim
na — never; yasya — whose; cittam — heart; bahiḥ — external; artha — interest; vibhramam — bewildered; tamaḥ — darkness; guhāyām — in the hole; ca — also; viśuddham — purified; āviśat — entered; yat — that; bhakti-yoga — devotional service; anugṛhītam — being favored by; añjasā — happily; muniḥ — the thoughtful; vicaṣṭe — sees; nanu — however; tatra — there; te — Your; gatim — activities.
The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by Bhaktidevī does not become bewildered by the external energy, which is just like a dark well. Being completely cleansed of all material contamination in this way, a devotee is able to understand very happily Your name, fame, form, activities, etc.
पुरञ्जनस्य चरितं निबोध गदतो मम ॥ ९ ॥
itihāsaṁ purātanam
purañjanasya caritaṁ
nibodha gadato mama
atra — herewith; te — unto you; kathayiṣye — I shall speak; amum — on this subject matter; itihāsam — history; purātanam — very old; purañ-janasya — in the matter of Purañjana; caritam — his character; nibodha — try to understand; gadataḥ mama — while I am speaking.
In this connection I wish to narrate an old history connected with the character of a king called Purañjana. Please try to hear me with great attention.
The great sage Nārada Muni turned toward another topic, the history of King Purañjana. This is nothing but the history of King Prācīnabarhiṣat told in a different way. In other words, this is an allegorical presentation. The word purañ-jana means “one who enjoys in a body.” [...]
Purport by MGDAS
You can read about Maharaja Prācīnabarhiṣat in SB 4.24. He was related to King Prithu and the father of the Pracetas. (SB 4.24)
भोक्ष्यते यद्वंशधरैर्मही मन्वन्तरं परम् ॥ ३१ ॥
rājann arbudam arbudam
bhokṣyate yad-vaṁśa-dharair
mahī manvantaraṁ param
eka-ekasya — of each one; abhavat — there became; teṣām — of them; rājan — O King; arbudam — ten million; arbudam — ten million; bhokṣyate — is ruled; yat — whose; vaṁśa-dharaiḥ — by descendants; mahī — the whole world; manu-antaram — up to the end of one Manu; param — and afterward.
My dear King Prācīnabarhiṣat, the sons of Malayadhvaja gave birth to many thousands and thousands of sons, and all of these have been protecting the entire world up to the end of one Manu’s life span and even afterward.
शृण्वत: श्रद्दधानस्य नित्यदा स्यादधीयत: ॥ ३८ ॥
syād acyuta-kathāśrayaḥ
śṛṇvataḥ śraddadhānasya
nityadā syād adhīyataḥ
saḥ — that; acirāt — very soon; eva — certainly; rāja-ṛṣe — O best of kings; syāt — becomes; acyuta — of the Supreme Personality of Godhead; kathā — narrations; āśrayaḥ — depending on; śṛṇvataḥ — of one who is hearing; śraddadhānasya — faithful; nityadā — always; syāt — becomes; adhīyataḥ — by cultivation.
O best of kings, one who is faithful, who is always hearing the glories of the Supreme Personality of Godhead, who is always engaged in the culture of Kṛṣṇa consciousness and in hearing of the Lord’s activities, very soon becomes eligible to see the Supreme Personality of Godhead face to face.
येनैवारभते कर्म तेनैवामुत्र तत्पुमान् ।
भुङ्क्ते ह्यव्यवधानेन लिङ्गेन मनसा स्वयम् ॥ ६० ॥
yenaivārabhate karma
tenaivāmutra tat pumān
bhuṅkte hy avyavadhānena
liṅgena manasā svayam
nāradaḥ uvāca — Nārada said; yena — by which; eva — certainly; ārabhate — begins; karma — fruitive activities; tena — by that body; eva — certainly; amutra — in the next life; tat — that; pumān — the living entity; bhuṅkte — enjoys; hi — because; avyavadhānena — without any change; liṅgena — by the subtle body; manasā — by the mind; svayam — personally.
The great sage Nārada continued: The living entity acts in a gross body in this life. This body is forced to act by the subtle body, composed of mind, intelligence and ego. After the gross body is lost, the subtle body is still there to enjoy or suffer. Thus there is no change.
श्रद्धत्स्वाननुभूतोऽर्थो न मन: स्प्रष्टुमर्हति ॥ ६५ ॥
liṅgino deha-sambhavam
śraddhatsvānanubhūto ’rtho
na manaḥ spraṣṭum arhati
tena — therefore; asya — of the living entity; tādṛśam — like that; rājan — O King; liṅginaḥ — who has a subtle mental covering; deha-sambhavam — produced in the previous body; śraddhatsva — accept it as fact; ananubhūtaḥ — not perceived; arthaḥ — a thing; na — never; manaḥ — in the mind; spraṣṭum — to manifest; arhati — is able.
Therefore, my dear King, the living entity, who has a subtle mental covering, develops all kinds of thoughts and images because of his previous body. Take this from me as certain. There is no possibility of concocting anything mentally without having perceived it in the previous body.
bhagavat-pārśva-vartini
tamaś candramasīvedam
uparajyāvabhāsate
sattva-eka-niṣṭhe — in full Kṛṣṇa consciousness; manasi — in a mind; bhagavat — with the Supreme Personality of Godhead; pārśva-vartini — being constantly associated; tamaḥ — the dark planet; candramasi — in the moon; iva — like; idam — this cosmic manifestation; uparajya — being connected; avabhāsate — becomes manifest.
Kṛṣṇa consciousness means constantly associating with the Supreme Personality of Godhead in such a mental state that the devotee can observe the cosmic manifestation exactly as the Supreme Personality of Godhead does. Such observation is not always possible, but it becomes manifest exactly like the dark planet known as Rāhu, which is observed in the presence of the full moon.
Purport by MGDAS
Not only does this verse proofs the existence of Rahu, which explains moon eclipses, but it also states that knowing the idam, which Prabhupada translates as this cosmic manifestation, is a profound quality of the devotee that he can observe the cosmic manifestation exactly as the Supreme Personality of Godhead does. See also Bg 8.17, ŚB 3.11.12 & ŚB 3.11.19
यस्यां महदवज्ञानादजन्यजनयोनिज: ॥ ४८ ॥
māriṣām upayemire
yasyāṁ mahad-avajñānād
ajany ajana-yonijaḥ
te — all the Pracetās; ca — also; brahmaṇaḥ — of Lord Brahmā; ādeśāt — by the order; māriṣām — Māriṣā; upayemire — married; yasyām — in whom; mahat — to a great personality; avajñānāt — on account of disrespect; ajani — took birth; ajana-yoni-jaḥ — the son of Lord Brahmā, Dakṣa.
Following the order of Lord Brahmā, all the Pracetās accepted the girl as their wife. From the womb of this girl, the son of Lord Brahmā named Dakṣa took birth. Dakṣa had to take birth from the womb of Māriṣā due to his disobeying and disrespecting Lord Mahādeva [Śiva]. Consequently he had to give up his body twice.
जनेषु देहम्भरवार्तिकेषु॒ ।
गृहेषु जायात्मजरातिमत्सु
न प्रीतियुक्ता यावदर्थाश्च लोके ॥ ३ ॥
janeṣu dehambhara-vārtikeṣu
gṛheṣu jāyātmaja-rātimatsu
na prīti-yuktā yāvad-arthāś ca loke
ye — those who; vā — or; mayi — unto Me; īśe — the Supreme Personality of Godhead; kṛta-sauhṛda-arthāḥ — very eager to develop love (in a relationship of dāsya, sakhya, vātsalya or mādhurya); janeṣu — to people; dehambhara-vārtikeṣu — who are interested only in maintaining the body, not in spiritual salvation; gṛheṣu — to the home; jāyā — wife; ātma-ja — children; rāti — wealth or friends; matsu — consisting of; na — not; prīti-yuktāḥ — very attached; yāvat-arthāḥ — who live by collecting only as much as required; ca — and; loke — in the material world.
Those who are interested in reviving Kṛṣṇa consciousness and increasing their love of Godhead do not like to do anything that is not related to Kṛṣṇa. They are not interested in mingling with people who are busy maintaining their bodies, eating, sleeping, mating and defending. They are not attached to their homes, although they may be householders. Nor are they attached to wives, children, friends or wealth. At the same time, they are not indifferent to the execution of their duties. Such people are interested in collecting only enough money to keep the body and soul together.
पिता न स स्याज्जननी न सा स्यात् ।
दैवं न तत्स्यान्न पतिश्च स स्या-
न्न मोचयेद्य: समुपेतमृत्युम् ॥ १८ ॥
pitā na sa syāj jananī na sā syāt
daivaṁ na tat syān na patiś ca sa syān
na mocayed yaḥ samupeta-mṛtyum
guruḥ — a spiritual master; na — not; saḥ — he; syāt — should become; sva-janaḥ — a relative; na — not; saḥ — such a person; syāt — should become; pitā — a father; na — not; saḥ — he; syāt — should become; jananī — a mother; na — not; sā — she; syāt — should become; daivam — the worshipable deity; na — not; tat — that; syāt — should become; na — not; patiḥ — a husband; ca — also; saḥ — he; syāt — should become; na — not; mocayet — can deliver; yaḥ — who; samupeta-mṛtyum — one who is on the path of repeated birth and death.
One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.
varīyasīr api vācaḥ samāsan
svapne niruktyā gṛhamedhi-saukhyaṁ
na yasya heyānumitaṁ svayaṁ syāt
na — not; tasya — of him (a student studying the Vedas); tattva-grahaṇāya — for accepting the real purpose of Vedic knowledge; sākṣāt — directly; varīyasīḥ — very exalted; api — although; vācaḥ — words of the Vedas; samāsan — sufficiently became; svapne — in a dream; niruktyā — by example; gṛha-medhi-saukhyam — happiness within this material world; na — not; yasya — of him who; heya-anumitam — concluded to be inferior; svayam — automatically; syāt — become.
A dream becomes automatically known to a person as false and immaterial, and similarly one eventually realizes that material happiness in this life or the next, on this planet or a higher planet, is insignificant. When one realizes this, the Vedas, although an excellent source, are insufficient to bring about direct knowledge of the truth.
एकादशं स्वीकरणं ममेति
शय्यामहं द्वादशमेक आहु: ॥ १० ॥
visarga-raty-arty-abhijalpa-śilpāḥ
ekādaśaṁ svīkaraṇaṁ mameti
śayyām ahaṁ dvādaśam eka āhuḥ
gandha — smell; ākṛti — form; sparśa — touch; rasa — taste; śravāṁsi — and sound; visarga — evacuating; rati — sexual intercourse; arti — movement; abhijalpa — speaking; śilpāḥ — grasping or releasing; ekādaśam — eleventh; svīkaraṇam — accepting as; mama — mine; iti — thus; śayyām — this body; aham — I; dvādaśam — twelfth; eke — some; āhuḥ — have said.
Sound, touch, form, taste and smell are the objects of the five knowledge-acquiring senses. Speech, touch, movement, evacuation and sexual intercourse are the objects of the working senses. Besides this, there is another conception by which one thinks, “This is my body, this is my society, this is my family, this is my nation,” and so forth. This eleventh function of the mind is called the false ego. According to some philosophers, this is the twelfth function, and its field of activity is the body.
कृष्णार्चनप्रभवा नो जहाति ।
अथो अहं जनसङ्गादसङ्गो
विशङ्कमानोऽविवृतश्चरामि ॥ १५ ॥
kṛṣṇārcana-prabhavā no jahāti
atho ahaṁ jana-saṅgād asaṅgo
viśaṅkamāno ’vivṛtaś carāmi
sā — that; mām — me; smṛtiḥ — remembrance of the activities of my previous life; mṛga-dehe — in the body of a deer; api — although; vīra — O great hero; kṛṣṇa-arcana-prabhavā — which appeared because of the influence of sincere service to Kṛṣṇa; no jahāti — did not leave; atho — therefore; aham — I; jana-saṅgāt — from the association of ordinary men; asaṅgaḥ — completely detached; viśaṅkamānaḥ — being afraid; avivṛtaḥ — unobserved by others; carāmi — I go here and there.
My dear heroic King, due to my past sincere service to the Lord, I could remember everything of my past life even while in the body of a deer. Because I am aware of the falldown in my past life, I always keep myself separate from the association of ordinary men. Being afraid of their bad, materialistic association, I wander alone unnoticed by others.
meroḥ — of Sumeru Mountain; mūrdhani — on the head; bhagavataḥ — of the most powerful being; ātma-yoneḥ — of Lord Brahmā; madhyataḥ — in the middle; upakḷptām — situated; purīm — the great township; ayuta-yojana — ten thousand yojanas; sāhasrīm — one thousand; sama-caturasrām — of the same length on all sides; śāta-kaumbhīm — made entirely of gold; vadanti — the great learned sages say.
In the middle of the summit of Meru is the township of Lord Brahmā. Each of its four sides is calculated to extend for ten million yojanas [eighty million miles]. It is made entirely of gold, and therefore learned scholars and sages call it Śātakaumbhī.
tām — that great township named Brahmapurī; anuparitaḥ — surrounding; loka-pālānām — of the governors of the planets; aṣṭānām — eight; yathā-diśam — according to the directions; yathā-rūpam — in exact conformity with the township of Brahmapurī; turīya-mānena — by measurement only one fourth; puraḥ — townships; aṣṭau — eight; upakḷptāḥ — situated.
Surrounding Brahmapurī in all directions are the residences of the eight principal governors of the planetary systems, beginning with King Indra. These abodes are similar to Brahmapurī but are one fourth the size.
तत्र भगवत: साक्षाद्यज्ञलिङ्गस्य विष्णोर्विक्रमतो वामपादाङ्गुष्ठनखनिर्भिन्नोर्ध्वाण्डकटाहविवरेणान्त:प्रविष्टा या बाह्यजलधारा तच्चरणपङ्कजावनेजनारुणकिञ्जल्कोपरञ्जिताखिलजगदघमलापहोपस्पर्शनामला साक्षाद्भगवत्पदीत्यनुपलक्षितवचोऽभिधीयमानातिमहता कालेन युगसहस्रोपलक्षणेन दिवो मूर्धन्यवततार यत्तद्विष्णुपदमाहु: ॥ १ ॥
tatra bhagavataḥ sākṣād yajña-liṅgasya viṣṇor vikramato vāma-pādāṅguṣṭha-nakha-nirbhinnordhvāṇḍa-kaṭāha-vivareṇāntaḥ-praviṣṭā yā bāhya-jala-dhārā tac-caraṇa-paṅkajāvanejanāruṇa-kiñjalkoparañjitākhila-jagad-agha-malāpahopasparśanāmalā sākṣād bhagavat-padīty anupalakṣita-vaco ’bhidhīyamānāti-mahatā kālena yuga-sahasropalakṣaṇena divo mūrdhany avatatāra yat tad viṣṇu-padam āhuḥ.
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; tatra — at that time; bhagavataḥ — of the incarnation of the Supreme Personality of Godhead; sākṣāt — directly; yajña-liṅgasya — the enjoyer of the results of all sacrifices; viṣṇoḥ — of Lord Viṣṇu; vikramataḥ — while taking His second step; vāma-pāda — of His left leg; aṅguṣṭha — of the big toe; nakha — by the nail; nirbhinna — pierced; ūrdhva — upper; aṇḍa-kaṭāha — the covering of the universe (consisting of seven layers — earth, water, fire, etc.); vivareṇa — through the hole; antaḥ-praviṣṭā — having entered the universe; yā — which; bāhya-jala-dhārā — the flow of water from the Causal Ocean outside the universe; tat — of Him; caraṇa-paṅkaja — of the lotus feet; avanejana — by the washing; aruṇa-kiñjalka — by reddish powder; uparañjitā — being colored; akhila-jagat — of the whole world; agha-mala — the sinful activities; apahā — destroys; upasparśana — the touching of which; amalā — completely pure; sākṣāt — directly; bhagavat-padī — emanating from the lotus feet of the Supreme Personality of Godhead; iti — thus; anupalakṣita — described; vacaḥ — by the name; abhidhīyamānā — being called; ati-mahatā kālena — after a long time; yuga-sahasra-upalakṣaṇena — consisting of one thousand millenniums; divaḥ — of the sky; mūrdhani — on the head (Dhruvaloka); avatatāra — descended; yat — which; tat — that; viṣṇu-padam — the lotus feet of Lord Viṣṇu; āhuḥ — they call.
Śukadeva Gosvāmī said: My dear King, Lord Viṣṇu, the enjoyer of all sacrifices, appeared as Vāmanadeva in the sacrificial arena of Bali Mahārāja. Then He extended His left foot to the end of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Having washed the lotus feet of the Lord, which are covered with reddish powder, the water of the Ganges acquired a very beautiful pink color. Every living being can immediately purify his mind of material contamination by touching the transcendental water of the Ganges, yet its waters remain ever pure. Because the Ganges directly touches the lotus feet of the Lord before descending within this universe, she is known as Viṣṇupadī. Later she received other names like Jāhnavī and Bhāgīrathī. After one thousand millenniums, the water of the Ganges descended to Dhruvaloka, the topmost planet in this universe. Therefore all learned sages and scholars proclaim Dhruvaloka to be Viṣṇupada [“situated on Lord Viṣṇu’s lotus feet”].
Purport by MGDAS
This is a very important text. Please note that the Ganga takes yuga-sahasra - a thousand yugas (that is 1000 maha-yugas).
ध्यायन्तु भूतानि शिवं मिथो धिया ।
मनश्च भद्रं भजतादधोक्षजे
आवेश्यतां नो मतिरप्यहैतुकी ॥ ९ ॥
dhyāyantu bhūtāni śivaṁ mitho dhiyā
manaś ca bhadraṁ bhajatād adhokṣaje
āveśyatāṁ no matir apy ahaitukī
svasti — auspiciousness; astu — let there be; viśvasya — of the entire universe; khalaḥ — the envious (almost everyone); prasīdatām — let them be pacified; dhyāyantu — let them consider; bhūtāni — all the living entities; śivam — auspiciousness; mithaḥ — mutual; dhiyā — by their intelligence; manaḥ — the mind; ca — and; bhadram — calmness; bhajatāt — let it experience; adhokṣaje — in the Supreme Personality of Godhead, who is beyond the perception of mind. intelligence and senses; āveśyatām — let it be absorbed; naḥ — our; matiḥ — intelligence; api — indeed; ahaitukī — without any motive.
May there be good fortune throughout the universe, and may all envious persons be pacified. May all living entities become calm by practicing bhakti-yoga, for by accepting devotional service they will think of each other’s welfare. Therefore let us all engage in the service of the supreme transcendence, Lord Śrī Kṛṣṇa, and always remain absorbed in thought of Him.
ārṣṭi-ṣeṇena — Ārṣṭiṣeṇa, the chief personality of Kimpuruṣa-varṣa; saha — with; gandharvaiḥ — by a company of Gandharvas; anugīyamānām — being chanted; parama-kalyāṇīm — most auspicious; bhartṛ-bhagavat-kathām — the glories of his master, who is also the Supreme Personality of Godhead; samupaśṛṇoti — he hears with great attention; svayam ca — and personally; idam — this; gāyati — chants.
A host of Gandharvas is always engaged in chanting the glories of Lord Rāmacandra. That chanting is always extremely auspicious. Hanumānjī and Arṣṭiṣeṇa, the chief person in Kimpuruṣa-varṣa, constantly hear those glories with complete attention. Hanumān chants the following mantras.
अहो अमीषां किमकारि शोभनं
प्रसन्न एषां स्विदुत स्वयं हरि: ।
यैर्जन्म लब्धं नृषु भारताजिरे
मुकुन्दसेवौपयिकं स्पृहा हि न: ॥ २१ ॥
aho amīṣāṁ kim akāri śobhanaṁ
prasanna eṣāṁ svid uta svayaṁ hariḥ
yair janma labdhaṁ nṛṣu bhāratājire
mukunda-sevaupayikaṁ spṛhā hi naḥ
etat — this; eva — indeed; hi — certainly; devāḥ — all the demigods; gāyanti — chant; aho — oh; amīṣām — of these inhabitants of Bhāratavarṣa; kim — what; akāri — was done; śobhanam — pious, beautiful activities; prasannaḥ — pleased; eṣām — upon them; svit — or; uta — it is said; svayam — personally; hariḥ — the Supreme Personality of Godhead; yaiḥ — by whom; janma — birth; labdham — obtained; nṛṣu — in human society; bhārata-ajire — in the courtyard of Bhārata-varṣa; mukunda — the Supreme Personality of Godhead, who can offer liberation; sevā-aupayikam — which is the means of serving; spṛhā — desire; hi — indeed; naḥ — our.
Since the human form of life is the sublime position for spiritual realization, all the demigods in heaven speak in this way: How wonderful it is for these human beings to have been born in the land of Bhārata-varṣa. They must have executed pious acts of austerity in the past, or the Supreme Personality of Godhead Himself must have been pleased with them. Otherwise, how could they engage in devotional service in so many ways? We demigods can only aspire to achieve human births in Bhārata-varṣa to execute devotional service, but these human beings are already engaged there.
Purport by MGDAS
Note that the demigods are saying: amīṣām — of these (inhabitants) and bhārata-ajire — in the courtyard of Bhārata-varṣa.
स्वयं विधत्ते भजतामनिच्छता-
मिच्छापिधानं निजपादपल्लवम् ॥ २७ ॥
naivārthado yat punar arthitā yataḥ
svayaṁ vidhatte bhajatām anicchatām
icchāpidhānaṁ nija-pāda-pallavam
satyam — certainly; diśati — He offers; arthitam — the object prayed for; arthitaḥ — being prayed to; nṛṇām — by the human beings; na — not; eva — indeed; artha-daḥ — the bestower of benedictions; yat — which; punaḥ — again; arthitā — a demand for a benediction; yataḥ — from which; svayam — personally; vidhatte — He gives; bhajatām — unto those engaged in His service; anicchatām — although not desiring it; icchā-pidhānam — which covers all desirable things; nija-pāda-pallavam — His own lotus feet.
The Supreme Personality of Godhead fulfills the material desires of a devotee who approaches Him with such motives, but He does not bestow benedictions upon the devotee that will cause him to demand more benedictions again. However, the Lord willingly gives the devotee shelter at His own lotus feet, even though such a person does not aspire for it, and that shelter satisfies all his desires. That is the Supreme Personality’s special mercy.
jambū-dvīpaḥ — Jambūdvīpa, the island named Jambū; ayam — this; yāvat-pramāṇa-vistāraḥ — as much as the measure of its width, namely 100,000 yojanas (one yojana equals eight miles); tāvatā — so much; kṣāra-udadhinā — by the ocean of salt water; pariveṣṭitaḥ — surrounded; yathā — just as; meruḥ — Sumeru Mountain; jambū-ākhyena — by the island named Jambū; lavaṇa-udadhiḥ — the ocean of salt water; api — certainly; tataḥ — thereafter; dvi-guṇa-viśālena — which is twice as wide; plakṣa-ākhyena — by the island named Plakṣa; parikṣiptaḥ — surrounded; yathā — like; parikhā — a moat; bāhya — external; upavanena — by a gardenlike forest; plakṣaḥ — a plakṣa tree; jambū-pramāṇaḥ — having the height of the jambū tree; dvīpa-ākhyā-karaḥ — causing the name of the island; hiraṇmayaḥ — magnificently splendorous; utthitaḥ — rising; yatra — where; agniḥ — a fire; upāste — is situated; sapta-jihvaḥ — having seven flames; tasya — of that island; adhipatiḥ — the king or master; priyavrata-ātmajaḥ — the son of King Priyavrata; idhma-jihvaḥ — named Idhmajihva; svam — own; dvīpam — island; sapta — seven; varṣāṇi — tracts of land; vibhajya — dividing into; sapta-varṣa-nāmabhyaḥ — for whom the seven tracts of land were named; ātmajebhyaḥ — to his own sons; ākalayya — offering; svayam — personally; ātma-yogena — by the devotional service of the Lord; upararāma — he retired from all material activities.
As Sumeru Mountain is surrounded by Jambūdvīpa, Jambūdvīpa is also surrounded by an ocean of salt water. The breadth of Jambūdvīpa is 100,000 yojanas [800,000 miles], and the breadth of the saltwater ocean is the same. As a moat around a fort is sometimes surrounded by gardenlike forest, the saltwater ocean surrounding Jambūdvīpa is itself surrounded by Plakṣadvīpa. The breadth of Plakṣadvīpa is twice that of the saltwater ocean — in other words 200,000 yojanas [1,600,000 miles]. On Plakṣadvīpa there is a tree shining like gold and as tall as the jambū tree on Jambūdvīpa. At its root is a fire with seven flames. It is because this tree is a plakṣa tree that the island is called Plakṣadvīpa. Plakṣadvīpa was governed by Idhmajihva, one of the sons of Mahārāja Priyavrata. He endowed the seven islands with the names of his seven sons, divided the islands among the sons, and then retired from active life to engage in the devotional service of the Lord.
śivam — Śiva; yavasam — Yavasa; subhadram — Subhadra; śāntam — Śānta; kṣemam — Kṣema; amṛtam — Amṛta; abhayam — Abhaya; iti — thus; varṣāṇi — the tracts of land according to the names of the seven sons; teṣu — in them; girayaḥ — mountains; nadyaḥ ca — and rivers; sapta — seven; eva — indeed; abhijñātāḥ — are known; maṇi-kūṭaḥ — Maṇikūṭa; vajra-kūṭaḥ — Vajrakūṭa; indra-senaḥ — Indrasena; jyotiṣmān — Jyotiṣmān; suparṇaḥ — Suparṇa; hiraṇya-ṣṭhīvaḥ — Hiraṇyaṣṭhīva; megha-mālaḥ — Meghamāla; iti — thus; setu-śailāḥ — the ranges of mountains marking the borders of the varṣas; aruṇā — Aruṇā; nṛmṇā — Nṛmṇā; āṅgirasī — Āṅgirasī; sāvitrī — Sāvitrī; supta-bhātā — Suptabhātā; ṛtambharā — Ṛtambharā; satyambharā — Satyambharā; iti — thus; mahā-nadyaḥ — very large rivers; yāsām — of which; jala-upasparśana — simply by touching the water; vidhūta — washed off; rajaḥ-tamasaḥ — whose modes of passion and ignorance; haṁsa — Haṁsa; pataṅga — Pataṅga; ūrdhvāyana — Ūrdhvāyana; satyāṅga — Satyāṅga; saṁjñāḥ — named; catvāraḥ — four; varṇāḥ — castes or divisions of men; sahasra-āyuṣaḥ — living for one thousand years; vibudha-upama — similar to the demigods; sandarśana — in having very beautiful forms; prajananāḥ — and in producing children; svarga-dvāram — the gateway to the heavenly planets; trayyā vidyayā — by performing ritualistic ceremonies according to Vedic principles; bhagavantam — the Supreme Personality of Godhead; trayī-mayam — established in the Vedas; sūryam ātmānam — the Supersoul, represented by the sun-god; yajante — they worship.
The seven islands [varṣas] are named according to the names of those seven sons — Śiva, Yavasa, Subhadra, Śānta, Kṣema, Amṛta and Abhaya. In those seven tracts of land, there are seven mountains and seven rivers. The mountains are named Maṇikūṭa, Vajrakūṭa, Indrasena, Jyotiṣmān, Suparṇa, Hiraṇyaṣṭhīva and Meghamāla, and the rivers are named Aruṇā, Nṛmṇā, Āṅgirasī, Sāvitrī, Suptabhātā, Ṛtambharā and Satyambharā. One can immediately be free from material contamination by touching or bathing in those rivers, and the four castes of people who live in Plakṣadvīpa — the Haṁsas, Pataṅgas, Ūrdhvāyanas and Satyāṅgas — purify themselves in that way. The inhabitants of Plakṣadvīpa live for one thousand years. They are beautiful like the demigods, and they also beget children like the demigods. By completely performing the ritualistic ceremonies mentioned in the Vedas and by worshiping the Supreme Personality of Godhead as represented by the sun-god, they attain the sun, which is a heavenly planet.
evam eva — thus; dadhi-maṇḍa-udāt — the ocean of yogurt; parataḥ — beyond; puṣkara-dvīpaḥ — another island, named Puṣkaradvīpa; tataḥ — than that (Śākadvīpa); dvi-guṇa-āyāmaḥ — whose measurement is twice as great; samantataḥ — on all sides; upakalpitaḥ — surrounded; samānena — equal in width; svādu-udakena — possessing sweet water; samudreṇa — by an ocean; bahiḥ — outside; āvṛtaḥ — surrounded; yasmin — in which; bṛhat — very big; puṣkaram — lotus flower; jvalana-śikhā — like the flames of a blazing fire; amala — pure; kanaka — gold; patra — leaves; ayuta-ayutam — possessing 100,000,000; bhagavataḥ — greatly powerful; kamala āsanasya — of Lord Brahmā, whose sitting place is on the lotus flower; adhyāsanam — sitting place; parikalpitam — considered.
Outside the ocean of yogurt is another island, known as Puṣkaradvīpa, which is 6,400,000 yojanas [51,200,000 miles] wide, twice as wide as the ocean of yogurt. It is surrounded by an ocean of very tasteful water as broad as the island itself. On Puṣkaradvīpa there is a great lotus flower with 100,000,000 pure golden petals, as effulgent as the flames of fire. That lotus flower is considered the sitting place of Lord Brahmā, who is the most powerful living being and who is therefore sometimes called bhagavān.
tat-dvīpa-madhye — within that island; mānasottara — Mānasottara; nāma — named; ekaḥ — one; eva — indeed; arvācīna — on this side; parācīna — and beyond, or outside; varṣayoḥ — of tracts of land; maryādā — indicating the boundary; acalaḥ — a great mountain; ayuta — ten thousand; yojana — eight miles; ucchrāya-āyāmaḥ — whose height and width; yatra — where; tu — but; catasṛṣu — in the four; dikṣu — directions; catvāri — four; purāṇi — cities; loka-pālānām — of the directors of planetary systems; indra-ādīnām — headed by Indra; yat — of which; upariṣṭāt — on the top; sūrya-rathasya — of the chariot of the sun-god; merum — Meru Mountain; paribhramataḥ — while circumambulating; saṁvatsara-ātmakam — consisting of one saṁvatsara; cakram — wheel or orbit; devānām — of the demigods; ahaḥ-rātrābhyām — by the day and night; paribhramati — moves around.
In the middle of that island is a great mountain named Mānasottara, which forms the boundary between the inner side and the outer side of the island. Its breadth and height are 10,000 yojanas [80,000 miles]. On that mountain, in the four directions, are the residential quarters of demigods such as Indra. In the chariot of the sun-god, the sun travels on the top of the mountain in an orbit called the Saṁvatsara, encircling Mount Meru. The sun’s path on the northern side is called Uttarāyaṇa, and its path on the southern side is called Dakṣiṇāyana. One side represents a day for the demigods, and the other represents their night.
saḥ — that mountain; loka-traya-ante — at the end of the three lokas (Bhūrloka, Bhuvarloka and Svarloka); paritaḥ — all around; īśvareṇa — by the Supreme Personality of Godhead, Kṛṣṇa; vihitaḥ — created; yasmāt — from which; sūrya-ādīnām — of the sun planet; dhruva-apavargāṇām — up to Dhruvaloka and other, inferior luminaries; jyotiḥ-gaṇānām — of all the luminaries; gabhastayaḥ — the rays; arvācīnān — on this side; trīn — the three; lokān — planetary systems; āvitanvānāḥ — spreading throughout; na — not; kadācit — at any time; parācīnāḥ — beyond the jurisdiction of that mountain; bhavitum — to be; utsahante — are able; tāvat — that much; unnahana-āyāmaḥ — the measure of the height of the mountain.
By the supreme will of Kṛṣṇa, the mountain known as Lokāloka has been installed as the outer border of the three worlds — Bhūrloka, Bhuvarloka and Svarloka — to control the rays of the sun throughout the universe. All the luminaries, from the sun up to Dhruvaloka, distribute their rays throughout the three worlds, but only within the boundary formed by this mountain. Because it is extremely high, extending even higher than Dhruvaloka, it blocks the rays of the luminaries, which therefore can never extend beyond it.
Purport by MGDAS
This verse proofs svargaloka is up to lokaloka mountain;
The key words are: saḥ — that mountain; loka-traya-ante — at the end of the three lokas (Bhūrloka, Bhuvarloka and Svarloka), in other words: "the mountain known as Lokāloka has been installed as the outer border of the three worlds — Bhūrloka, Bhuvarloka and Svarloka — ". For more info check the article: The Dikpalas
teṣām — of all of them; sva-vibhūtīnām — who are his personal expansions and assistants; loka-pālānām — who are entrusted with looking after the universal affairs; ca — and; vividha — varieties; vīrya-upabṛṁhaṇāya — for expanding the powers; bhagavān — the Supreme Personality of Godhead; parama-mahā-puruṣaḥ — the foremost master of all kinds of opulence, the Supreme Personality of Godhead; mahā-vibhūti-patiḥ — the master of all inconceivable potencies; antaryāmī — the Supersoul; ātmanaḥ — of Himself; viśuddha-sattvam — having an existence without contamination by the material modes of nature; dharma-jñāna-vairāgya — of religion, pure knowledge and renunciation; aiśvarya-ādi — of all kinds of opulence; aṣṭa — eight; mahā-siddhi — and of great mystic perfections; upalakṣaṇam — having the characteristics; viṣvaksena-ādibhiḥ — by His expansion known as Viṣvaksena and others; sva-pārṣada-pravaraiḥ — the best of personal assistants; parivāritaḥ — surrounded; nija — His own; vara-āyudha — by different types of weapons; upaśobhitaiḥ — being decorated; nija — own; bhuja-daṇḍaiḥ — with stout arms; sandhārayamāṇaḥ — manifesting this form; tasmin — on that; giri-vare — great mountain; samantāt — all around; sakala-loka-svastaye — for the benefit of all the planetary systems; āste — exists.
The Supreme Personality of Godhead is the master of all transcendental opulences and the master of the spiritual sky. He is the Supreme Person, Bhagavān, the Supersoul of everyone. The demigods, led by Indra, the King of heaven, are entrusted with seeing to the affairs of the material world. To benefit all living beings in all the varied planets and to increase the power of those elephants and of the demigods, the Lord manifests Himself on top of that mountain in a spiritual body, uncontaminated by the modes of material nature. Surrounded by His personal expansions and assistants like Viṣvaksena, He exhibits all His perfect opulences, such as religion and knowledge, and His mystic powers such as aṇimā, laghimā and mahimā. He is beautifully situated, and He is decorated by the different weapons in His four hands.
atha — thus; ca — also; āpūryamāṇābhiḥ — gradually increasing; ca — and; kalābhiḥ — by the parts of the moon; amarāṇām — of the demigods; kṣīyamāṇābhiḥ — by gradually decreasing; ca — and; kalābhiḥ — by parts of the moon; pitṝṇām — of those on the planet known as Pitṛloka; ahaḥ-rātrāṇi — the days and nights; pūrva-pakṣa-apara-pakṣābhyām — by the period of waxing and waning; vitanvānaḥ — distributing; sarva-jīva-nivaha — of the total living entities; prāṇaḥ — the life; jīvaḥ — the chief living being; ca — also; ekam ekam — one after another; nakṣatram — a constellation of stars; triṁśatā — by thirty; muhūrtaiḥ — muhūrtas; bhuṅkte — passes through.
When the moon is waxing, the illuminating portions of it increase daily, thus creating day for the demigods and night for the pitās. When the moon is waning, however, it causes night for the demigods and day for the pitās. In this way the moon passes through each constellation of stars in thirty muhūrtas [an entire day]. The moon is the source of nectarean coolness that influences the growth of food grains, and therefore the moon-god is considered the life of all living entities. He is consequently called Jīva, the chief living being within the universe.
Purport by MGDAS
This verse explains the phases of the moon.
etat — this; u ha — indeed; eva — certainly; bhagavataḥ — of the Supreme Personality of Godhead; viṣṇoḥ — of Lord Viṣṇu; sarva-devatā-mayam — consisting of all the demigods; rūpam — form; ahaḥ-ahaḥ — always; sandhyāyām — in the morning, noon and evening; prayataḥ — meditating upon; vāgyataḥ — controlling the words; nirīkṣamāṇaḥ — observing; upatiṣṭheta — one should worship; namaḥ — respectful obeisances; jyotiḥ-lokāya — unto the resting place of all the planetary systems; kālāyanāya — in the form of supreme time; animiṣām — of the demigods; pataye — unto the master; mahā-puruṣāya — unto the Supreme person; abhidhīmahi — let us meditate; iti — thus.
My dear King, the body of the śiśumāra, as thus described, should be considered the external form of Lord Viṣṇu, the Supreme Personality of Godhead. Morning, noon and evening, one should silently observe the form of the Lord as the Śiśumāra-cakra and worship Him with this mantra: “O Lord who have assumed the form of time! O resting place of all the planets moving in different orbits! O master of all demigods, O Supreme Person, I offer my respectful obeisances unto You and meditate upon You.”
Purport bt MGDAS
The mantra is:
namo jyotir-lokāya
kālāyanāyānimiṣāṁ
pataye mahā-puruṣāyābhidhīmahīti
पापापहं मन्त्रकृतां त्रिकालम् ।
नमस्यत: स्मरतो वा त्रिकालं
नश्येत तत्कालजमाशु पापम् ॥ ९ ॥
pāpāpahaṁ mantra-kṛtāṁ tri-kālam
namasyataḥ smarato vā tri-kālaṁ
naśyeta tat-kālajam āśu pāpam
graha-ṛkṣa-tārā-mayam — consisting of all the planets and stars; ādhidaivikam — the leader of all the demigods; pāpa-apaham — the killer of sinful reactions; mantra-kṛtām — of those who chant the mantra mentioned above; tri-kālam — three times; namasyataḥ — offering obeisances; smarataḥ — meditating; vā — or; tri-kālam — three times; naśyeta — destroys; tat-kāla-jam — born at that time; āśu — very quickly; pāpam — all sinful reactions.
The body of the Supreme Lord, Viṣṇu, which forms the Śiśumāra-cakra, is the resting place of all the demigods and all the stars and planets. One who chants this mantra to worship that Supreme Person three times a day — morning, noon and evening — will surely be freed from all sinful reactions. If one simply offers his obeisances to this form or remembers this form three times a day, all his recent sinful activities will be destroyed.
upavarṇitam — stated previously; bhūmeḥ — of the planet earth; yathā-sanniveśa-avasthānam — according to the arrangement of the different places; avaneḥ — the earth; api — certainly; adhastāt — beneath; sapta — seven; bhū-vivarāḥ — other planets; eka-ekaśaḥ — in succession, up to the outer limit of the universe; yojana-ayuta-antareṇa — with an interval of ten thousand yojanas (eighty thousand miles); āyāma-vistāreṇa — by width and length; upakḷptāḥ — situated; atalam — named Atala; vitalam — Vitala; sutalam — Sutala; talātalam — Talātala; mahātalam — Mahātala; rasātalam — Rasātala; pātālam — Pātāla; iti — thus.
My dear King, beneath this earth are seven other planets, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla. I have already explained the situation of the planetary systems of earth. The width and length of the seven lower planetary systems are calculated to be exactly the same as those of earth.
no — not; eva — indeed; etat — this; sākṣātkāraḥ — the direct result; bhūmi-dānasya — of contribution of land; yat — which; tat — that; bhagavati — unto the Supreme Personality of Godhead; aśeṣa-jīva-nikāyānām — of unlimited numbers of living entities; jīva-bhūta-ātma-bhūte — who is the life and the Supersoul; parama-ātmani — the supreme regulator; vāsudeve — Lord Vāsudeva (Kṛṣṇa); tīrtha-tame — who is the best of all places of pilgrimage; pātre — the most worthy recipient; upapanne — having approached; parayā — by the topmost; śraddhayā — faith; parama-ādara — with great respect; samāhita-manasā — with an attentive mind; sampratipāditasya — which was given; sākṣāt — directly; apavarga-dvārasya — the gate of liberation; yat — which; bila-nilaya — of bila-svarga, the imitation heavenly planets; aiśvaryam — the opulence.
My dear King, Bali Mahārāja donated all his possessions to the Supreme Personality of Godhead, Vāmanadeva, but one should certainly not conclude that he achieved his great worldly opulence in bila-svarga as a result of his charitable disposition. The Supreme Personality of Godhead, who is the source of life for all living entities, lives within everyone as the friendly Supersoul, and under His direction a living entity enjoys or suffers in the material world. Greatly appreciating the transcendental qualities of the Lord, Bali Mahārāja offered everything at His lotus feet. His purpose, however, was not to gain anything material, but to become a pure devotee. For a pure devotee, the door of liberation is automatically opened. One should not think that Bali Mahārāja was given so much material opulence merely because of his charity. When one becomes a pure devotee in love, he may also be blessed with a good material position by the will of the Supreme Lord. However, one should not mistakenly think that the material opulence of a devotee is the result of his devotional service. The real result of devotional service is the awakening of pure love for the Supreme Personality of Godhead, which continues under all circumstances.
yaḥ — who; eṣaḥ — this one; evam — thus; anuśrutaḥ — being heard from a bona fide spiritual master; dhyāyamānaḥ — being meditated upon; mumukṣūṇām — of persons desiring liberation from conditioned life; anādi — from immemorial; kāla — time; karma-vāsanā — by the desire for fruitive activities; grathitam — tied tightly; avidyā-mayam — consisting of the illusory energy; hṛdaya-granthim — the knot within the heart; sattva-rajaḥ-tamaḥ-mayam — made of the three modes of material nature; antaḥ-hṛdayam — in the core of the heart; gataḥ — situated; āśu — very soon; nirbhinatti — cuts; tasya — of Saṅkarṣaṇa; anubhāvān — the glories; bhagavān — the greatly powerful; svāyambhuvaḥ — the son of Lord Brahmā; nāradaḥ — the sage Nārada; saha — along with; tumburuṇā — the stringed instrument called a Tumburu; sabhāyām — in the assembly; brahmaṇaḥ — of Lord Brahmā; saṁślokayām āsa — described in verses.
If persons who are very serious about being liberated from material life hear the glories of Anantadeva from the mouth of a spiritual master in the chain of disciplic succession, and if they always meditate upon Saṅkarṣaṇa, the Lord enters the cores of their hearts, vanquishes all the dirty contamination of the material modes of nature, and cuts to pieces the hard knot within the heart, which has been tied tightly since time immemorial by the desire to dominate material nature through fruitive activities. Nārada Muni, the son of Lord Brahmā, always glorifies Anantadeva in his father’s assembly. There he sings blissful verses of his own composition, accompanied by his stringed instrument [or a celestial singer] known as Tumburu.
अन्तराल एव त्रिजगत्यास्तु दिशि दक्षिणस्यामधस्ताद्भूमेरुपरिष्टाच्च जलाद्यस्यामग्निष्वात्तादय: पितृगणा दिशि स्वानां गोत्राणां परमेण समाधिना सत्या एवाशिष आशासाना निवसन्ति ॥ ५ ॥
antarāla eva tri-jagatyās tu diśi dakṣiṇasyām adhastād bhūmer upariṣṭāc ca jalād yasyām agniṣvāttādayaḥ pitṛ-gaṇā diśi svānāṁ gotrāṇāṁ parameṇa samādhinā satyā evāśiṣa āśāsānā nivasanti.
ṛṣiḥ uvāca — the great sage replied; antarāle — in the intermediate space; eva — certainly; tri-jagatyāḥ — of the three worlds; tu — but; diśi — in the direction; dakṣiṇasyām — southern; adhastāt — beneath; bhūmeḥ — on the earth; upariṣṭāt — a little above; ca — and; jalāt — the Garbhodaka Ocean; yasyām — in which; agniṣvāttā-ādayaḥ — headed by Agniṣvāttā; pitṛ-gaṇāḥ — the persons known as pitās; diśi — direction; svānām — their own; gotrāṇām — of the families; parameṇa — with great; samādhinā — absorption in thoughts of the Lord; satyāḥ — in truth; eva — certainly; āśiṣaḥ — blessings; āśāsānāḥ — desiring; nivasanti — they live.
The great sage Śukadeva Gosvāmī answered: All the hellish planets are situated in the intermediate space between the three worlds and the Garbhodaka Ocean. They lie on the southern side of the universe, beneath Bhū-maṇḍala, and slightly above the water of the Garbhodaka Ocean. Pitṛloka is also located in this region between the Garbhodaka Ocean and the lower planetary systems. All the residents of Pitṛloka, headed by Agniṣvāttā, meditate in great samādhi on the Supreme Personality of Godhead and always wish their families well.
yatra — where; ha vāva — indeed; bhagavān — the most powerful; pitṛ-rājaḥ — Yamarāja, the king of the pitās; vaivasvataḥ — the son of the sun-god; sva-viṣayam — his own kingdom; prāpiteṣu — when caused to reach; sva-puruṣaiḥ — by his own messengers; jantuṣu — the human beings; sampareteṣu — dead; yathā-karma-avadyam — according to how much they have violated the rules and regulations of conditional life; doṣam — the fault; eva — certainly; anullaṅghita-bhagavat-śāsanaḥ — who never oversteps the Supreme Personality of Godhead’s order; sagaṇaḥ — along with his followers; damam — punishment; dhārayati — executes.
The King of the pitās is Yamarāja, the very powerful son of the sun-god. He resides in Pitṛloka with his personal assistants and, while abiding by the rules and regulations set down by the Supreme Lord, has his agents, the Yamadūtas, bring all the sinful men to him immediately upon their death. After bringing them within his jurisdiction, he properly judges them according to their specific sinful activities and sends them to one of the many hellish planets for suitable punishments.
nivṛtti-lakṣaṇa-mārgaḥ — the path symptomized by renunciation, or the path of liberation; ādau — in the beginning (the second and third cantos); eva — indeed; vyākhyātaḥ — described; etāvān — this much; eva — certainly; aṇḍa-kośaḥ — the universe, which resembles a big egg; yaḥ — which; caturdaśa-dhā — in fourteen parts; purāṇeṣu — in the Purāṇas; vikalpitaḥ — divided; upagīyate — is described; yat — which; tat — that; bhagavataḥ — of the Supreme Personality of Godhead; nārāyaṇasya — of Lord Nārāyaṇa; sākṣāt — directly; mahā-puruṣasya — of the Supreme Person; sthaviṣṭham — the gross; rūpam — form; ātma-māyā — of His own energy; guṇa — of the qualities; mayam — consisting; anuvarṇitam — described; ādṛtaḥ — venerating; paṭhati — one reads; śṛṇoti — or hears; śrāvayati — or explains; saḥ — that person; upageyam — song; bhagavataḥ — of the Supreme Personality of Godhead; paramātmanaḥ — of the Supersoul; agrāhyam — difficult to understand; api — although; śraddhā — by faith; bhakti — and devotion; viśuddha — purified; buddhiḥ — whose intelligence; veda — understands.
In the beginning [the second and third cantos of Śrīmad-Bhāgavatam] I have already described how one can progress on the path of liberation. In the Purāṇas the vast universal existence, which is like an egg divided into fourteen parts, is described. This vast form is considered the external body of the Lord, created by His energy and qualities. It is generally called the virāṭ-rūpa. If one reads the description of this external form of the Lord with great faith, or if one hears about it or explains it to others to propagate bhāgavata-dharma, or Kṛṣṇa consciousness, his faith and devotion in spiritual consciousness, Kṛṣṇa consciousness, will gradually increase. Although developing this consciousness is very difficult, by this process one can purify himself and gradually come to an awareness of the Supreme Absolute Truth.
कालोऽत्यगान्महान् राजन्नष्टाशीत्यायुष: समा: ॥ २३ ॥
lālayānasya tat-sutān
kālo ’tyagān mahān rājann
aṣṭāśītyāyuṣaḥ samāḥ
evam — in this way; nivasataḥ — living; tasya — of him (Ajāmila); lālayānasya — maintaining; tat — of her (the śūdrāṇī); sutān — sons; kālaḥ — time; atyagāt — passed away; mahān — a great amount; rājan — O King; aṣṭāśītyā — eighty-eight; āyuṣaḥ — of the duration of life; samāḥ — years.
My dear King, while he thus spent his time in abominable, sinful activities to maintain his family of many sons, eighty-eight years of his life passed by.
Purport by MGDAS
This verse states clearly that Ajamila was 88 years old (aṣṭāśītyā — eighty-eight (aṣṭa - eight; aśīti - eighty); āyuṣaḥ — of the duration of life; samāḥ — years.).
sandaṣṭas tapta āhataḥ
harir ity avaśenāha
pumān nārhati yātanāḥ
patitaḥ — fallen down; skhalitaḥ — slipped; bhagnaḥ — having broken his bones; sandaṣṭaḥ — bitten; taptaḥ — severely attacked by fever or similar painful conditions; āhataḥ — injured; hariḥ — Lord Kṛṣṇa; iti — thus; avaśena — accidentally; āha — chants; pumān — a person; na — not; arhati — deserves; yātanāḥ — hellish conditions.
If one chants the holy name of Hari and then dies because of an accidental misfortune, such as falling from the top of a house, slipping and suffering broken bones while traveling on the road, being bitten by a serpent, being afflicted with pain and high fever, or being injured by a weapon, one is immediately absolved from having to enter hellish life, even though he is sinful.
हृदा गिरा वासुभृतो विचक्षते ।
आत्मानमन्तर्हृदि सन्तमात्मनां
चक्षुर्यथैवाकृतयस्तत: परम् ॥ १६ ॥
hṛdā girā vāsu-bhṛto vicakṣate
ātmānam antar-hṛdi santam ātmanāṁ
cakṣur yathaivākṛtayas tataḥ param
yam — whom; vai — indeed; na — not; gobhiḥ — by the senses; manasā — by the mind; asubhiḥ — by the life breath; vā — or; hṛdā — by thoughts; girā — by words; vā — or; asu-bhṛtaḥ — the living entities; vicakṣate — see or know; ātmānam — the Supersoul; antaḥ-hṛdi — within the core of the heart; santam — existing; ātmanām — of the living entities; cakṣuḥ — the eyes; yathā — just like; eva — indeed; ākṛtayaḥ — the different parts or limbs of the body; tataḥ — than them; param — higher.
As the different limbs of the body cannot see the eyes, the living entities cannot see the Supreme Lord, who is situated as the Supersoul in everyone’s heart. Not by the senses, by the mind, by the life air, by thoughts within the heart, or by the vibration of words can the living entities ascertain the real situation of the Supreme Lord.
न वै विदुऋर्षयो नापि देवा: ।
न सिद्धमुख्या असुरा मनुष्या:
कुतो नु विद्याधरचारणादय: ॥ १९ ॥
na vai vidur ṛṣayo nāpi devāḥ
na siddha-mukhyā asurā manuṣyāḥ
kuto nu vidyādhara-cāraṇādayaḥ
dharmam — real religious principles, or bona fide laws of religion; tu — but; sākṣāt — directly; bhagavat — by the Supreme Personality of Godhead; praṇītam — enacted; na — not; vai — indeed; viduḥ — they know; ṛṣayaḥ — the great ṛṣis such as Bhṛgu; na — not; api — also; devāḥ — the demigods; na — nor; siddha-mukhyāḥ — the chief leaders of Siddhaloka; asurāḥ — the demons; manuṣyāḥ — the inhabitants of Bhūrloka, the human beings; kutaḥ — where; nu — indeed; vidyādhara — the lesser demigods known as Vidyādharas; cāraṇa — the residents of the planets where people are by nature great musicians and singers; ādayaḥ — and so on.
Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great ṛṣis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyādharas and Cāraṇas.
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
dvādaśaite vijānīmo
dharmaṁ bhāgavataṁ bhaṭāḥ
guhyaṁ viśuddhaṁ durbodhaṁ
yaṁ jñātvāmṛtam aśnute
Synonyms
svayambhūḥ — Lord Brahmā; nāradaḥ — the great saint Nārada; śambhuḥ — Lord Śiva; kumāraḥ — the four Kumāras; kapilaḥ — Lord Kapila; manuḥ — Svāyambhuva Manu; prahlādaḥ — Prahlāda Mahārāja; janakaḥ — Janaka Mahārāja; bhīṣmaḥ — Grandfather Bhīṣma; baliḥ — Bali Mahārāja; vaiyāsakiḥ — Śukadeva, the son of Vyāsadeva; vayam — we; dvādaśa—twelve; ete—these; vijānīmaḥ—know; dharmam—real religious principles; bhāgavatam—which teach a person how to love the Supreme Personality of Godhead; bhaṭāḥ—O my dear servants; guhyam—very confidential; viśuddham—transcendental, not contaminated by the material modes of nature; durbodham—not easily understood; yam—which; jñātvā—understanding; amṛtam—eternal life; aśnute—he enjoys.
Translation
Lord Brahmā, Bhagavān Nārada, Lord Śiva, the four Kumāras, Lord Kapila [the son of Devahūti], Svāyambhuva Manu, Prahlāda Mahārāja, Janaka Mahārāja, Grandfather Bhīṣma, Bali Mahārāja, Śukadeva Gosvāmī and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhāgavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.
सर्वात्मना विदधते खलु भावयोगम् ।
ते मे न दण्डमर्हन्त्यथ यद्यमीषां
स्यात् पातकं तदपि हन्त्युरुगायवाद: ॥ २६ ॥
sarvātmanā vidadhate khalu bhāva-yogam
te me na daṇḍam arhanty atha yady amīṣāṁ
syāt pātakaṁ tad api hanty urugāya-vādaḥ
evam — thus; vimṛśya — considering; su-dhiyaḥ — those whose intelligence is sharp; bhagavati — unto the Supreme Personality of Godhead; anante — the unlimited; sarva-ātmanā — with all their heart and soul; vidadhate — take to; khalu — indeed; bhāva-yogam — the process of devotional service; te — such persons; me — my; na — not; daṇḍam — punishment; arhanti — deserve; atha — therefore; yadi — if; amīṣām — of them; syāt — there is; pātakam — some sinful activity; tat — that; api — also; hanti — destroys; urugāya-vādaḥ — the chanting of the holy name of the Supreme Lord.
Considering all these points, therefore, intelligent men decide to solve all problems by adopting the devotional service of chanting the holy name of the Lord, who is situated in everyone’s heart and who is a mine of all auspicious qualities. Such persons are not within my jurisdiction for punishment. Generally they never commit sinful activities, but even if by mistake or because of bewilderment or illusion they sometimes commit sinful acts, they are protected from sinful reactions because they always chant the Hare Kṛṣṇa mantra.
ākāśān manyum ulbaṇam
ātma-jijñāsayā yacchet
sa guṇān ativartate
yaḥ — anyone who; samutpatitam — suddenly awakened; dehe — in the body; ākāśāt — from the sky; manyum — anger; ulbaṇam — powerful; ātma-jijñāsayā — by inquiry into spiritual realization or self-realization; yacchet — subdues; saḥ — that person; guṇān — the modes of material nature; ativartate — transcends.
One who inquires into self-realization and thus subdues his powerful anger — which awakens suddenly in the body as if falling from the sky — transcends the influence of the modes of material nature.
सुदुर्लभ: प्रशान्तात्मा कोटिष्वपि महामुने ॥ ५ ॥
nārāyaṇa-parāyaṇaḥ
su-durlabhaḥ praśāntātmā
koṭiṣv api mahā-mune
muktānām — of those who are liberated during this life (who are unattached to the bodily comforts of society, friendship and love); api — even; siddhānām — who are perfect (because they understand the insignificance of bodily comforts); nārāyaṇa-parāyaṇaḥ — a person who has concluded that Nārāyaṇa is the Supreme; su-durlabhaḥ — very rarely found; praśānta — fully pacified; ātmā — whose mind; <a>koṭiṣu*</a> — out of millions and trillions; api — even; mahā-mune — O great sage.
O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.
शृणु नामानि लोकानां मातृणां शङ्कराणि च ॥ २४ ॥
अथ कश्यपपत्नीनां यत्प्रसूतमिदं जगत् ।
अदितिर्दितिर्दनु: काष्ठा अरिष्टा सुरसा इला ॥ २५ ॥
मुनि: क्रोधवशा ताम्रा सुरभि: सरमा तिमि: ।
तिमेर्यादोगणा आसन् श्वापदा: सरमासुता: ॥ २६ ॥
kalā lebhe kṣaye ditāḥ
śṛṇu nāmāni lokānāṁ
mātṝṇāṁ śaṅkarāṇi ca
yat-prasūtam idaṁ jagat
aditir ditir danuḥ kāṣṭhā
ariṣṭā surasā ilā
surabhiḥ saramā timiḥ
timer yādo-gaṇā āsan
śvāpadāḥ saramā-sutāḥ
punaḥ — again; prasādya — pacifying; tam — him (Prajāpati Dakṣa); somaḥ — the moon-god; kalāḥ — portions of light; lebhe — achieved; kṣaye — in gradual destruction (the dark fortnight); ditāḥ — removed; śṛṇu — please hear; nāmāni — all the names; lokānām — of the planets; mātṝṇām — of the mothers; śaṅkarāṇi — pleasing; ca — also; atha — now; kaśyapa-patnīnām — of the wives of Kaśyapa; yat-prasūtam — from whom was born; idam — this; jagat — whole universe; aditiḥ — Aditi; ditiḥ — Diti; danuḥ — Danu; kāṣṭhā — Kāṣṭhā; ariṣṭā — Ariṣṭā; surasā — Surasā; ilā — Ilā; muniḥ — Muni; krodhavaśā — Krodhavaśā; tāmrā — Tāmrā; surabhiḥ — Surabhi; saramā — Saramā; timiḥ — Timi; timeḥ — from Timi; yādaḥ-gaṇāḥ — the aquatics; āsan — appeared; śvāpadāḥ — the ferocious animals like the lions and tigers; saramā-sutāḥ — the children of Saramā.
Thereafter the King of the moon pacified Prajāpati Dakṣa with courteous words and thus regained the portions of light he had lost during his disease. Nevertheless he could not beget children. The moon loses his shining power during the dark fortnight, and in the bright fortnight it is manifest again. O King Parīkṣit, now please hear from me the names of Kaśyapa’s wives, from whose wombs the population of the entire universe has come. They are the mothers of almost all the population of the entire universe, and their names are very auspicious to hear. They are Aditi, Diti, Danu, Kāṣṭhā, Ariṣṭā, Surasā, Ilā, Muni, Krodhavaśā, Tāmrā, Surabhi, Saramā and Timi. From the womb of Timi all the aquatics took birth, and from the womb of Saramā the ferocious animals like the tigers and lions took birth.
मिथुनं च महाभागा यमं देवं यमीं तथा ।
सैव भूत्वाथ वडवा नासत्यौ सुषुवे भुवि ॥ ४० ॥
saṁjñāsūyata vai manum
mithunaṁ ca mahā-bhāgā
yamaṁ devaṁ yamīṁ tathā
saiva bhūtvātha vaḍavā
nāsatyau suṣuve bhuvi
vivasvataḥ — of the sun-god; śrāddhadevam — named Śrāddhadeva; saṁjñā — Saṁjñā; asūyata — gave birth; vai — indeed; manum — to Manu; mithunam — twins; ca — and; mahā-bhāgā — the fortunate Saṁjñā; yamam — to Yamarāja; devam — the demigod; yamīm — to his sister named Yamī; tathā — as well as; sā — she; eva — also; bhūtvā — becoming; atha — then; vaḍavā — a mare; nāsatyau — to the Aśvinī-kumāras; suṣuve — gave birth; bhuvi — on this earth.
Saṁjñā, the wife of Vivasvān, the sun-god, gave birth to the Manu named Śrāddhadeva, and the same fortunate wife also gave birth to the twins Yamarāja and the river Yamunā. Then Yamī, while wandering on the earth in the form of a mare, gave birth to the Aśvinī-kumāras.
यत्र वै मानुषी जातिर्ब्रह्मणा चोपकल्पिता ॥ ४२ ॥
tayoś carṣaṇayaḥ sutāḥ
yatra vai mānuṣī jātir
brahmaṇā copakalpitā
aryamṇaḥ — of Aryamā; mātṛkā — Mātṛkā; patnī — the wife; tayoḥ — by their union; carṣaṇayaḥ sutāḥ — many sons who were learned scholars; yatra — wherein; vai — indeed; mānuṣī — human; jātiḥ — species; brahmaṇā — by Lord Brahmā; ca — and; upakalpitā — was created.
From the womb of Mātṛkā, the wife of Aryamā, were born many learned scholars. Among them Lord Brahmā created the human species, which are endowed with an aptitude for self-examination.
तेषां निर्यासरूपेण ब्रह्महत्या प्रदृश्यते ॥ ८ ॥
vareṇa jagṛhur drumāḥ
teṣāṁ niryāsa-rūpeṇa
brahma-hatyā pradṛśyate
turyam — one fourth; cheda — although being cut; viroheṇa — of growing again; vareṇa — because of the benediction; jagṛhuḥ — accepted; drumāḥ — the trees; teṣām — of them; niryāsa-rūpeṇa — by the liquid oozing from the trees; brahma-hatyā — the reaction for killing a brāhmaṇa; pradṛśyate — is visible.
In return for Indra’s benediction that their branches and twigs would grow back when trimmed, the trees accepted one fourth of the reactions for killing a brāhmaṇa. These reactions are visible in the flowing of sap from trees. [Therefore one is forbidden to drink this sap.]
तासु बुद्बुदफेनाभ्यां दृष्टं तद्धरति क्षिपन् ॥ १० ॥
turīyaṁ jagṛhur malam
tāsu budbuda-phenābhyāṁ
dṛṣṭaṁ tad dharati kṣipan
dravya — other things; bhūyaḥ — of increasing; vareṇa — by the benediction; āpaḥ — water; turīyam — one fourth; jagṛhuḥ — accepted; malam — the sinful reaction; tāsu — in the water; budbuda-phenābhyām — by bubbles and foam; dṛṣṭam — visible; tat — that; harati — one collects; kṣipan — throwing away.
And in return for King Indra’s benediction that water would increase the volume of other substances with which it was mixed, water accepted one fourth of the sinful reactions. Therefore there are bubbles and foam in water. When one collects water, these should be avoided.
स्वेनैव लाभेन समं प्रशान्तम् ।
विनोपसर्पत्यपरं हि बालिश:
श्वलाङ्गुलेनातितितर्ति सिन्धुम् ॥ २२ ॥
svenaiva lābhena samaṁ praśāntam
vinopasarpaty aparaṁ hi bāliśaḥ
śva-lāṅgulenātititarti sindhum
avismitam — who is never struck with wonder; tam — Him; paripūrṇa-kāmam — who is fully satisfied; svena — by His own; eva — indeed; lābhena — achievements; samam — equipoised; praśāntam — very steady; vinā — without; upasarpati — approaches; aparam — another; hi — indeed; bāliśaḥ — a fool; śva — of a dog; lāṅgulena — by the tail; atititarti — wants to cross; sindhum — the sea.
Free from all material conceptions of existence and never wonder-struck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog.
saḥ — He (the Supreme Personality of Godhead); eva — indeed; hi — certainly; punaḥ — again; sarva-vastuni — in everything, material and spiritual; vastu-svarūpaḥ — the substance; sarva-īśvaraḥ — the controller of everything; sakala-jagat — of the whole universe; kāraṇa — of the causes; kāraṇa-bhūtaḥ — existing as the cause; sarva-pratyak-ātmatvāt — because of being the Supersoul of every living being, or being present in everything, even the atom; sarva-guṇa — of all the effects of the material modes of nature (such as intelligence and the senses); ābhāsa — by the manifestations; upalakṣitaḥ — perceived; ekaḥ — alone; eva — indeed; paryavaśeṣitaḥ — left remaining.
With deliberation, one will see that the Supreme Soul, although manifested in different ways, is actually the basic principle of everything. The total material energy is the cause of the material manifestation, but the material energy is caused by Him. Therefore He is the cause of all causes, the manifester of intelligence and the senses. He is perceived as the Supersoul of everything. Without Him, everything would be dead. You, as that Supersoul, the supreme controller, are the only one remaining.
ata eva — therefore; svayam — Yourself; tat — that; upakalpaya — please arrange; asmākam — of us; bhagavataḥ — of the Supreme Personality of Godhead; parama-guroḥ — the supreme spiritual master; tava — of You; caraṇa — of the feet; śata-palāśat — like lotus flowers with hundreds of petals; chāyām — the shade; vividha — various; vṛjina — with dangerous positions; saṁsāra — of this conditioned life; pariśrama — the pain; upaśamanīm — relieving; upasṛtānām — the devotees who have taken shelter at Your lotus feet; vayam — we; yat — for which; kāmena — by the desires; upasāditāḥ — caused to come near (the shelter of Your lotus feet).
Dear Lord, You are omniscient, and therefore You know very well why we have taken shelter at Your lotus feet, which provide shade that gives relief from all material disturbances. Since You are the supreme spiritual master and You know everything, we have sought shelter of Your lotus feet for instruction. Please give us relief by counteracting our present distress. Your lotus feet are the only shelter for a fully surrendered devotee and are the only means for subduing all the tribulations of this material world.
कृष्णाय मृष्टयशसे निरुपक्रमाय ।
सत्सङ्ग्रहाय भवपान्थनिजाश्रमाप्ता-
वन्ते परीष्टगतये हरये नमस्ते ॥ ४५ ॥
kṛṣṇāya mṛṣṭa-yaśase nirupakramāya
sat-saṅgrahāya bhava-pāntha-nijāśramāptāv
ante parīṣṭa-gataye haraye namas te
haṁsāya — unto the most exalted and pure (pavitraṁ paramam, the supreme pure); dahra — in the core of the heart; nilayāya — whose abode; nirīkṣakāya — supervising the activities of the individual soul; kṛṣṇāya — unto the Supersoul, who is a partial manifestation of Kṛṣṇa; mṛṣṭa-yaśase — whose reputation is very bright; nirupakramāya — who has no beginning; sat-saṅgrahāya — understood only by pure devotees; bhava-pāntha-nija-āśrama-āptau — being obtainment of the shelter of Kṛṣṇa for persons within this material world; ante — at the ultimate end; parīṣṭa-gataye — unto Him who is the ultimate goal, the highest success of life; haraye — unto the Supreme Personality of Godhead; namaḥ — respectful obeisances; te — unto You.
O Lord, O supreme pure, You live within the core of everyone’s heart and observe all the desires and activities of the conditioned souls. O Supreme Personality of Godhead known as Lord Kṛṣṇa, Your reputation is bright and illuminating. You have no beginning, for You are the beginning of everything. This is understood by pure devotees because You are easily accessible to the pure and truthful. When the conditioned souls are liberated and sheltered at Your lotus feet after roving throughout the material world for many millions of years, they attain the highest success of life. Therefore, O Lord, O Supreme Personality of Godhead, we offer our respectful obeisances at Your lotus feet.
मय्येकान्तमतिर्नान्यन्मत्तो वाञ्छति तत्त्ववित् ॥ ४८ ॥
tathāpi vibudharṣabhāḥ
mayy ekānta-matir nānyan
matto vāñchati tattva-vit
kim — what; durāpam — difficult to obtain; mayi — when I; prīte — satisfied; tathāpi — still; vibudha-ṛṣabhāḥ — O best of the intelligent demigods; mayi — in Me; ekānta — exclusively fixed; matiḥ — whose attention; na anyat — not anything other; mattaḥ — than Me; vāñchati — desires; tattva-vit — one who knows the truth.
O best of the intelligent demigods, although it is true that nothing is difficult for one to obtain when I am pleased with him, a pure devotee, whose mind is exclusively fixed upon Me, does not ask Me for anything but the opportunity to engage in devotional service.
संस्थायां यस्त्वभिद्रोहो दु:सहश्चेतनापह: ॥ ३ ॥
na jānītha śarīriṇām
saṁsthāyāṁ yas tv abhidroho
duḥsahaś cetanāpahaḥ
api — although; vṛndārakāḥ — O demigods; yūyam — all of you; na jānītha — do not know; śarīriṇām — of those who have material bodies; saṁsthāyām — at the time of death, or while quitting this body; yaḥ — which; tu — then; abhidrohaḥ — severe pain; duḥsahaḥ — unbearable; cetana — the consciousness; apahaḥ — which takes away.
O elevated demigods, at the time of death, severe, unbearable pain takes away the consciousness of all living entities who have accepted material bodies. Don’t you know about this pain?
न्यपातयत् तावदहर्गणेन
यो ज्योतिषामयने वार्त्रहत्ये ॥ ३३ ॥
kṛntan samantāt parivartamānaḥ
nyapātayat tāvad ahar-gaṇena
yo jyotiṣām ayane vārtra-hatye
vajraḥ — the thunderbolt; tu — but; tat-kandharam — his neck; āśu-vegaḥ — although very fast; kṛntan — cutting; samantāt — all around; parivartamānaḥ — revolving; nyapātayat — caused to fall; tāvat — so many; ahaḥ-gaṇena — by days; yaḥ — which; jyotiṣām — of the luminaries like the sun and moon; ayane — in moving to both sides of the equator; vārtra-hatye — at the time suitable for killing Vṛtrāsura.
Although the thunderbolt revolved around Vṛtrāsura’s neck with great speed, separating his head from his body took one complete year — 360 days, the time in which the sun, moon and other luminaries complete a northern and southern journey. Then, at the suitable time for Vṛtrāsura to be killed, his head fell to the ground.
प्रागुदीचीं दिशं तूर्णं प्रविष्टो नृप मानसम् ॥ १४ ॥
sahasrākṣo viśāmpate
prāg-udīcīṁ diśaṁ tūrṇaṁ
praviṣṭo nṛpa mānasam
nabhaḥ — to the sky; gataḥ — going; diśaḥ — to the directions; sarvāḥ — all; sahasra-akṣaḥ — Indra, who is endowed with one thousand eyes; viśāmpate — O King; prāk-udīcīm — to the northeast; diśam — direction; tūrṇam — very speedily; praviṣṭaḥ — entered; nṛpa — O King; mānasam — the lake known as Mānasa-sarovara.
O King, Indra first fled to the sky, but there also he saw the woman of personified sin chasing him. This witch followed him wherever he went. At last he very quickly went to the northeast and entered the Mānasa-sarovara Lake.
sṛjaty avati hanti ca
ātma-sṛṣṭair asvatantrair
anapekṣo ’pi bālavat
bhūtaiḥ — by some living beings; bhūtāni — other living entities; bhūta-īśaḥ — the Supreme Personality of Godhead, the master of everything; sṛjati — creates; avati — maintains; hanti — kills; ca — also; ātma-sṛṣṭaiḥ — who are created by Him; asvatantraiḥ — not independent; anapekṣaḥ — not interested (in creation); api — although; bāla-vat — like a boy.
The Supreme Personality of Godhead, the master and proprietor of everything, is certainly not interested in the temporary cosmic manifestation. Nonetheless, just as a boy at the beach creates something in which he is not interested, the Lord, keeping everything under His control, causes creation, maintenance and annihilation. He creates by engaging a father to beget a son, He maintains by engaging a government or king to see to the public’s welfare, and He annihilates through agents for killing, such as snakes. The agents for creation, maintenance and annihilation have no independent potency, but because of the spell of the illusory energy, one thinks himself the creator, maintainer and annihilator.
प्रद्युम्नायानिरुद्धाय नम: सङ्कर्षणाय च ॥ १८ ॥
नमो विज्ञानमात्राय परमानन्दमूर्तये ।
आत्मारामाय शान्ताय निवृत्तद्वैतदृष्टये ॥ १९ ॥
vāsudevāya dhīmahi
pradyumnāyāniruddhāya
namaḥ saṅkarṣaṇāya ca
paramānanda-mūrtaye
ātmārāmāya śāntāya
nivṛtta-dvaita-dṛṣṭaye
om — O my Lord; namaḥ — obeisances; tubhyam — unto You; bhagavate — the Supreme Personality of Godhead; vāsudevāya — Kṛṣṇa, the son of Vasudeva; dhīmahi — let me meditate upon; pradyumnāya — unto Pradyumna; aniruddhāya — unto Aniruddha; namaḥ — respectful obeisances; saṅkarṣaṇāya — unto Lord Saṅkarṣaṇa; ca — also; namaḥ — all obeisances; vijñāna-mātrāya — unto the form full of knowledge; parama-ānanda-mūrtaye — full of transcendental bliss; ātma-ārāmāya — unto the Lord, who is self-sufficient; śāntāya — and free from disturbances; nivṛtta-dvaita-dṛṣṭaye — whose vision turns away from duality, or who is one without a second.
[Nārada gave Citraketu the following mantra.] O Lord, O Supreme Personality of Godhead, who are addressed by the oṁkāra [praṇava], I offer my respectful obeisances unto You. O Lord Vāsudeva, I meditate upon You. O Lord Pradyumna, Lord Aniruddha and Lord Saṅkarṣaṇa, I offer You my respectful obeisances. O reservoir of spiritual potency, O supreme bliss, I offer my respectful obeisances unto You, who are self-sufficient and most peaceful. O ultimate truth, one without a second, You are realized as Brahman, Paramātmā and Bhagavān and are therefore the reservoir of all knowledge. I offer my respectful obeisances unto You.
स्वस्थामलान्त:करणोऽभ्ययान्मुनि: ।
प्रवृद्धभक्त्या प्रणयाश्रुलोचन:
प्रहृष्टरोमानमदादिपुरुषम् ॥ ३१ ॥
svasthāmalāntaḥkaraṇo ’bhyayān muniḥ
pravṛddha-bhaktyā praṇayāśru-locanaḥ
prahṛṣṭa-romānamad ādi-puruṣam
tat-darśana — by the sight of the Supreme Personality of Godhead; dhvasta — destroyed; samasta-kilbiṣaḥ — having all sins; svastha — healthy; amala — and pure; antaḥkaraṇaḥ — the core of whose heart; abhyayāt — approached face to face; muniḥ — the King, who was silent due to full mental satisfaction; pravṛddha-bhaktyā — with an attitude of increased devotional service; praṇaya-aśru-locanaḥ — with tears in his eyes because of love; prahṛṣṭa-roma — his hairs standing on end due to jubilation; anamat — offered respectful obeisances; ādi-puruṣam — unto the expansion of the original personality.
As soon as Mahārāja Citraketu saw the Supreme Lord, he was cleansed of all material contamination and situated in his original Kṛṣṇa consciousness, being completely purified. He became silent and grave, and because of love for the Lord, tears fell from his eyes, and his hairs stood on end. With great devotion and love, he offered his respectful obeisances unto the original Personality of Godhead.
The word tad-darśana-dhvasta-samasta-kilbiṣaḥ is very important in this verse. If one regularly sees the Supreme Personality of Godhead in the temple, one will gradually be disinfected of all material desires simply by visiting the temple and seeing the Deity. When one is freed from all the results of sinful activities, one will be purified, and with a healthy mind, completely cleansed, he will increasingly make progress in Kṛṣṇa consciousness.
यया ह्यभिहितो भागवतो धर्म: ।
स्थिरचरसत्त्वकदम्बे-
ष्वपृथग्धियो यमुपासते त्वार्या: ॥ ४३ ॥
yayā hy abhihito bhāgavato dharmaḥ
sthira-cara-sattva-kadambeṣv
apṛthag-dhiyo yam upāsate tv āryāḥ
na — not; vyabhicarati — fails; tava — Your; īkṣā — outlook; yayā — by which; hi — indeed; abhihitaḥ — declared; bhāgavataḥ — in relationship with Your instructions and activities; dharmaḥ — religious principle; sthira — nonmoving; cara — moving; sattva-kadambeṣu — among the living entities; apṛthak-dhiyaḥ — who do not consider distinctions; yam — which; upāsate — follow; tu — certainly; āryāḥ — those who are advanced in civilization.
My dear Lord, one’s occupational duty is instructed in Śrīmad-Bhāgavatam and Bhagavad-gītā according to Your point of view, which never deviates from the highest goal of life. Those who follow their occupational duties under Your supervision, being equal to all living entities, moving and nonmoving, and not considering high and low, are called Āryans. Such Āryans worship You, the Supreme Personality of Godhead.
आत्मनश्च गतिं सूक्ष्मां स्थानत्रयविलक्षणाम् ॥ ६१ ॥
दृष्टश्रुताभिर्मात्राभिर्निर्मुक्त: स्वेन तेजसा ।
ज्ञानविज्ञानसन्तृप्तो मद्भक्त: पुरुषो भवेत् ॥ ६२ ॥
nṛṇāṁ vijñābhimāninām
ātmanaś ca gatiṁ sūkṣmāṁ
sthāna-traya-vilakṣaṇām
nirmuktaḥ svena tejasā
jñāna-vijñāna-santṛpto
mad-bhaktaḥ puruṣo bhavet
evam — in this way; viparyayam — reversal; buddhvā — realizing; nṛṇām — of men; vijña-abhimāninām — who think of themselves as full of scientific knowledge; ātmanaḥ — of the self; ca — also; gatim — the progress; sūkṣmām — extremely difficult to understand; sthāna-traya — the three conditions of life (deep sleep, dreaming and wakefulness); vilakṣaṇām — apart from; dṛṣṭa — directly perceived; śrutābhiḥ — or understood by information from authorities; mātrābhiḥ — from objects; nirmuktaḥ — being freed; svena — by one’s own; tejasā — strength of consideration; jñāna-vijñāna — with knowledge and practical application of the knowledge; santṛptaḥ — being fully satisfied; mat-bhaktaḥ — My devotee; puruṣaḥ — a person; bhavet — should become.
One should understand that the activities of persons who are proud of their material experience bring only results contradictory to those such persons conceive while awake, sleeping and deeply sleeping. One should further understand that the spirit soul, although very difficult for the materialist to perceive, is above all these conditions, and by the strength of one’s discrimination, one should give up the desire for fruitive results in the present life and in the next. Thus becoming experienced in transcendental knowledge, one should become My devotee.
स्त्रियं चक्रे स्वदेहार्धं यया पुंसां मतिर्हृता ॥ ३० ॥
bhūtāny ādau prajāpatiḥ
striyaṁ cakre sva-dehārdhaṁ
yayā puṁsāṁ matir hṛtā
vilokya — seeing; ekānta-bhūtāni — detached; bhūtāni — the living entities; ādau — in the beginning; prajāpatiḥ — Lord Brahmā; striyam — the woman; cakre — created; sva-deha — of his body; ardham — half; yayā — by whom; puṁsām — of men; matiḥ — the mind; hṛtā — carried away.
In the beginning of creation, Lord Brahmā, the father of the living entities of the universe, saw that all the living entities were unattached. To increase population, he then created woman from the better half of man’s body, for woman’s behavior carries away a man’s mind.
This entire universe is going on under the spell of sexual attachment, which was created by Lord Brahmā to increase the population of the entire universe, not only in human society but also in other species. As stated by Ṛṣabhadeva in the Fifth Canto, puṁsaḥ striyā mithunī-bhāvam etam: the entire world is going on under the spell of sexual attraction and desire between man and woman. When man and woman unite, the hard knot of this attraction becomes increasingly tight, and thus a man is implicated in the materialistic way of life. This is the illusion of the material world. [...]
ॐ नमो भगवते महापुरुषाय महाविभूतिपतये स्वाहेति ॥ ८ ॥
anale dvādaśāhutī
oṁ namo bhagavate mahā-puruṣāya
mahāvibhūti-pataye svāheti
haviḥ-śeṣam — remnants of the offering; ca — and; juhuyāt — one should offer; anale — in the fire; dvādaśa — twelve; āhutīḥ — oblations; om — O my Lord; namaḥ — obeisances; bhagavate — unto the Supreme Personality of Godhead; mahā-puruṣāya — the supreme enjoyer; mahā-vibhūti — of the goddess of fortune; pataye — the husband; svāhā — hail; iti — thus.
Śukadeva Gosvāmī continued: After worshiping the Lord with all the paraphernalia mentioned above, one should chant the following mantra while offering twelve oblations of ghee on the sacred fire: oṁ namo bhagavate mahā-puruṣāya mahāvibhūti-pataye svāhā.
तत्साधु मन्येऽसुरवर्य देहिनां
सदा समुद्विग्नधियामसद्ग्रहात् ।
हित्वात्मपातं गृहमन्धकूपं
वनं गतो यद्धरिमाश्रयेत ॥ ५ ॥
सङ्गेन साधुभक्तानामीश्वराराधनेन च ॥ ३० ॥
श्रद्धया तत्कथायां च कीर्तनैर्गुणकर्मणाम् ।
तत्पादाम्बुरुहध्यानात तल्लिङ्गेक्षार्हणादिभि: ॥ ३१ ॥
sarva-labdhārpaṇena ca
saṅgena sādhu-bhaktānām
īśvarārādhanena ca
kīrtanair guṇa-karmaṇām
tat-pādāmburuha-dhyānāt
tal-liṅgekṣārhaṇādibhiḥ
guru-śuśrūṣayā — by rendering service to the bona fide spiritual master; bhaktyā — with faith and devotion; sarva — all; labdha — of material gains; arpaṇena — by offering (to the guru, or to Kṛṣṇa through the spiritual master); ca — and; saṅgena — by the association; sādhu-bhaktānām — of devotees and saintly persons; īśvara — of the Supreme Personality of Godhead; ārādhanena — by the worship; ca — and; śraddhayā — with great faith; tat-kathāyām — in discourses about the Lord; ca — and; kīrtanaiḥ — by glorifications; guṇa-karmaṇām — of the transcendental qualities and activities of the Lord; tat — His; pāda-amburuha — on the lotus feet; dhyānāt — by meditation; tat — His; liṅga — forms (Deities); īkṣa — observing; arhaṇa-ādibhiḥ — and by worshiping.
One must accept the bona fide spiritual master and render service unto him with great devotion and faith. Whatever one has in one’s possession should be offered to the spiritual master, and in the association of saintly persons and devotees one should worship the Lord, hear the glories of the Lord with faith, glorify the transcendental qualities and activities of the Lord, always meditate on the Lord’s lotus feet, and worship the Deity of the Lord strictly according to the injunctions of the śāstra and guru.
प्रीणनाय मुकुन्दस्य न वृत्तं न बहुज्ञता ॥ ५१ ॥
न दानं न तपो नेज्या न शौचं न व्रतानि च ।
प्रीयतेऽमलया भक्त्या हरिरन्यद् विडम्बनम् ॥ ५२ ॥
ṛṣitvaṁ vāsurātmajāḥ
prīṇanāya mukundasya
na vṛttaṁ na bahu-jñatā
na śaucaṁ na vratāni ca
prīyate ’malayā bhaktyā
harir anyad viḍambanam
na — not; alam — sufficient; dvijatvam — being a perfect, highly qualified brāhmaṇa; devatvam — being a demigod; ṛṣitvam — being a saintly person; vā — or; asura-ātma-jāḥ — O descendants of asuras; prīṇanāya — for pleasing; mukundasya — of Mukunda, the Supreme Personality of Godhead; na vṛttam — not good conduct; na — not; bahu-jñatā — vast learning; na — neither; dānam — charity; na tapaḥ — no austerity; na — nor; ijyā — worship; na — nor; śaucam — cleanliness; na vratāni — nor execution of great vows; ca — also; prīyate — is satisfied; amalayā — by spotless; bhaktyā — devotional service; hariḥ — the Supreme Lord; anyat — other things; viḍambanam — only show.
My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brāhmaṇas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show.
अदृष्टाश्रुतपूर्वत्वात् सा नोपेयाय शङ्किता ॥ २ ॥
dṛṣṭvā taṁ mahad adbhutam
adṛṣṭāśruta-pūrvatvāt
sā nopeyāya śaṅkitā
sākṣāt — directly; śrīḥ — the goddess of fortune; preṣitā — being requested to go forward before the Lord; devaiḥ — by all the demigods (headed by Lord Brahmā and Lord Śiva); dṛṣṭvā — after seeing; tam — Him (Lord Nṛsiṁhadeva); mahat — very big; adbhutam — wonderful; adṛṣṭa — never seen; aśruta — never heard of; pūrvatvāt — due to being previously; sā — the goddess of fortune, Lakṣmī; na — not; upeyāya — went before the Lord; śaṅkitā — being very much afraid.
The goddess of fortune, Lakṣmījī, was requested to go before the Lord by all the demigods present, who because of fear could not do so. But even she had never seen such a wonderful and extraordinary form of the Lord, and thus she could not approach Him.
अहिंसा ब्रह्मचर्यं च त्याग: स्वाध्याय आर्जवम् ॥ ८ ॥
सन्तोष: समदृक्सेवा ग्राम्येहोपरम: शनै: ।
नृणां विपर्ययेहेक्षा मौनमात्मविमर्शनम् ॥ ९ ॥
अन्नाद्यादे: संविभागो भूतेभ्यश्च यथार्हत: ।
तेष्वात्मदेवताबुद्धि: सुतरां नृषु पाण्डव ॥ १० ॥
श्रवणं कीर्तनं चास्य स्मरणं महतां गते: ।
सेवेज्यावनतिर्दास्यं सख्यमात्मसमर्पणम् ॥ ११ ॥
नृणामयं परो धर्म: सर्वेषां समुदाहृत: ।
त्रिंशल्लक्षणवान् राजन्सर्वात्मा येन तुष्यति ॥ १२ ॥
titikṣekṣā śamo damaḥ
ahiṁsā brahmacaryaṁ ca
tyāgaḥ svādhyāya ārjavam
grāmyehoparamaḥ śanaiḥ
nṛṇāṁ viparyayehekṣā
maunam ātma-vimarśanam
bhūtebhyaś ca yathārhataḥ
teṣv ātma-devatā-buddhiḥ
sutarāṁ nṛṣu pāṇḍava
smaraṇaṁ mahatāṁ gateḥ
sevejyāvanatir dāsyaṁ
sakhyam ātma-samarpaṇam
sarveṣāṁ samudāhṛtaḥ
triṁśal-lakṣaṇavān rājan
sarvātmā yena tuṣyati
satyam — speaking the truth without distortion or deviation; dayā — sympathy to everyone suffering; tapaḥ — austerities (such as observing fasts at least twice in a month on the day of Ekādaśī); śaucam — cleanliness (bathing regularly at least twice a day, morning and evening, and remembering to chant the holy name of God); titikṣā — toleration (being unagitated by seasonal changes or inconvenient circumstances); īkṣā — distinguishing between good and bad; śamaḥ — control of the mind (not allowing the mind to act whimsically); damaḥ — control of the senses (not allowing the senses to act without control); ahiṁsā — nonviolence (not subjecting any living entity to the threefold miseries); brahmacaryam — continence or abstaining from misuse of one’s semen (not indulging in sex with women other than one’s own wife and not having sex with one’s own wife when sex is forbidden, like during the period of menstruation); ca — and; tyāgaḥ — giving in charity at least fifty percent of one’s income; svādhyāyaḥ — reading of transcendental literatures like Bhagavad-gītā, Śrīmad-Bhāgavatam, Rāmāyaṇa and Mahābhārata (or, for those not in Vedic culture, reading of the Bible or Koran); ārjavam — simplicity (freedom from mental duplicity); santoṣaḥ — being satisfied with that which is available without severe endeavor; samadṛk-sevā — rendering service to saintly persons who make no distinctions between one living being and another and who see every living being as a spirit soul (paṇḍitāḥ sama-darśinaḥ); grāmya-īhā-uparamaḥ — not taking part in so-called philanthropic activities; śanaiḥ — gradually; nṛṇām — in human society; viparyaya-īhā — the unnecessary activities; īkṣā — discussing; maunam — being grave and silent; ātma — into the self; vimarśanam — research (as to whether one is the body or the soul); anna-ādya-ādeḥ — of food and drink, etc.; saṁvibhāgaḥ — equal distribution; bhūtebhyaḥ — to different living entities; ca — also; yathā-arhataḥ — as befitting; teṣu — all living entities; ātma-devatā-buddhiḥ — accepting as the self or the demigods; sutarām — preliminarily; nṛṣu — among all human beings; pāṇḍava — O Mahārāja Yudhiṣṭhira; śravaṇam — hearing; kīrtanam — chanting; ca — also; asya — of Him (the Lord); smaraṇam — remembering (His words and activities); mahatām — of great saintly persons; gateḥ — who is the shelter; sevā — service; ijyā — worship; avanatiḥ — offering obeisances; dāsyam — accepting the service; sakhyam — to consider as a friend; ātma-samarpaṇam — surrendering one’s whole self; nṛṇām — of all human beings; ayam — this; paraḥ — the supermost; dharmaḥ — religious principle; sarveṣām — of all; samudāhṛtaḥ — described fully; triṁśat-lakṣaṇa-vān — possessing thirty characteristics; rājan — O King; sarva-ātmā — the Supreme Lord, the Supersoul of all; yena — by which; tuṣyati — is satisfied.
These are the general principles to be followed by all human beings: truthfulness, mercy, austerity (observing fasts on certain days of the month), bathing twice a day, tolerance, discrimination between right and wrong, control of the mind, control of the senses, nonviolence, celibacy, charity, reading of scripture, simplicity, satisfaction, rendering service to saintly persons, gradually taking leave of unnecessary engagements, observing the futility of the unnecessary activities of human society, remaining silent and grave and avoiding unnecessary talk, considering whether one is the body or the soul, distributing food equally to all living entities (both men and animals), seeing every soul (especially in the human form) as a part of the Supreme Lord, hearing about the activities and instructions given by the Supreme Personality of Godhead (who is the shelter of the saintly persons), chanting about these activities and instructions, always remembering these activities and instructions, trying to render service, performing worship, offering obeisances, becoming a servant, becoming a friend, and surrendering one’s whole self. O King Yudhiṣṭhira, these thirty qualifications must be acquired in the human form of life. Simply by acquiring these qualifications, one can satisfy the Supreme Personality of Godhead.
ज्ञानं दयाच्युतात्मत्वं सत्यं च ब्रह्मलक्षणम् ॥ २१ ॥
santoṣaḥ kṣāntir ārjavam
jñānaṁ dayācyutātmatvaṁ
satyaṁ ca brahma-lakṣaṇam
śamaḥ — control of the mind; damaḥ — control of the senses; tapaḥ — austerity and penance; śaucam — cleanliness; santoṣaḥ — satisfaction; kṣāntiḥ — forgiveness (being unagitated by anger); ārjavam — simplicity; jñānam — knowledge; dayā — mercy; acyuta-ātmatvam — accepting oneself as an eternal servant of the Lord; satyam — truthfulness; ca — also; brahma-lakṣaṇam — the symptoms of a brāhmaṇa..
The symptoms of a brāhmaṇa are control of the mind, control of the senses, austerity and penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge, mercy, truthfulness, and complete surrender to the Supreme Personality of Godhead.
ज्ञात्वाद्वयोऽथ विरमेद् दग्धयोनिरिवानल: ॥ ३१ ॥
cin-mātram avaśeṣitam
jñātvādvayo ’tha viramed
dagdha-yonir ivānalaḥ
iti — thus; akṣaratayā — because of being spiritual; ātmānam — oneself (the individual soul); cit-mātram — completely spiritual; avaśeṣitam — the remaining balance (after the material elements are merged, one after another, into the original Supersoul); jñātvā — understanding; advayaḥ — without differentiation, or of the same quality as the Paramātmā; atha — thus; viramet — one should cease from material existence; dagdha-yoniḥ — whose source (the wood) has burnt up; iva — like; analaḥ — flames.
When all the material designations have thus merged into their respective material elements, the living beings, who are all ultimately completely spiritual, being one in quality with the Supreme Being, should cease from material existence, as flames cease when the wood in which they are burning is consumed. When the material body is returned to its various material elements, only the spiritual being remains. This spiritual being is Brahman and is equal in quality with Parabrahman.
त्यक्तं न लिङ्गाद् दण्डादेरन्यत् किञ्चिदनापदि ॥ २ ॥
kaupīnācchādanaṁ param
tyaktaṁ na liṅgād daṇḍāder
anyat kiñcid anāpadi
bibhṛyāt — one should use; yadi — if; asau — a person in the renounced order; vāsaḥ — a garment or covering; kaupīna — a loincloth (just to cover the private parts); ācchādanam — for covering; param — that much only; tyaktam — given up; na — not; liṅgāt — than the distinguishing marks of a sannyāsī; daṇḍa-ādeḥ — like the rod (tridaṇḍa); anyat — other; kiñcit — anything; anāpadi — in ordinary undisturbed times.
A person in the renounced order of life may try to avoid even a dress to cover himself. If he wears anything at all, it should be only a loincloth, and when there is no necessity, a sannyāsī should not even accept a daṇḍa. A sannyāsī should avoid carrying anything but a daṇḍa and kamaṇḍalu.
वादवादांस्त्यजेत्तर्कान्पक्षं कंच न संश्रयेत् ॥ ७ ॥
nopajīveta jīvikām
vāda-vādāṁs tyajet tarkān
pakṣaṁ kaṁca na saṁśrayet
na — not; asat-śāstreṣu — literature like newspapers, novels, dramas and fiction; sajjeta — one should be attached or should indulge in reading; na — nor; upajīveta — one should try to live; jīvikām — upon some professional literary career; vāda-vādān — unnecessary arguments on different aspects of philosophy; tyajet — one should give up; tarkān — arguments and counterarguments; pakṣam — faction; kaṁca — any; na — not; saṁśrayet — should take shelter of.
Literature that is a useless waste of time — in other words, literature without spiritual benefit — should be rejected. One should not become a professional teacher as a means of earning one’s livelihood, nor should one indulge in arguments and counterarguments. Nor should one take shelter of any cause or faction.
मनो वैकारिके हुत्वा तं मायायां जुहोत्यनु ॥ ४३ ॥
tāṁ manasy artha-vibhrame
mano vaikārike hutvā
taṁ māyāyāṁ juhoty anu
vikalpam — discrimination (between good and bad, one person and another, one nation and another, and all similar discrimination); juhuyāt — one should offer as oblations; cittau — in the fire of consciousness; tām — that consciousness; manasi — in the mind; artha-vibhrame — the root of all acceptance and rejection; manaḥ — that mind; vaikārike — in false ego, identification of oneself with matter; hutvā — offering as oblations; tam — this false ego; māyāyām — in the total material energy; juhoti — offers as oblations; anu — following this principle.
The mental concoction of discrimination between good and bad should be accepted as one unit and then invested in the mind, which should then be invested in the false ego. The false ego should be invested in the total material energy. This is the process of fighting false discrimination.
यद्वदन्ति यदिच्छन्ति चानुमोदेत निर्मम: ॥ ६ ॥
bhrātaraḥ suhṛdo ’pare
yad vadanti yad icchanti
cānumodeta nirmamaḥ
jñātayaḥ — relatives, family members; pitarau — the father and mother; putrāḥ — children; bhrātaraḥ — brothers; suhṛdaḥ — friends; apare — and others; yat — whatever; vadanti — they suggest (in regard to one’s means of livelihood); yat — whatever; icchanti — they wish; ca — and; anumodeta — he should agree; nirmamaḥ — but without taking them seriously.
An intelligent man in human society should make his own program of activities very simple. If there are suggestions from his friends, children, parents, brothers or anyone else, he should externally agree, saying, “Yes, that is all right,” but internally he should be determined not to create a cumbersome life in which the purpose of life will not be fulfilled.
अप्येकामात्मनो दारां नृणां स्वत्वग्रहो यत: ॥ ११ ॥
kāmān saṁvibhajed yathā
apy ekām ātmano dārāṁ
nṛṇāṁ svatva-graho yataḥ
ā — even up to; śva — the dog; agha — sinful animals or living entities; ante avasāyibhyaḥ — unto the caṇḍālas, the lowest of men (dog-eaters and hog-eaters); kāmān — the necessities of life; saṁvibhajet — should divide; yathā — as much as (deserved); api — even; ekām — one; ātmanaḥ — own; dārām — the wife; nṛṇām — of the people in general; svatva-grahaḥ — the wife is accepted as being identical with one’s self; yataḥ — because of which.
Dogs, fallen persons and untouchables, including caṇḍālas [dog-eaters], should all be maintained with their proper necessities, which should be contributed by the householders. Even one’s wife at home, with whom one is most intimately attached, should be offered for the reception of guests and people in general.
तन्मूलत्वादच्युतेज्या सर्वजीवात्मतर्पणम् ॥ ३६ ॥
aṇḍa-kośāṅghripo mahān
tan-mūlatvād acyutejyā
sarva-jīvātma-tarpaṇam
jīva-rāśibhiḥ — by millions and millions of living entities; ākīrṇaḥ — filled up or spread over; aṇḍa-kośa — the whole universe; aṅghripaḥ — like a tree; mahān — very, very great; tat-mūlatvāt — because of being the root of this tree; acyuta-ijyā — worship of the Supreme Personality of Godhead; sarva — of all; jīva-ātma — living entities; tarpaṇam — satisfaction.
The entire universe, which is full of living entities, is like a tree whose root is the Supreme Personality of Godhead, Acyuta [Kṛṣṇa]. Therefore simply by worshiping Lord Kṛṣṇa one can worship all living entities.
तपसा विद्यया तुष्टया धत्ते वेदं हरेस्तनुम् ॥ ४१ ॥
supātraṁ brāhmaṇaṁ viduḥ
tapasā vidyayā tuṣṭyā
dhatte vedaṁ hares tanum
puruṣeṣu — among persons; api — indeed; rāja-indra — O best of kings; su-pātram — the best person; brāhmaṇam — the qualified brāhmaṇa; viduḥ — one should know; tapasā — due to austerity; vidyayā — education; tuṣṭyā — and satisfaction; dhatte — he assumes; vedam — the transcendental knowledge known as Veda; hareḥ — of the Supreme Personality of Godhead; tanum — body, or representation.
My dear King, of all persons a qualified brāhmaṇa must be accepted as the best within this material world because such a brāhmaṇa, by practicing austerity, Vedic studies and satisfaction, becomes the counterpart body of the Supreme Personality of Godhead.
न्यासो दण्डस्य भूतेषु मनोवाक्कायजस्य य: ॥ ८ ॥
nṛṇāṁ sad-dharmam icchatām
nyāso daṇḍasya bhūteṣu
mano-vāk-kāyajasya yaḥ
na — never; etādṛśaḥ — like this; paraḥ — a supreme or superior; dharmaḥ — religion; nṛṇām — of persons; sat-dharmam — superior religion; icchatām — being desirous of; nyāsaḥ — giving up; daṇḍasya — causing trouble because of envy; bhūteṣu — unto the living entities; manaḥ — in terms of the mind; vāk — words; kāya-jasya — and body; yaḥ — which.
Persons who want to advance in superior religion are advised to give up all envy of other living entities, whether in relationship to the body, words or mind. There is no religion superior to this.
अर्थानर्थेक्षया लोभं भयं तत्त्वावमर्शनात् ॥ २२ ॥
krodhaṁ kāma-vivarjanāt
arthānarthekṣayā lobhaṁ
bhayaṁ tattvāvamarśanāt
asaṅkalpāt — by determination; jayet — one should conquer; kāmam — lusty desire; krodham — anger; kāma-vivarjanāt — by giving up the objective of sense desire; artha — accumulation of wealth; anartha — a cause of trouble; īkṣayā — by considering; lobham — greed; bhayam — fear; tattva — the truth; avamarśanāt — by considering.
By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.
योगान्तरायान्मौनेन हिंसां कामाद्यनीहया ॥ २३ ॥
dambhaṁ mahad-upāsayā
yogāntarāyān maunena
hiṁsāṁ kāmādy-anīhayā
ānvīkṣikyā — by deliberation upon material and spiritual subject matters; śoka — lamentation; mohau — and illusion; dambham — false pride; mahat — a Vaiṣṇava; upāsayā — by serving; yoga-antarāyān — obstacles on the path of yoga; maunena — by silence; hiṁsām — envy; kāma-ādi — for sense gratification; anīhayā — without endeavor.
By discussing spiritual knowledge one can conquer lamentation and illusion, by serving a great devotee one can become prideless, by keeping silent one can avoid obstacles on the path of mystic yoga, and simply by stopping sense gratification one can conquer envy.
आत्मजं योगवीर्येण निद्रां सत्त्वनिषेवया ॥ २४ ॥
daivaṁ jahyāt samādhinā
ātmajaṁ yoga-vīryeṇa
nidrāṁ sattva-niṣevayā
kṛpayā — by being merciful to all other living entities; bhūta-jam — because of other living entities; duḥkham — suffering; daivam — sufferings imposed by providence; jahyāt — one should give up; samādhinā — by trance or meditation; ātma-jam — sufferings due to the body and mind; yoga-vīryeṇa — by practicing haṭha-yoga, prāṇāyāma and so forth; nidrām — sleeping; sattva-niṣevayā — by developing brahminical qualifications or the mode of goodness.
By good behavior and freedom from envy one should counteract sufferings due to other living entities, by meditation in trance one should counteract sufferings due to providence, and by practicing haṭha-yoga, prāṇāyāma and so forth one should counteract sufferings due to the body and mind. Similarly, by developing the mode of goodness, especially in regard to eating, one should conquer sleep.
स्थिरं सुखं समं तस्मिन्नासीतर्ज्वङ्ग ओमिति ॥ ३१ ॥
saṁsthāpyāsanam ātmanaḥ
sthiraṁ sukhaṁ samaṁ tasminn
āsītarjv-aṅga om iti
deśe — in a place; śucau — very sacred; same — level; rājan — O King; saṁsthāpya — placing; āsanam — on the seat; ātmanaḥ — one’s self; sthiram — very steady; sukham — comfortably; samam — equipoised; tasmin — on that sitting place; āsīta — one should sit down; ṛju-aṅgaḥ — the body perpendicularly straight; om — the Vedic mantra praṇava; iti — in this way.
My dear King, in a sacred and holy place of pilgrimage one should select a place in which to perform yoga. The place must be level and not too high or low. There one should sit very comfortably, being steady and equipoised, keeping his body straight, and thus begin chanting the Vedic praṇava.
[...] The Hare Kṛṣṇa mahā-mantra, however, may be chanted at any place and any time, and this will bring results very quickly. Yet even while chanting the Hare Kṛṣṇa mantra one may observe regulative principles. Thus while sitting and chanting one may keep his body straight, and this will help one in the chanting process; otherwise one may feel sleepy.
हयानभीषून्मन इन्द्रियेशम् ।
वर्त्मानि मात्रा धिषणां च सूतं
सत्त्वं बृहद् बन्धुरमीशसृष्टम् ॥ ४१ ॥
hayān abhīṣūn mana indriyeśam
vartmāni mātrā dhiṣaṇāṁ ca sūtaṁ
sattvaṁ bṛhad bandhuram īśa-sṛṣṭam
āhuḥ — it is said; śarīram — the body; ratham — the chariot; indriyāṇi — the senses; hayān — the horses; abhīṣūn — the reins; manaḥ — the mind; indriya — of the senses; īśam — the master; vartmāni — the destinations; mātrāḥ — the sense objects; dhiṣaṇām — the intelligence; ca — and; sūtam — the chariot driver; sattvam — consciousness; bṛhat — great; bandhuram — bondage; īśa — by the Supreme Personality of Godhead; sṛṣṭam — created.
Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality of Godhead, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, is the cause of bondage in this material world.
चक्रेऽभिमानं रथिनं च जीवम् ।
धनुर्हि तस्य प्रणवं पठन्ति
शरं तु जीवं परमेव लक्ष्यम् ॥ ४२ ॥
cakre ’bhimānaṁ rathinaṁ ca jīvam
dhanur hi tasya praṇavaṁ paṭhanti
śaraṁ tu jīvaṁ param eva lakṣyam
akṣam — the spokes (on the chariot wheel); daśa — ten; prāṇam — the ten kinds of air flowing within the body; adharma — irreligion; dharmau — religion (two sides of the wheel, up and down); cakre — in the wheel; abhimānam — false identification; rathinam — the charioteer or master of the body; ca — also; jīvam — the living entity; dhanuḥ — the bow; hi — indeed; tasya — his; praṇavam — the Vedic mantra oṁkāra; paṭhanti — it is said; śaram — an arrow; tu — but; jīvam — the living entity; param — the Supreme Lord; eva — indeed; lakṣyam — the target.
The ten kinds of air acting within the body are compared to the spokes of the chariot’s wheels, and the top and bottom of the wheel itself are called religion and irreligion. The living entity in the bodily concept of life is the owner of the chariot. The Vedic mantra praṇava is the bow, the pure living entity himself is the arrow, and the target is the Supreme Being.
दर्शश्च पूर्णमासश्च चातुर्मास्यं पशु: सुत: ॥ ४८ ॥
एतदिष्टं प्रवृत्ताख्यं हुतं प्रहुतमेव च ।
पूर्तं सुरालयारामकूपाजीव्यादिलक्षणम् ॥ ४९ ॥
agni-hotrādy-aśāntidam
darśaś ca pūrṇamāsaś ca
cāturmāsyaṁ paśuḥ sutaḥ
hutaṁ prahutam eva ca
pūrtaṁ surālayārāma-
kūpājīvyādi-lakṣaṇam
hiṁsram — a system of killing and sacrificing animals; dravya-mayam — requiring much paraphernalia; kāmyam — full of unlimited material desires; agni-hotra-ādi — ritualistic ceremonies such as the agni-hotra-yajña; aśānti-dam — causing anxieties; darśaḥ — the darśa ritualistic ceremony; ca — and; pūrṇamāsaḥ — the pūrṇamāsa ritualistic ceremony; ca — also; cāturmāsyam — observing four months of regulative principles; paśuḥ — the ceremony of sacrificing animals or paśu-yajña; sutaḥ — the soma-yajña; etat — of all this; iṣṭam — the goal; pravṛtta-ākhyam — known as material attachment; hutam — Vaiśvadeva, an incarnation of the Supreme Personality of Godhead; prahutam — a ceremony called Baliharaṇa; eva — indeed; ca — also; pūrtam — for the benefit of the public; sura-ālaya — constructing temples for demigods; ārāma — resting houses and gardens; kūpa — digging wells; ājīvya-ādi — activities like distributing food and water; lakṣaṇam — symptoms.
The ritualistic ceremonies and sacrifices known as agni-hotra-yajña, darśa-yajña, pūrṇamāsa-yajña, cāturmāsya-yajña, paśu-yajña and soma-yajña are all symptomized by the killing of animals and the burning of many valuables, especially food grains, all for the fulfillment of material desires and the creation of anxiety. Performing such sacrifices, worshiping Vaiśvadeva, and performing the ceremony of Baliharaṇa, which all supposedly constitute the goal of life, as well as constructing temples for demigods, building resting houses and gardens, digging wells for the distribution of water, establishing booths for the distribution of food, and performing activities for public welfare — these are all symptomized by attachment to material desires.
yat kiñca jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam
भजन्त इष्टां गतिमाप्नुवन्ति ।
किं चाशिषो रात्यपि देहमव्ययं
करोतु मेऽदभ्रदयो विमोक्षणम् ॥ १९ ॥
bhajanta iṣṭāṁ gatim āpnuvanti
kiṁ cāśiṣo rāty api deham avyayaṁ
karotu me ’dabhra-dayo vimokṣaṇam
yam — the Supreme Personality of Godhead who; dharma-kāma-artha-vimukti-kāmāḥ — persons who desire the four principles of religion, economic development, sense gratification and salvation; bhajantaḥ — by worshiping; iṣṭām — the objective; gatim — destination; āpnuvanti — can achieve; kim — what to speak of; ca — also; āśiṣaḥ — other benedictions; rāti — He bestows; api — even; deham — a body; avyayam — spiritual; karotu — may He bestow benediction; me — unto me; adabhra-dayaḥ — the Supreme Personality of Godhead, who is unlimitedly merciful; vimokṣaṇam — liberation from the present danger and from the material world.
After worshiping the Supreme Personality of Godhead, those who are interested in the four principles of religion, economic development, sense gratification and liberation obtain from Him what they desire. What then is to be said of other benedictions? Indeed, sometimes the Lord gives a spiritual body to such ambitious worshipers. May that Supreme Personality of Godhead, who is unlimitedly merciful, bestow upon me the benediction of liberation from this present danger and from the materialistic way of life.
शुचय: प्रातरुत्थाय दु:स्वप्नाद्युपशान्तये ॥ १५ ॥
chreyas-kāmā dvijātayaḥ
śucayaḥ prātar utthāya
duḥsvapnādy-upaśāntaye
yathā — without deviation; anukīrtayanti — they chant; etat — this narration of the deliverance of Gajendra; śreyaḥ-kāmāḥ — persons who desire their own auspiciousness; dvi-jātayaḥ — the twice-born (brāhmaṇas, kṣatriyas and vaiśyas); śucayaḥ — especially the brāhmaṇas, who are always clean; prātaḥ — in the morning; utthāya — after getting up from sleep; duḥsvapna-ādi — beginning with sleeping badly at night; upaśāntaye — to counteract all troublesome positions.
Therefore, after getting up from bed in the morning, those who desire their own welfare — especially the brāhmaṇas, kṣatriyas, vaiśyas and in particular the brāhmaṇa Vaiṣṇavas — should chant this narration as it is, without deviation, to counteract the troubles of bad dreams.
[...]
A devotee sometimes accepts a sinful person as his disciple, and to counteract the sinful reactions he accepts from the disciple, he has to see a bad dream. Nonetheless, the spiritual master is so kind that in spite of having bad dreams due to the sinful disciple, he accepts this troublesome business for the deliverance of the victims of Kali-yuga. After initiation, therefore, a disciple should be extremely careful not to commit again any sinful act that might cause difficulties for himself and the spiritual master. Before the Deity, before the fire, before the spiritual master and before the Vaiṣṇavas, the honest disciple promises to refrain from all sinful activity. Therefore he must not again commit sinful acts and thus create a troublesome situation.
इत्यादिश्य हृषीकेश: प्राध्माय जलजोत्तमम् ।
हर्षयन्विबुधानीकमारुरोह खगाधिपम् ॥ २६ ॥
ity ādiśya hṛṣīkeśaḥ
prādhmāya jalajottamam
harṣayan vibudhānīkam
āruroha khagādhipam
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; ādiśya — advising; hṛṣīkeśaḥ — the Supreme Personality of Godhead, known as Hṛṣīkeśa; prādhmāya — blowing; jala-ja-uttamam — the conchshell, the best of the aquatics; harṣayan — pleasing; vibudha-anīkam — the host of demigods, headed by Lord Brahmā and Lord Śiva; āruroha — got up; khaga-adhipam — on the back of Garuḍa.
Śrī Śukadeva Gosvāmī continued: After giving this instruction, the Lord, who is known as Hṛṣīkeśa, bugled with His Pāñcajanya conchshell, in this way pleasing all the demigods, headed by Lord Brahmā. Then He mounted the back of His carrier, Garuḍa.
मर्थेन्द्रियाभासमनिद्रमव्रणम् ।
छायातपौ यत्र न गृध्रपक्षौ
तमक्षरं खं त्रियुगं व्रजामहे ॥ २७ ॥
arthendriyābhāsam anidram avraṇam
chāyātapau yatra na gṛdhra-pakṣau
tam akṣaraṁ khaṁ tri-yugaṁ vrajāmahe
vipaścitam — unto the omniscient; prāṇa — how the living force is working; manaḥ — how the mind is working; dhiya — how the intelligence is working; ātmanām — of all living entities; artha — the objects of the senses; indriya — the senses; ābhāsam — knowledge; anidram — always awake and free from ignorance; avraṇam — without a material body subject to pains and pleasures; chāyā-ātapau — the shelter for all who are suffering from ignorance; yatra — wherein; na — not; gṛdhra-pakṣau — partiality toward any living being; tam — unto Him; akṣaram — infallible; kham — all-pervading like the sky; tri-yugam — appearing with six opulences in three yugas (Satya, Tretā and Dvāpara); vrajāmahe — I take shelter.
The Supreme Personality of Godhead directly and indirectly knows how everything, including the living force, mind and intelligence, is working under His control. He is the illuminator of everything and has no ignorance. He does not have a material body subject to the reactions of previous activities, and He is free from the ignorance of partiality and materialistic education. I therefore take shelter of the lotus feet of the Supreme Lord, who is eternal, all-pervading and as great as the sky and who appears with six opulences in three yugas [Satya, Tretā and Dvāpara].
Purport
[...] The Supreme Lord is described as tri-yuga because although He appeared variously in Satya-yuga, Tretā-yuga and Dvāpara-yuga, when He appeared in Kali-yuga He never declared Himself the Supreme Personality of Godhead. [...]
धर्म: स्तनादितर: पृष्ठतोऽभूत् ।
द्यौर्यस्य शीर्ष्णोऽप्सरसो विहारात्
प्रसीदतां न: स महाविभूति: ॥ ४० ॥
dharmaḥ stanād itaraḥ pṛṣṭhato ’bhūt
dyaur yasya śīrṣṇo ’psaraso vihārāt
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
śrīḥ — the goddess of fortune; vakṣasaḥ — from His chest; pitaraḥ — the inhabitants of Pitṛloka; chāyayā — from His shadow; āsan — became possible; dharmaḥ — the principle of religion; stanāt — from His bosom; itaraḥ — irreligion (the opposite of dharma); pṛṣṭhataḥ — from the back; abhūt — became possible; dyauḥ — the heavenly planets; yasya — of whom; śīrṣṇaḥ — from the top of the head; apsarasaḥ — the inhabitants of Apsaroloka; vihārāt — by His sense enjoyment; prasīdatām — kindly be pleased; naḥ — upon us; saḥ — He (the Supreme Personality of Godhead); mahā-vibhūtiḥ — the greatest in all prowess.
The goddess of fortune was generated from His chest, the inhabitants of Pitṛloka from His shadow, religion from His bosom, and irreligion [the opposite of religion] from His back. The heavenly planets were generated from the top of His head, and the Apsarās from His sense enjoyment. May that supremely powerful Personality of Godhead be pleased with us.
एवमाराधनं विष्णो: सर्वेषामात्मनश्च हि ॥ ४९ ॥
taror mūlāvasecanam
evam ārādhanaṁ viṣṇoḥ
sarveṣām ātmanaś ca hi
yathā — as; hi — indeed; skandha — of the trunk; śākhānām — and of the branches; taroḥ — of a tree; mūla — the root; avasecanam — watering; evam — in this way; ārādhanam — worship; viṣṇoḥ — of Lord Viṣṇu; sarveṣām — of everyone; ātmanaḥ — of the Supersoul; ca — also; hi — indeed.
When one pours water on the root of a tree, the trunk and branches of the tree are automatically pleased. Similarly, when one becomes a devotee of Lord Viṣṇu, everyone is served, for the Lord is the Supersoul of everyone.
Purport by MGDAS
This is the famous verse that Srila Prabhupada many times paraphrased in the Bhagavad-gita As It Is and many lectures.
अजातजन्मस्थितिसंयमाया-
गुणाय निर्वाणसुखार्णवाय ।
अणोरणिम्नेऽपरिगण्यधाम्ने
ajāta-janma-sthiti-saṁyamāyā-
guṇāya nirvāṇa-sukhārṇavāya
aṇor aṇimne ’parigaṇya-dhāmne
mahānubhāvāya namo namas te
śrī-brahmā uvāca — Lord Brahmā said; ajāta-janma-sthiti-saṁyamāya — unto the Supreme Personality of Godhead, who is never born but whose appearance in different incarnations never ceases; aguṇāya — never affected by the material modes of nature (sattva-guṇa, rajo-guṇa and tamo-guṇa); nirvāṇa-sukha-arṇavāya — unto the ocean of eternal bliss, beyond material existence; aṇoḥ aṇimne — smaller than the atom; aparigaṇya-dhāmne — whose bodily features are never to be conceived by material speculation; mahā-anubhāvāya — whose existence is inconceivable; namaḥ — offering our obeisances; namaḥ — again offering our obeisances; te — unto You.
Lord Brahmā said: Although You are never born, Your appearance and disappearance as an incarnation never cease. You are always free from the material qualities, and You are the shelter of transcendental bliss resembling an ocean. Eternally existing in Your transcendental form, You are the supreme subtle of the most extremely subtle. We therefore offer our respectful obeisances unto You, the Supreme, whose existence is inconceivable.
एवमामन्त्र्य भगवान्भवानीं विश्वभावन: ।
तद् विषं जग्धुमारेभे प्रभावज्ञान्वमोदत ॥ ४१ ॥
evam āmantrya bhagavān
bhavānīṁ viśva-bhāvanaḥ
tad viṣaṁ jagdhum ārebhe
prabhāva-jñānvamodata
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; evam — in this way; āmantrya — addressing; bhagavān — Lord Śiva; bhavānīm — Bhavānī; viśva-bhāvanaḥ — the well-wisher of all the universe; tat viṣam — that poison; jagdhum — to drink; ārebhe — began; prabhāva-jñā — mother Bhavānī, who perfectly knew the capability of Lord Śiva; anvamodata — gave her permission.
Śrīla Śukadeva Gosvāmī continued: After informing Bhavānī in this way, Lord Śiva began to drink the poison, and Bhavānī, who knew perfectly well the capabilities of Lord Śiva, gave him her permission to do so.
न हृष्यन्ति न शोचन्ति तत्र यूयमपण्डिता: ॥ ८ ॥
jagat paśyanti sūrayaḥ
na hṛṣyanti na śocanti
tatra yūyam apaṇḍitāḥ
tat — therefore; idam — this whole material world; kāla-raśanam — is moving because of time eternal; jagat — moving forward (this whole universe); paśyanti — observe; sūrayaḥ — those who are intelligent by admission of the truth; na — not; hṛṣyanti — become jubilant; na — nor; śocanti — lament; tatra — in such; yūyam — all of you demigods; apaṇḍitāḥ — not very learned (having forgotten that you are working under eternal time).
Seeing the movements of time, those who are cognizant of the real truth neither rejoice nor lament for different circumstances. Therefore, because you are jubilant due to your victory, you should be considered not very learned.
सावर्णेरन्तरस्यायं भवितेन्द्रो मदाश्रय: ॥ ३१ ॥
duṣprāpam amarair api
sāvarṇer antarasyāyaṁ
bhavitendro mad-āśrayaḥ
eṣaḥ — Bali Mahārāja; me — by Me; prāpitaḥ — has achieved; sthānam — a place; duṣprāpam — extremely difficult to obtain; amaraiḥ api — even by the demigods; sāvarṇeḥ antarasya — during the period of the Manu known as Sāvarṇi; ayam — this Bali Mahārāja; bhavitā — will become; indraḥ — the lord of the heavenly planet; mat-āśrayaḥ — completely under My protection.
The Lord continued: Because of his great tolerance, I have given him a place not obtainable even by the demigods. He will become King of the heavenly planets during the period of the Manu known as Sāvarṇi.
Purport by MGDAS
This verse describes that Bali will be the next Indra, during the 8th manvantara ruled by Sāvarṇi Manu, about 189 million years from now.
सप्तमे ह्यद्यतनादूर्ध्वमहन्येतदरिंदम ।
निमङ्क्ष्यत्यप्ययाम्भोधौ त्रैलोक्यं भूर्भुवादिकम् ॥ ३२ ॥
saptame hy adyatanād ūrdhvam
ahany etad arindama
nimaṅkṣyaty apyayāmbhodhau
trailokyaṁ bhūr-bhuvādikam
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; saptame — on the seventh; hi — indeed; adyatanāt — from today; ūrdhvam — forward; ahani — on the day; etat — this creation; arimdama — O King who can subdue your enemies; nimaṅkṣyati — shall be inundated; apyaya-ambhodhau — in the ocean of destruction; trailokyam — the three lokas; bhūḥ-bhuva-ādikam — namely Bhūrloka, Bhuvarloka and Svarloka.
The Supreme Personality of Godhead said: O King, who can subdue your enemies, on the seventh day from today the three worlds — Bhūḥ, Bhuvaḥ and Svaḥ — will all merge into the water of inundation.
सप्तर्षिभि: परिवृत: सर्वसत्त्वोपबृंहित: ॥ ३४ ॥
आरुह्य बृहतीं नावं विचरिष्यस्यविक्लव: ।
एकार्णवे निरालोके ऋषीणामेव वर्चसा ॥ ३५ ॥
bījāny uccāvacāni ca
saptarṣibhiḥ parivṛtaḥ
sarva-sattvopabṛṁhitaḥ
vicariṣyasy aviklavaḥ
ekārṇave nirāloke
ṛṣīṇām eva varcasā
tvam — you; tāvat — until that time; oṣadhīḥ — herbs; sarvāḥ — all kinds of; bījāni — seeds; ucca-avacāni — lower and higher; ca — and; sapta-ṛṣibhiḥ — by the seven ṛṣis; parivṛtaḥ — surrounded; sarva-sattva — all kinds of living entities; upabṛṁhitaḥ — surrounded by; āruhya — getting on; bṛhatīm — very large; nāvam — boat; vicariṣyasi — shall travel; aviklavaḥ — without moroseness; eka-arṇave — in the ocean of inundation; nirāloke — without being illuminated; ṛṣīṇām — of the great ṛṣis; eva — indeed; varcasā — by the effulgence.
Thereafter, O King, you shall collect all types of herbs and seeds and load them on that great boat. Then, accompanied by the seven ṛṣis and surrounded by all kinds of living entities, you shall get aboard that boat, and without moroseness you shall easily travel with your companions on the ocean of inundation, the only illumination being the effulgence of the great ṛṣis.
विकर्षन् विचरिष्यामि यावद् ब्राह्मी निशा प्रभो ॥ ३७ ॥
saha-nāvam udanvati
vikarṣan vicariṣyāmi
yāvad brāhmī niśā prabho
aham — I; tvām — unto you; ṛṣibhiḥ — with all the saintly persons; sārdham — all together; saha — with; nāvam — the boat; udanvati — in the water of devastation; vikarṣan — contacting; vicariṣyāmi — I shall travel; yāvat — as long as; brāhmī — pertaining to Lord Brahmā; niśā — night; prabho — O King.
Pulling the boat, with you and all the ṛṣis in it, O King, I shall travel in the water of devastation until the night of Lord Brahmā’s slumber is over.
Purport by MGDAS
It seems that during Brahma's day, just before mid-day ie, he takes a little nap. If this is only once in this kalpa (a day of Brahma) or in every kalpa is not clear. There is even mention that it is actually every manvantara, this is called a manvantara-sandhya, which last as long as 1 satya-yuga (about 1,700,000 human years). The acarya's indicate that it was only in this kalpa.
Here is the translation from the four verses given at the end of the purport of ŚB 8.24.37 from Laghu-bhāgavatāmṛta, Chapter Three: Lilavatara-nirupana - The Lila-avataras, texts 18-21.
Verse 1
madhye manvantarasyaiva muneḥ śāpān manuṁ prati
pralayo ’sau babhūveti purāṇe kvacid īryate
"It is stated somewhere in the Purāṇas that this partial devastation (pralaya) took place in the middle of a manvantara period due to the curse of a sage pronounced against the Manu."
Verse 2
ayam ākasmiko jātaś cākṣuṣasyāntare manoḥ
pralayaḥ padmanābhasya līlayeti ca kutracit
"Elsewhere it is said that this devastation occurred suddenly (ākasmikaḥ) at the end of the Cākṣuṣa Manu simply as a pastime (līlā) of the Lord, Padmanābha (the lotus-navelled Viṣṇu)."
Verse 3
sarva-manvantarasyānte pralayo niścitaṁ bhavet
viṣṇu-dharmottare tv etat mārkaṇḍeyeṇa bhāṣitam
"In the text Viṣṇu-dharmottara, it is stated by the sage Mārkaṇḍeya that a partial devastation definitely (niścitam) occurs at the end of every single manvantara."
Verse 4
manor ante layo nāsti manave ’darśi māyayā
viṣṇuneti bruvāṇais tu svāmibhir naiṣa manyate
"However, the great commentator [Śrīdhara] Svāmī does not accept this view. He states that there is no actual devastation at the end of a Manu; rather, the Lord simply displayed the illusion (māyā) of a devastation to the Manu."
For the synonyms see: Inundation Of The Three Worlds
एकशृङ्गधरो मत्स्यो हैमो नियुतयोजन: ॥ ४४ ॥
prādurāsīn mahārṇave
eka-śṛṅga-dharo matsyo
haimo niyuta-yojanaḥ
saḥ — the Lord; anudhyātaḥ — being meditated upon; tataḥ — thereafter (hearing the words of the saintly brāhmaṇas); rājñā — by the King; prādurāsīt — appeared (before him); mahā-arṇave — in the great ocean of inundation; eka-śṛṅga-dharaḥ — with one horn; matsyaḥ — a big fish; haimaḥ — made of gold; niyuta-yojanaḥ — eight million miles long.
Then, while the King constantly meditated upon the Supreme Personality of Godhead, a large golden fish appeared in the ocean of inundation. The fish had one horn and was eight million miles long.
मोहपाशो दृढश्छिन्नो भगवंस्तव दर्शनात् ॥ २६ ॥
kāma-karmendriyāśayaḥ
moha-pāśo dṛḍhaś chinno
bhagavaṁs tava darśanāt
adya — today; naḥ — our; sarva-bhūta-ātman — O You, who are the Supersoul; kāma-karma-indriya-āśayaḥ — being under the influence of lusty desires and fruitive activities; moha-pāśaḥ — this hard knot of illusion; dṛḍhaḥ — very strong; chinnaḥ — broken; bhagavan — O my Lord; tava darśanāt — simply by seeing You.
O Supersoul of all living entities, O Personality of Godhead, simply by seeing You I have now been freed from all lusty desires, which are the root cause of insurmountable illusion and bondage in the material world.
bhavauṣadhāc chrotra-mano-’bhirāmāt
ka uttamaśloka-guṇānuvādāt
pumān virajyeta vinā paśughnāt
nivṛtta — released from; tarṣaiḥ — lust or material activities; upagīyamānāt — which is described or sung; bhava-auṣadhāt — which is the right medicine for the material disease; śrotra — the process of aural reception; manaḥ — the subject matter of thought for the mind; abhirāmāt — from the pleasing vibrations from such glorification; kaḥ — who; uttamaśloka — of the Supreme Personality of Godhead; guṇa-anuvādāt — from describing such activities; pumān — a person; virajyeta — can keep himself aloof; vinā — except; paśu-ghnāt — either a butcher or one who is killing his own personal existence.
Glorification of the Supreme Personality of Godhead is performed in the paramparā system, that is, it is conveyed from the spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?
भ्रश्यन्ति मार्गात्त्वयि बद्धसौहृदा: ।
त्वयाभिगुप्ता विचरन्ति निर्भया
विनायकानीकपमूर्धसु प्रभो ॥ ३३ ॥
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho
tathā — like them (the nondevotees); na — not; te — they (the devotees); mādhava — O Lord, husband of the goddess of fortune; tāvakāḥ — the followers of the devotional path, the devotees; kvacit — in any circumstances; bhraśyanti — fall down; mārgāt — from the path of devotional service; tvayi — unto You; baddha-sauhṛdāḥ — because of being fully attached to Your lotus feet; tvayā — by You; abhiguptāḥ — always protected from all dangers; vicaranti — they move; nirbhayāḥ — without fear; vināyaka-anīkapa — the enemies who maintain paraphernalia to oppose the bhakti cult; mūrdhasu — on their heads; prabho — O Lord.
O Mādhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.
यथावकाशं पुरुष: परो भवान् ।
बिभर्ति सोऽयं मम गर्भगोऽभू-
दहो नृलोकस्य विडम्बनं हि तत् ॥ ३१ ॥
yathāvakāśaṁ puruṣaḥ paro bhavān
bibharti so ’yaṁ mama garbhago ’bhūd
aho nṛ-lokasya viḍambanaṁ hi tat
viśvam — the entire cosmic manifestation; yat etat — containing all moving and nonmoving creations; sva-tanau — within Your body; niśā-ante — at the time of devastation; yathā-avakāśam — shelter in Your body without difficulty; puruṣaḥ — the Supreme Personality of Godhead; paraḥ — transcendental; bhavān — Your Lordship; bibharti — keep; saḥ — that (Supreme Personality of Godhead); ayam — this form; mama — my; garbha-gaḥ — came within my womb; abhūt — it so happened; aho — alas; nṛ-lokasya — within this material world of living entities; viḍambanam — it is impossible to think of; hi — indeed; tat — that (kind of conception).
At the time of devastation, the entire cosmos, containing all created moving and nonmoving entities, enters Your transcendental body and is held there without difficulty. But now this transcendental form has taken birth from my womb. People will not be able to believe this, and I shall become an object of ridicule.
दास्यं गतानां परदैवतेन ।
मायाश्रितानां नरदारकेण
साकं विजह्रु: कृतपुण्यपुञ्जा: ॥ ११ ॥
māyāśritānāṁ nara-dārakeṇa
sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ
ittham — in this way; satām — of the transcendentalists; brahma-sukha-anubhūtyā — with Kṛṣṇa, the source of brahma-sukha (Kṛṣṇa is Parabrahman, and from Him originates His personal effulgence); dāsyam — servitorship; gatānām — of the devotees who have accepted; para-daivatena — with the Supreme Personality of Godhead; māyā-āśritānām — for those in the clutches of material energy; nara-dārakeṇa — with Him who is like an ordinary child; sākam — along with; vijahruḥ — enjoyed; kṛta-puṇya-puñjāḥ — all these boys, who had accumulated the results of life after life of pious activities.
In this way, all the cowherd boys used to play with Kṛṣṇa, who is the source of the Brahman effulgence for jñānīs desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?
Purport by MGDasa
अस्पृष्टभूरिमाहात्म्या अपि ह्युपनिषद्दृशाम् ॥ ५४ ॥
mātraika-rasa-mūrtayaḥ
aspṛṣṭa-bhūri-māhātmyā
api hy upaniṣad-dṛśām
satya — eternal; jñāna — having full knowledge; ananta — unlimited; ānanda — fully blissful; mātra — only; eka-rasa — always existing; mūrtayaḥ — forms; aspṛṣṭa-bhūri-māhātmyāḥ — whose great glory is not touched; api — even; hi — because; upaniṣat-dṛśām — by those jñānīs who are engaged in studying the Upaniṣads..
The viṣṇu-mūrtis all had eternal, unlimited forms, full of knowledge and bliss and existing beyond the influence of time. Their great glory was not even to be touched by the jñānīs engaged in studying the Upaniṣads.
Purport by MGDASA
According to some, Sridhar Swami commented on this verse, in fact it was from a manuscript provided by Madhvacarya, the point being that all the cows and cowherd boys were actually replaced by full fledged Krsna's or Visnu's, not some maya (mayavada). These were actual Visnu-murti's; forms of Krsna, as confirmed by this verse.
बिभ्रद् वास: कनककपिशं वैजयन्तीं च मालाम् ।
रन्ध्रान् वेणोरधरसुधया पूरयन्गोपवृन्दै-
र्वृन्दारण्यं स्वपदरमणं प्राविशद् गीतकीर्ति: ॥ ५ ॥
bibhrad vāsaḥ kanaka-kapiśaṁ vaijayantīṁ ca mālām
randhrān veṇor adhara-sudhayāpūrayan gopa-vṛndair
vṛndāraṇyaṁ sva-pada-ramaṇaṁ prāviśad gīta-kīrtiḥ
barha — a peacock feather; āpīḍam — as the decoration of His head; naṭa-vara — of the best of dancers; vapuḥ — the transcendental body; karṇayoḥ — on the ears; karṇikāram — a particular kind of blue lotuslike flower; bibhrat — wearing; vāsaḥ — garments; kanaka — like gold; kapiśam — yellowish; vaijayantīm — named Vaijayantī; ca — and; mālām — the garland; randhrān — the holes; veṇoḥ — of His flute; adhara — of His lips; sudhayā — with the nectar; āpūrayan — filling up; gopa-vṛndaiḥ — by the cowherd boys; vṛndā-araṇyam — the forest of Vṛndāvana; sva-pada — because of the marks of His lotus feet; ramaṇam — enchanting; prāviśat — He entered; gīta — being sung; kīrtiḥ — His glories.
Wearing a peacock-feather ornament upon His head, blue karṇikāra flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayantī garland, Lord Kṛṣṇa exhibited His transcendental form as the greatest of dancers as He entered the forest of Vṛndāvana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories.
यन्नो विहाय गोविन्द: प्रीतो यामनयद् रह: ॥ २८ ॥
Right Lotus Foot: 11 Most Auspicious Marks
श्रद्धान्वितोऽनुशृणुयादथ वर्णयेद् य: ।
भक्तिं परां भगवति प्रतिलभ्य कामं
हृद्रोगमाश्वपहिनोत्यचिरेण धीर: ॥ ३९ ॥
śraddhānvito ’nuśṛṇuyād atha varṇayed yaḥ
bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ
vikrīḍitam — the sporting; vraja-vadhūbhiḥ — with the young women of Vṛndāvana; idam — this; ca — and; viṣṇoḥ — by Lord Viṣṇu; śraddhā-anvitaḥ — faithfully; anuśṛṇuyāt — hears; atha — or; varṇayet — describes; yaḥ — who; bhaktim — devotional service; parām — transcendental; bhagavati — unto the Supreme Personality of Godhead; pratilabhya — obtaining; kāmam — material lust; hṛt — in the heart; rogam — the disease; āśu — quickly; apahinoti — he drives away; acireṇa — without delay; dhīraḥ — sober.
Anyone who faithfully hears or describes the Lord’s playful affairs with the young gopīs of Vṛndāvana will attain the Lord’s pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart.
Quoted in many lectures e.g.: Lecture SB 01.02.19 in Calcutta, September 27, 1974
The hearts disease. Also see SB 9.19.13, as well as SB 10.33.39 cited
न वै शूरा विकत्थन्ते दर्शयन्त्येव पौरुषम् ।
न गृह्णीमो वचो राजन्नातुरस्य मुमूर्षत: ॥ १९ ॥
na vai śūrā vikatthante
darśayanty eva pauruṣam
na gṛhṇīmo vaco rājann
āturasya mumūrṣataḥ
śrī-bhagavān uvāca — the Supreme Lord said; na — do not; vai — indeed; śūrāḥ — heroes; vikatthante — boast vainly; darśayanti — they show; eva — simply; pauruṣam — their prowess; na gṛhṇīmaḥ — We do not accept; vacaḥ — the words; rājan — O King; āturasya — of one who is mentally agitated; mumūrṣataḥ — who is about to die.
The Supreme Lord said: Real heroes do not simply boast but rather show their prowess in action. We cannot take seriously the words of one who is full of anxiety and who wants to die.
ज्जनस्य तर्ह्यच्युत सत्समागम: ।
सत्सङ्गमो यर्हि तदैव सद्गतौ
परावरेशे त्वयि जायते मति: ॥ ५३ ॥
janasya tarhy acyuta sat-samāgamaḥ
sat-saṅgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate matiḥ
bhava — of material existence; apavargaḥ — the cessation; bhramataḥ — who has been wandering; yadā — when; bhavet — occurs; janasya — for a person; tarhi — at that time; acyuta — O infallible Lord; sat — of saintly devotees; samāgamaḥ — the association; sat-saṇgamaḥ — saintly association; yarhi — when; tadā — then; eva — only; sat — of the saintly; gatau — who is the goal; para — of superior (the causes of material creation); avara — and inferior (their products); īśe — for the Supreme Lord; tvayi — Yourself; jāyate — is born; matiḥ — devotion.
When the material life of a wandering soul has ceased, O Acyuta, he may attain the association of Your devotees. And when he associates with them, there awakens in him devotion unto You, who are the goal of the devotees and the Lord of all causes and their effects.
Purport by MGDAS
The reader is advised to study the purport. The crux of the matter is (no pun intended) that material life ceases due to the association of devotees. One should not wait to cease one's material life and only then take the association of devotees, rather one should take advantage of the association of devotees as soon as possible.
vāry upaspṛśya mādhavaḥ
dadhyau prasanna-karaṇa
ātmānaṁ tamasaḥ param
sva-saṁsthayā nitya-nirasta-kalmaṣam
brahmākhyam asyodbhava-nāśa-hetubhiḥ
sva-śaktibhir lakṣita-bhāva-nirvṛtim
brāhme muhūrte — during the most suitable period of the day for spiritual activity, before sunrise; utthāya — rising; vāri — water; upaspṛśya — touching; mādhavaḥ — Lord Kṛṣṇa; dadhyau — meditated; prasanna — clear; karaṇaḥ — His mind; ātmānam — upon Himself; tamasaḥ — ignorance; param — beyond; ekam — exclusive; svayam-jyotiḥ — self-luminous; ananyam — without another; avyayam — infallible; sva-saṁsthayā — by His own nature; nitya — perpetually; nirasta — dispelling; kalmaṣam — contamination; brahma-ākhyam — known as Brahman, the Absolute Truth; asya — of this (universe); udbhava — of creation; nāśa — and destruction; hetubhiḥ — by the causes; sva — His own; śaktibhiḥ — energies; lakṣita — manifest; bhāva — existence; nirvṛtim — joy.
Lord Mādhava would rise during the brāhma-muhūrta period and touch water. With a clear mind He would then meditate upon Himself, the single, self-luminous, unequaled and infallible Supreme Truth, known as Brahman, who by His very nature ever dispels all contamination, and who through His personal energies, which cause the creation and destruction of this universe, manifests His own pure and blissful existence.
Purport by MGDAS
The important phrase is: mādhavaḥ dadhyau prasanna-karaṇa ātmānaṁ - Lord Mādhava [...] With a clear mind He would then meditate upon Himself. For comparison please see SB 11.30.26, where Lord Balarama is meditating on paurusam - upon the Supreme Personality of Godhead. Ofcourse this is all acintya - inconceivable or rather acintya-bhedābheda-tattva. Everything is simultaneously one with and different from everything else. Or rather in this context acintya-bhedābheda-tattva. Balarama is simultaneously one with and different from Krsna. Kṛṣṇa is the viṣaya-vigraha (the object of love). When He meditates, it's a display of His self-sufficiency (ātmārāma). Balarāma is the ātśraya-vigraha (the reservoir of love/the Guru). His entire identity is defined by His relationship to Kṛṣṇa.
कर्मण्ययं त्वदुदिते भवदर्चने स्वे ।
यस्तावदस्य बलवानिह जीविताशां
सद्यश्छिनत्त्यनिमिषाय नमोऽस्तु तस्मै ॥ २६ ॥
karmaṇy ayaṁ tvad-udite bhavad-arcane sve
yas tāvad asya balavān iha jīvitāśāṁ
sadyaś chinatty animiṣāya namo ’stu tasmai
lokaḥ — the whole world; vikarma — to sinful activities; nirataḥ — always attached; kuśale — which are for their benefit; pramattaḥ — bewildered; karmaṇi — about duties; ayam — this (world); tvat — by You; udite — spoken; bhavat — of You; arcane — the worship; sve — their own (beneficial engagement); yaḥ — who; tāvat — inasmuch; asya — of this (world); bala-vān — powerful; iha — in this life; jīvita — for longevity; āśām — hope; sadyaḥ — suddenly; chinatti — cuts off; animiṣāya — to “unblinking” time; namaḥ — obeisances; astu — may there be; tasmai — to Him.
People in this world are always engaged in sinful activities and are thus bewildered about their real duty, which is to worship You according to Your commandments. This activity would truly bring them good fortune. Let us offer our obeisances unto the all-powerful Lord, who appears as time and suddenly cuts down one’s stubborn hope for a long life in this world.
Purport by MGDAS
This verse was spoken by a messenger to Lord Krsna in Dvaraka.
Text 23: That person bowed down to Kṛṣṇa, the Supreme Personality of Godhead, and with joined palms he described to the Lord how a number of kings were suffering because Jarāsandha had imprisoned them.
Text 24: Twenty thousand kings who had refused to submit absolutely to Jarāsandha during his world conquest had been forcibly imprisoned by him in the fortress named Girivraja.
मत्स्योशीनरकौशल्यविदर्भकुरुसृञ्जयान् ।
काम्बोजकैकयान् मद्रान् कुन्तीनानर्तकेरलान् ॥ १२ ॥
अन्यांश्चैवात्मपक्षीयान् परांश्च शतशो नृप ।
नन्दादीन्सुहृदो गोपान्गोपीश्चोत्कण्ठिताश्चिरम् ॥ १३ ॥
suhṛt-sambandhino nṛpān
matsyośīnara-kauśalya-
vidarbha-kuru-sṛñjayān
kuntīn ānarta-keralān
anyāṁś caivātma-pakṣīyān
parāṁś ca śataśo nṛpa
nandādīn suhṛdo gopān
gopīś cotkaṇṭhitāś ciram
tatra — there; āgatān — arrived; te — they (the Yādavas); dadṛśuḥ — saw; suhṛt — friends; sambandhinaḥ — and relatives; nṛpān — kings; matsya-uśīnara-kauśalya-vidarbha-kuru-sṛñjayān — the Matsyas, Uśīnaras, Kauśalyas, Vidarbhas, Kurus and Sṛñjayas; kāmboja-kaikayān — the Kāmbojas and Kaikayas; madrān — the Madras; kuntīn — the Kuntīs; ānarta-keralān — the Ānartas and Keralas; anyān — others; ca eva — also; ātma-pakṣīyān — of their own party; parān — adversaries; ca — and; śataśaḥ — by the hundreds; nṛpa — O King (Parīkṣit); nanda-ādīn — headed by Nanda Mahārāja; suhṛdaḥ — their dear friends; gopān — the cowherd men; gopīḥ — the cowherd women; ca — and; utkaṇṭhitāḥ — in anxiety; ciram — for a long time.
The Yādavas saw that many of the kings who had arrived were old friends and relatives — the Matsyas, Uśīnaras, Kauśalyas, Vidarbhas, Kurus, Sṛñjayas, Kāmbojas, Kaikayas, Madras, Kuntīs and the kings of Ānarta and Kerala. They also saw many hundreds of other kings, both allies and adversaries. In addition, my dear King Parīkṣit, they saw their dear friends Nanda Mahārāja and the cowherd men and women, who had been suffering in anxiety for so long.
नमस्तस्मै भगवते कृष्णायामलकीर्तये ।
यो धत्ते सर्वभूतानामभवायोशती: कला: ॥ ४६ ॥
namas tasmai bhagavate
kṛṣṇāyāmala-kīrtaye
yo dhatte sarva-bhūtānām
abhavāyośatīḥ kalāḥ
śrī-nāradaḥ uvāca — Śrī Nārada said; namaḥ — obeisances; tasmai — to Him; bhagavate — the Supreme Lord; kṛṣṇāya — Kṛṣṇa; amala — spotless; kīrtaye — whose glories; yaḥ — who; dhatte — manifests; sarva — of all; bhūtānām — living beings; abhavāya — for the liberation; uśatīḥ — all attractive; kalāḥ — expansions.
Śrī Nārada said: I offer my obeisances to Him of spotless fame, the Supreme Lord Kṛṣṇa, who manifests His all-attractive personal expansions so that all living beings can achieve liberation.
दीशादपेतस्य विपर्ययोऽस्मृति: ।
तन्माययातो बुध आभजेत्तं
भक्त्यैकयेशं गुरुदेवतात्मा ॥ ३७ ॥
īśād apetasya viparyayo ’smṛtiḥ
tan-māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devatātmā
bhayam — fear; dvitīya — in something seeming to be other than the Lord; abhiniveśataḥ — because of absorption; syāt — it will arise; īśāt — from the Supreme Lord; apetasya — for one who has turned away; viparyayaḥ — misidentification; asmṛtiḥ — forgetfulness; tat — of the Lord; māyayā — by the illusory energy; ataḥ — therefore; budhaḥ — an intelligent person; ābhajet — should worship fully; tam — Him; bhaktyā — with devotion; ekayā — unalloyed; īśam — the Lord; guru-devatā-ātmā — one who sees his own spiritual master as his lord and very soul.
Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called māyā. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul.
Purport by MGDAS
The key word is dvitīyābhiniveśataḥ; dvitīya — in something seeming to be other than the Lord; abhiniveśataḥ — because of absorption - a living entity misidentifies himself as the material body. dvitīya means seeing a duality between oneself and the Lord. The Lord is always acting in the best interest of the living entity, somehow the living entity (the soul) apetasya — has turned away from the Lord. The cure for this is given Bg. 14.26: māṁ ca yo ’vyabhicāreṇa, bhakti-yogena sevate - One who engages in full devotional service, unfailing in all circumstances [...]. Here avyabhicāreṇa means without fail, but can also be seen in light of this word dvitīyābhiniveśataḥ. This verse is also quoted in CC Madhya 20.119 as well as CC Madhya 24.137. Please also see ŚB 11.28.2. And there is another verse in Bhagavad-gita that is proposing the opposite: Bg. 2.41: vyavasāyātmikā buddhir, ekeha kuru-nandana - Those who are on this path are resolute in purpose, and their aim is one. ekeha kuru-nandana - their aim is one.
Please, for more information listen to my class on this verse: Classs on SB 11.2.37
विष्णोर्मायामिदं पश्यन्स वै भागवतोत्तम: ॥ ४८ ॥
yo na dveṣṭi na hṛṣyati
viṣṇor māyām idaṁ paśyan
sa vai bhāgavatottamaḥ
gṛhītvā — accepting; api — even though; indriyaiḥ — with his senses; arthān — objects of the senses; yaḥ — who; na dveṣṭi — does not hate; na hṛṣyati — does not rejoice; viṣṇoḥ — of the Supreme Lord, Viṣṇu; māyām — the illusory potency; idam — this material universe; paśyan — seeing as; saḥ — he; vai — indeed; bhāgavata-uttamaḥ — a first-class devotee.
Even while engaging his senses in contact with their objects, one who sees this whole world as the energy of Lord Viṣṇu is neither repelled nor elated. He is indeed the greatest among devotees.
Purport by MGDAS
The important phrase of this samskrta (sanskrit) verse is viṣṇor māyām idaṁ paśyan - one who sees this whole world as the energy of Lord Viṣṇu, or in other words you realize, you see, there is nothing outside of Lord Visnu, in fact maya means: that which is not... Krsna. But there is nothing outside of Krsna's energy, only our minds think there is. Of course Krsna's mayic energy is real, albeit manifested and un-manifested (it un-manifests in about 150 trillion years, as Brahma is now 51 years old - see Bg 8.17), and we can only overcome it by surrendering to Guru and Gauranga.
नखमणिचन्द्रिकया निरस्ततापे ।
हृदि कथमुपसीदतां पुन: स
प्रभवति चन्द्र इवोदितेऽर्कताप: ॥ ५४ ॥
nakha-maṇi-candrikayā nirasta-tāpe
hṛdi katham upasīdatāṁ punaḥ sa
prabhavati candra ivodite ’rka-tāpaḥ
bhagavataḥ — of the Supreme Personality of Godhead; uru-vikrama — which have performed great heroic deeds; aṅghri — of the lotus feet; śākhā — of the toes; nakha — of the nails; maṇi — which are like jewels; candrikayā — by the moonshine; nirasta-tāpe — when the pain has been removed; hṛdi — in the hearts; katham — how indeed; upasīdatām — of those who are worshiping; punaḥ — again; saḥ — that pain; prabhavati — can have its effect; candre — when the moon; iva — just as; udite — risen; arka — of the sun; tāpaḥ — the burning heat.
How can the fire of material suffering continue to burn the hearts of those who worship the Supreme Lord? The Lord’s lotus feet have performed innumerable heroic deeds, and the beautiful nails on His toes resemble valuable jewels. The effulgence emanating from those nails resembles cooling moonshine, for it instantly relieves the suffering within the heart of the pure devotee, just as the appearance of the moon’s cooling light relieves the burning heat of the sun.
mitho ’ghaugha-haraṁ harim
bhaktyā sañjātayā bhaktyā
bibhraty utpulakāṁ tanum
smarantaḥ — remembering; smārayantaḥ ca — and reminding; mithaḥ — one another; agha-ogha-haram — who takes away everything inauspicious from the devotee; harim — the Supreme Personality of Godhead; bhaktyā — by devotion; sañjātayā — awakened; bhaktyā — by devotion; bibhrati — possess; utpulakām — agitated by ecstasy; tanum — body.
The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.
कर्ममोक्षाय कर्माणि विधत्ते ह्यगदं यथा ॥ ४४ ॥
bālānām anuśāsanam
karma-mokṣāya karmāṇi
vidhatte hy agadaṁ yathā
parokṣa-vādaḥ — describing a situation as something else in order to disguise its real nature; vedaḥ — Vedas; ayam — these; bālānām — of childlike persons; anuśāsanam — guidance; karma-mokṣāya — for liberation from material activities; karmāṇi — material activities; vidhatte — prescribe; hi — indeed; agadam — a medicine; yathā — just as.
Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine.
Purport by MGDasa
The important phrase is parokṣa-vādaḥ — describing a situation as something else in order to disguise its real nature; this is in relation to the vedaḥ — Vedas. Parokṣa-vādo vedaḥ
prāṇa-saṁyamanādibhiḥ
piṇḍaṁ viśodhya sannyāsa-
kṛta-rakṣo ’rcayed dharim
śuciḥ — clean; sammukham — facing (the Deity); āsīnaḥ — thus seated; prāṇa-saṁyamana-ādibhiḥ — by prāṇāyāma (breathing exercises) and other means; piṇḍam — the gross body; viśodhya — purifying; sannyāsa — by placing transcendental marks of tilaka on various places of the body; kṛta-rakṣaḥ — in this way invoking the Lord’s protection; arcayet — one should worship; harim — Lord Hari.
After cleansing oneself, purifying the body by prāṇāyāma, bhūta-śuddhi and other processes, and marking the body with sacred tilaka for protection, one should sit in front of the Deity and worship the Supreme Personality of Godhead.
Purport by MGDasa
Bhūta-śuddhi, in ISKCON Deity Worship, consists of reciting (and understanding, if not realizing) the following verse:
One is recommended to recite this verse when preparing to worship the arca-vigraha (Deities). The idea is that if one realizes his true position, automatically everything becomes purified. Bhuta-suddhi means to purify the 5 elements, as explained in Bhagavad-gita: bhūmir āpo ’nalo vāyuḥ khaṁ - Earth, water, fire, air, ether (Bg. 7.4).
नस्मानपारजलधीनतितीर्य केचित् ।
क्रोधस्य यान्ति विफलस्य वशं पदे गो-
र्मज्जन्ति दुश्चरतपश्च वृथोत्सृजन्ति ॥ ११ ॥
asmān apāra-jaladhīn atitīrya kecit
krodhasya yānti viphalasya vaśaṁ pade gor
majjanti duścara-tapaś ca vṛthotsṛjanti
kṣut — hunger; tṛṭ — thirst; tri-kāla-guṇa — the manifestations of the three phases of time (such as heat and cold, rain and so on); māruta — wind; jaihva — enjoyment of the tongue; śaiṣṇān — and of the genitals; asmān — ourselves (in all these forms); apāra — limitless; jala-dhīn — oceans; atitīrya — having crossed over; kecit — some persons; krodhasya — of anger; yānti — they come; viphalasya — which is fruitless; vaśam — under the sway; pade — in the foot(print); goḥ — of a cow; majjanti — they drown; duścara — difficult to execute; tapaḥ — their austerities; ca — and; vṛthā — without any good purpose; utsṛjanti — they throw away.
Some men practice severe penances to cross beyond our influence, which is like an immeasurable ocean with endless waves of hunger, thirst, heat, cold and the other conditions brought about by the passing of time, such as the sensuous wind and the urges of the tongue and sex organs. Nevertheless, although crossing this ocean of sense gratification through severe penances, such persons foolishly drown in a cow’s hoofprint when conquered by useless anger. Thus they exhaust the benefit of their difficult austerities in vain.
Purport by MGDasa
This verse reminds of ŚB 10.14.58: "For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf’s hoof-print. Their goal is paraṁ padam, Vaikuṇṭha, the place where there are no material miseries, not the place where there is danger at every step." In other words, "those who have accepted the boat of the lotus feet of the Lord", can very easily overcome anger.
स्तथा पशोरालभनं न हिंसा ।
एवं व्यवाय: प्रजया न रत्या
इमं विशुद्धं न विदु: स्वधर्मम् ॥ १३ ॥
tathā paśor ālabhanaṁ na hiṁsā
evaṁ vyavāyaḥ prajayā na ratyā
imaṁ viśuddhaṁ na viduḥ sva-dharmam
yat — because; ghrāṇa — by smell; bhakṣaḥ — the taking; vihitaḥ — is enjoined; surāyāḥ — of wine; tathā — similarly; paśoḥ — of a sacrificial animal; ālabhanam — prescribed killing; na — not; hiṁsā — wanton violence; evam — in the same way; vyavāyaḥ — sex; prajayā — for the purpose of begetting children; na — not; ratyai — for the sake of sense enjoyment; imam — this (as pointed out in the previous verse); viśuddham — most pure; na viduḥ — they do not understand; sva-dharmam — their own proper duty.
According to the Vedic injunctions, when wine is offered in sacrificial ceremonies it is later to be consumed by smelling, and not by drinking. Similarly, the sacrificial offering of animals is permitted, but there is no provision for wide-scale animal slaughter. Religious sex life is also permitted, but only in marriage for begetting children, and not for sensuous exploitation of the body. Unfortunately, however, the less intelligent materialists cannot understand that their duties in life should be performed purely on the spiritual platform.
Purport by MGDAS
Please study the purport for a proper understanding by Madhvacarya about sacrificial animal sacrifice.
पशून् द्रुह्यन्ति विश्रब्धा: प्रेत्य खादन्ति ते च तान् ॥ १४ ॥
stabdhāḥ sad-abhimāninaḥ
paśūn druhyanti viśrabdhāḥ
pretya khādanti te ca tān
ye — those who; tu — but; anevam-vidaḥ — not knowing these facts; asantaḥ — very impious; stabdhāḥ — presumptuous; sat-abhimāninaḥ — considering themselves saintly; paśūn — animals; druhyanti — they harm; viśrabdhāḥ — being innocently trusted; pretya — after leaving this present body; khādanti — they eat; te — those animals; ca — and; tān — them.
Those sinful persons who are ignorant of actual religious principles, yet consider themselves to be completely pious, without compunction commit violence against innocent animals who are fully trusting in them. In their next lives, such sinful persons will be eaten by the same creatures they have killed in this world.
Purport by MGDAS
The US president mentioned in the purport must have been Lyndon B. Johnson.
यज्ञै: सङ्कीर्तनप्रायैर्यजन्ति हि सुमेधस: ॥ ३२ ॥
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi su-medhasaḥ
kṛṣṇa-varṇam — repeating the syllables kṛṣ-ṇa; tviṣā — with a luster; akṛṣṇam — not black (golden); sa-aṅga — along with associates; upa-aṅga — servitors; astra — weapons; pārṣadam — confidential companions; yajñaiḥ — by sacrifice; saṅkīrtana-prāyaiḥ — consisting chiefly of congregational chanting; yajanti — they worship; hi — certainly; su-medhasaḥ — intelligent persons.
In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.
तीर्थास्पदं शिवविरिञ्चिनुतं शरण्यम् ।
भृत्यार्तिहं प्रणतपाल भवाब्धिपोतं
वन्दे महापुरुष ते चरणारविन्दम् ॥ ३३ ॥
tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam
bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ
vande mahā-puruṣa te caraṇāravindam
dhyeyam — fit to be meditated upon; sadā — always; paribhava — the insults of material existence; ghnam — which destroy; abhīṣṭa — the true desire of the soul; doham — which amply reward; tīrtha — of all the holy places and great saintly personalities; āspadam — the abode; śiva-viriñci — by the greatest of demigods, Lord Śiva and Brahmā; nutam — which are bowed down to; śaraṇyam — most worthy of taking shelter of; bhṛtya — of Your servants; ārti-ham — which relieve the distress; praṇata-pāla — O protector of all who simply offer respects to You; bhava-abdhi — of the ocean of birth and death; potam — which are a suitable boat (for crossing); vande — I offer my homage; mahā-puruṣa — O Lord Mahāprabhu; te — to Your; caraṇa-aravindam — lotus feet.
My dear Lord, You are the Mahā-puruṣa, the Supreme Personality of Godhead, and I worship Your lotus feet, which are the only eternal object of meditation. Those feet destroy the embarrassing conditions of material life and freely award the greatest desire of the soul, the attainment of pure love of Godhead. My dear Lord, Your lotus feet are the shelter of all holy places and of all saintly authorities in the line of devotional service and are honored by powerful demigods like Lord Śiva and Lord Brahmā. My Lord, You are so kind that You willingly protect all those who simply bow down to You with respect, and thus You mercifully relieve all the distress of Your servants. In conclusion, my Lord, Your lotus feet are actually the suitable boat for crossing over the ocean of birth and death, and therefore even Lord Brahmā and Lord Śiva seek shelter at Your lotus feet.”
धर्मिष्ठ आर्यवचसा यदगादरण्यम् ।
मायामृगं दयितयेप्सितमन्वधावद्
वन्दे महापुरुष ते चरणारविन्दम् ॥ ३४ ॥
dharmiṣṭha ārya-vacasā yad agād araṇyam
māyā-mṛgaṁ dayitayepsitam anvadhāvad
vande mahā-puruṣa te caraṇāravindam
tyaktvā — abandoning; su-dustyaja — most difficult to give up; sura-īpsita — anxiously desired by the demigods; rājya-lakṣmīm — the goddess of fortune and her opulence; dharmiṣṭhaḥ — most perfectly fixed in religiousness; ārya-vacasā — according to the words of a brāhmaṇa (who had cursed Him to be deprived of all the happiness of family life); yat — He who; agāt — went; araṇyam — to the forest (taking to the renounced order of life); māyā-mṛgam — the conditioned soul, who is always searching out illusory enjoyment; dayitayā — out of sheer mercy; īpsitam — His desired object; anvadhāvat — running after; vande — I offer my homage; mahā-puruṣa — O Lord Mahāprabhu; te — to Your; caraṇa-aravindam — lotus feet.
O Mahā-puruṣa, I worship Your lotus feet. You gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brāhmaṇa’s curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Śyāmasundara.
Purport
According to the Vaiṣṇava ācāryas, this important verse of the Śrīmad-Bhāgavatam is understood to describe Caitanya Mahāprabhu, Lord Kṛṣṇa and also Lord Śrī Rāmacandra. [...]
नश्वरं गृह्यमाणं च विद्धि मायामनोमयम् ॥ ७ ॥
cakṣurbhyāṁ śravaṇādibhiḥ
naśvaraṁ gṛhyamāṇaṁ ca
viddhi māyā-mano-mayam
yat — that which; idam — this world; manasā — by the mind; vācā — by speech; cakṣurbhyām — by the eyes; śravaṇa-ādibhiḥ — by the ears and other senses; naśvaram — temporary; gṛhyamāṇam — that which is being accepted or perceived; ca — and; viddhi — you should know; māyā-manaḥ-mayam — it is only imagined to be real by the influence of māyā..
My dear Uddhava, the material universe that you perceive through your mind, speech, eyes, ears and other senses is an illusory creation that one imagines to be real due to the influence of māyā. In fact, you should know that all of the objects of the material senses are temporary.
Purport my MGdasa
The verses that comes to mind is: CC Madhya 22.31:
যাহাঁ কৃষ্ণ, তাহাঁ নাহি মায়ার অধিকার ॥ ৩১ ॥
yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra
kṛṣṇa — Kṛṣṇa, the Supreme Personality of Godhead; sūrya-sama — like the sun planet; māyā — the illusory energy; haya — is; andhakāra — darkness; yāhāṅ kṛṣṇa — wherever there is Kṛṣṇa; tāhāṅ — there; nāhi — not; māyāra — of māyā, or the darkness of illusion; adhikāra — the jurisdiction.
“Kṛṣṇa is compared to sunshine, and māyā is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Kṛṣṇa consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish.
In Śrīmad-Bhāgavatam (2.9.34) it is stated:
tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ
“What appears to be truth without Me is certainly My illusory energy, for nothing can exist without Me. It is like a reflection of a real light in the shadows, for in the light there are neither shadows nor reflections.” [...]
येनानुबन्धं निर्हृत्य पुरुष: शममृच्छति ॥ ३८ ॥
kleśā nirveda-hetavaḥ
yenānubandhaṁ nirhṛtya
puruṣaḥ śamam ṛcchati
mā — not; evam — thus; syuḥ — they could be; manda-bhāgyāyāḥ — of a woman who is truly unfortunate; kleśāḥ — miseries; nirveda — of detachment; hetavaḥ — the causes; yena — by which detachment; anubandham — the bondage; nirhṛtya — removing; puruṣaḥ — a person; śamam — real peace; ṛcchati — obtains.
A person who has developed detachment can give up the bondage of material society, friendship and love, and a person who undergoes great suffering gradually becomes, out of hopelessness, detached and indifferent to the material world. Thus, due to my great suffering, such detachment awoke in my heart; yet how could I have undergone such merciful suffering if I were actually unfortunate? Therefore, I am in fact fortunate and have received the mercy of the Lord. He must somehow or other be pleased with me.
Purport by MGDAS: This verse is the essence of the Pingala pastime, and was remembered by Lord Caitanya in the Sri Caitanya-caritamrta, Antya-lila, chapter seventeen: The Bodily Transformations of Lord Śrī Caitanya Mahāprabhu, text 54.
विनानन्दाश्रुकलया शुध्येद् भक्त्या विनाशय: ॥ २३ ॥
dravatā cetasā vinā
vinānandāśru-kalayā
śudhyed bhaktyā vināśayaḥ
katham — how; vinā — without; roma-harṣam — standing of the hairs on end; dravatā — melted; cetasā — heart; vinā — without; vinā — without; ānanda — of bliss; aśru-kalayā — the flowing of tears; śudhyet — can be purified; bhaktyā — loving service; vinā — without; āśayaḥ — the consciousness.
If one’s hairs do not stand on end, how can the heart melt? And if the heart does not melt, how can tears of love flow from the eyes? If one does not cry in spiritual happiness, how can one render loving service to the Lord? And without such service, how can the consciousness be purified?
परिनिष्ठा च पूजायां स्तुतिभि: स्तवनं मम ॥ २० ॥
आदर: परिचर्यायां सर्वाङ्गैरभिवन्दनम् ।
मद्भक्तपूजाभ्यधिका सर्वभूतेषु मन्मति: ॥ २१ ॥
मदर्थेष्वङ्गचेष्टा च वचसा मद्गुणेरणम् ।
मय्यर्पणं च मनस: सर्वकामविवर्जनम् ॥ २२ ॥
मदर्थेऽर्थपरित्यागो भोगस्य च सुखस्य च ।
इष्टं दत्तं हुतं जप्तं मदर्थं यद् व्रतं तप: ॥ २३ ॥
एवं धर्मैर्मनुष्याणामुद्धवात्मनिवेदिनाम् ।
मयि सञ्जायते भक्ति: कोऽन्योऽर्थोऽस्यावशिष्यते ॥ २४ ॥
śaśvan mad-anukīrtanam
pariniṣṭhā ca pūjāyāṁ
stutibhiḥ stavanaṁ mama
sarvāṅgair abhivandanam
mad-bhakta-pūjābhyadhikā
sarva-bhūteṣu man-matiḥ
vacasā mad-guṇeraṇam
mayy arpaṇaṁ ca manasaḥ
sarva-kāma-vivarjanam
bhogasya ca sukhasya ca
iṣṭaṁ dattaṁ hutaṁ japtaṁ
mad-arthaṁ yad vrataṁ tapaḥ
uddhavātma-nivedinām
mayi sañjāyate bhaktiḥ
ko ’nyo ’rtho ’syāvaśiṣyate
śraddhā — faith; amṛta — in the nectar; kathāyām — of narrations; me — about Me; śaśvat — always; mat — of Me; anukīrtanam — chanting the glories; pariniṣṭhā — fixed in attachment; ca — also; pūjāyām — in worshiping Me; stutibhiḥ — with beautiful hymns; stavanam — formal prayers; mama — in relation to Me; ādaraḥ — great respect; paricaryāyām — for My devotional service; sarva-aṅgaiḥ — with all the limbs of the body; abhivandanam — offering obeisances; mat — My; bhakta — of the devotees; pūjā — worship; abhyadhikā — preeminent; sarva-bhūteṣu — in all living entities; mat — of Me; matiḥ — consciousness; mat-artheṣu — for the sake of serving Me; aṅga-ceṣṭā — ordinary, bodily activities; ca — also; vacasā — with words; mat-guṇa — My transcendental qualities; īraṇam — declaring; mayi — in Me; arpaṇam — placing; ca — also; manasaḥ — of the mind; sarva-kāma — of all material desires; vivarjanam — rejection; mat-arthe — for My sake; artha — of wealth; parityāgaḥ — the giving up; bhogasya — of sense gratification; ca — also; sukhasya — of material happiness; ca — also; iṣṭam — desirable activities; dattam — charity; hutam — offering of sacrifice; japtam — chanting the holy names of the Lord; mat-artham — for the sake of achieving Me; yat — which; vratam — vows, such as fasting on Ekādaśī; tapaḥ — austerities; evam — thus; dharmaiḥ — by such religious principles; manuṣyānām — of human beings; uddhava — Mv dear Uddhava; ātma-nivedinām — who are surrendered souls; mayi — to Me; sañjāyate — arises; bhaktiḥ — loving devotion; kaḥ — what; anyaḥ — other; arthaḥ — purpose; asya — of My devotee; avaśiṣyate — remains.
Firm faith in the blissful narrations of My pastimes, constant chanting of My glories, unwavering attachment to ceremonial worship of Me, praising Me through beautiful hymns, great respect for My devotional service, offering obeisances with the entire body, performing first-class worship of My devotees, consciousness of Me in all living entities, offering of ordinary, bodily activities in My devotional service, use of words to describe My qualities, offering the mind to Me, rejection of all material desires, giving up wealth for My devotional service, renouncing material sense gratification and happiness, and performing all desirable activities such as charity, sacrifice, chanting, vows and austerities with the purpose of achieving Me — these constitute actual religious principles, by which those human beings who have actually surrendered themselves to Me automatically develop love for Me. What other purpose or goal could remain for My devotee?
bṛhatī paṅktir eva ca
triṣṭub jagaty aticchando
hy atyaṣṭy-atijagad-virāṭ
gāyatrī uṣṇik anuṣṭup ca — known as Gāyatrī, Uṣṇik and Anuṣṭup; bṛhatī paṅktiḥ — Bṛhatī and Paṅkti; eva ca — also; triṣṭup jagatī aticchandaḥ — Triṣṭup, Jagatī and Aticchanda; hi — indeed; atyaṣṭi-atijagat-virāṭ — Atyaṣṭi, Atijagatī and Ativirāṭ.
The Vedic meters are Gāyatrī, Uṣṇik, Anuṣṭup, Bṛhatī, Paṅkti, Triṣṭup, Jagatī, Aticchanda, Atyaṣṭi, Atijagatī and Ativirāṭ.
यथा तुदन्ति मर्मस्था ह्यसतां परुषेषव: ॥ ३ ॥
pumān bāṇais tu marma-gaiḥ
yathā tudanti marma-sthā
hy asatāṁ paruṣeṣavaḥ
na — not; tathā — in the same way; tapyate — is caused pain; viddhaḥ — pierced; pumān — a person; bāṇaiḥ — by arrows; tu — however; marma-gaiḥ — going to the heart; yathā — as; tudanti — prick; marma-sthāḥ — attaching within the heart; hi — indeed; asatām — of evil persons; paruṣa — harsh (words); iṣavaḥ — the arrows.
Sharp arrows which pierce one’s chest and reach the heart do not cause as much suffering as the arrows of harsh, insulting words that become lodged within the heart when spoken by uncivilized men.
तुष्टिस्त्यागोऽस्पृहा श्रद्धा ह्रीर्दयादि: स्वनिर्वृति: ॥ २ ॥
काम ईहा मदस्तृष्णा स्तम्भ आशीर्भिदा सुखम् ।
मदोत्साहो यश:प्रीतिर्हास्यं वीर्यं बलोद्यम: ॥ ३ ॥
क्रोधो लोभोऽनृतं हिंसा याच्ञा दम्भ: क्लम: कलि: ।
शोकमोहौ विषादार्ती निद्राशा भीरनुद्यम: ॥ ४ ॥
सत्त्वस्य रजसश्चैतास्तमसश्चानुपूर्वश: ।
वृत्तयो वर्णितप्राया: सन्निपातमथो शृणु ॥ ५ ॥
tapaḥ satyaṁ dayā smṛtiḥ
tuṣṭis tyāgo ’spṛhā śraddhā
hrīr dayādiḥ sva-nirvṛtiḥ
stambha āśīr bhidā sukham
madotsāho yaśaḥ-prītir
hāsyaṁ vīryaṁ balodyamaḥ
yācñā dambhaḥ klamaḥ kaliḥ
śoka-mohau viṣādārtī
nidrāśā bhīr anudyamaḥ
tamasaś cānupūrvaśaḥ
vṛttayo varṇita-prāyāḥ
sannipātam atho śṛṇu
śamaḥ — mind control; damaḥ — sense control; titikṣā — tolerance; īkṣā — discrimination; tapaḥ — strictly following one’s prescribed duty; satyam — truthfulness; dayā — mercy; smṛtiḥ — observation of the past and future; tuṣṭiḥ — satisfaction; tyāgaḥ — generosity; aspṛhā — detachment from sense gratification; śraddhā — faith (in the guru and other bona fide authorities); hrīḥ — shame (due to improper activities); dayā-ādiḥ — charity, simplicity, humility and so on; sva-nirvṛtiḥ — taking one’s pleasure from within; kāmaḥ — material desire; īhā — endeavor; madaḥ — audacity; tṛṣṇā — dissatisfaction even in gain; stambhaḥ — false pride; āśīḥ — praying to the demigods and other deities with desire for material gain; bhidā — separatist mentality; sukham — sense gratification; mada-utsāhaḥ — courage based on intoxication; yaśaḥ-prītiḥ — being fond of praise; hāsyam — indulging in ridicule; vīryam — advertising one’s power; bala-udyamaḥ — acting on the sanction of one’s own strength; krodhaḥ — intolerant anger; lobhaḥ — stinginess; anṛtam — false speech (speaking what is not stated in scripture as if it were evidence); hiṁsā — enmity; yācñā — begging; dambhaḥ — hypocrisy; klamaḥ — fatigue; kaliḥ — quarrel; śoka-mohau — lamentation and delusion; viṣāda-ārtī — unhappiness and false humility; nidrā — sloth; āśā — false expectations; bhīḥ — fear; anudyamaḥ — lack of endeavor; sattvasya — of the mode of goodness; rajasaḥ — of the mode of passion; ca — and; etāḥ — these; tamasaḥ — of the mode of ignorance; ca — and; ānupūrvaśaḥ — one after another; vṛttayaḥ — the functions; varṇita — have been described; prāyāḥ — for the most part; sannipātam — the combination of these; atho — now; śṛṇu — please hear.
Mind and sense control, tolerance, discrimination, sticking to one’s prescribed duty, truthfulness, mercy, careful study of the past and future, satisfaction in any condition, generosity, renunciation of sense gratification, faith in the spiritual master, being embarrassed at improper action, charity, simplicity, humbleness and satisfaction within oneself are qualities of the mode of goodness. Material desire, great endeavor, audacity, dissatisfaction even in gain, false pride, praying for material advancement, considering oneself different and better than others, sense gratification, rash eagerness to fight, a fondness for hearing oneself praised, the tendency to ridicule others, advertising one’s own prowess and justifying one’s actions by one’s strength are qualities of the mode of passion. Intolerant anger, stinginess, speaking without scriptural authority, violent hatred, living as a parasite, hypocrisy, chronic fatigue, quarrel, lamentation, delusion, unhappiness, depression, sleeping too much, false expectations, fear and laziness constitute the major qualities of the mode of ignorance. Now please hear about the combination of these three modes.
प्राकृतं तामसं ज्ञानं मन्निष्ठं निर्गुणं स्मृतम् ॥ २४ ॥
rajo vaikalpikaṁ ca yat
prākṛtaṁ tāmasaṁ jñānaṁ
man-niṣṭhaṁ nirguṇaṁ smṛtam
kaivalyam — absolute; sāttvikam — in the mode of goodness; jñānam — knowledge; rajaḥ — in the mode of passion; vaikalpikam — manifold; ca — and; yat — which; prākṛtam — materialistic; tāmasam — in the mode of ignorance; jñānam — knowledge; mat-niṣṭham — concentrated upon Me; nirguṇam — transcendental; smṛtam — is considered.
Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental.
Purport by MGDAS
This verse is quoted in the purport of ŚB 4.3.23: kaivalyaṁ sāttvikaṁ jñānaṁ
परस्वभावकर्माणि न प्रशंसेन्न गर्हयेत् ।
विश्वमेकात्मकं पश्यन् प्रकृत्या पुरुषेण च ॥ १ ॥
para-svabhāva-karmāṇi
na praśaṁsen na garhayet
viśvam ekātmakaṁ paśyan
prakṛtyā puruṣeṇa ca
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; para — anyone else’s; svabhāva — nature; karmāṇi — and activities; na praśaṁset — one should not praise; na garhayet — one should not criticize; viśvam — the world; eka-ātmakam — based on one reality; paśyan — seeing; prakṛtyā — along with nature; puruṣeṇa — with the enjoying soul; ca — also.
The Supreme Personality of Godhead said: One should neither praise nor criticize the conditioned nature and activities of other persons. Rather, one should see this world as simply the combination of material nature and the enjoying souls, all based on the one Absolute Truth.
Purport by MGDasa
This verse is many times quoted in the Sri Caitanya Caritamrta.
तत्याज लोकं मानुष्यं संयोज्यात्मानमात्मनि ॥ २६ ॥
yogam āsthāya pauruṣam
tatyāja lokaṁ mānuṣyaṁ
saṁyojyātmānam ātmani
rāmaḥ — Lord Balarāma; samudra — of the ocean; velāyām — on the shore; yogam — meditation; āsthāya — resorting to; pauruṣam — upon the Supreme Personality of Godhead; tatyāja — He gave up; lokam — the world; mānuṣyam — human; saṁyojya — merging; ātmānam — Himself; ātmani — within Himself.
Lord Balarāma then sat down on the shore of the ocean and fixed Himself in meditation upon the Supreme Personality of Godhead. Merging Himself within Himself, He gave up this mortal world.
शेतेऽनन्तासनो विश्वमात्मसात्कृत्य चात्मभू: ॥ ४ ॥
pralayo yatra viśva-sṛk
śete ’nantāsano viśvam
ātmasāt-kṛtya cātma-bhūḥ
eṣaḥ — this; naimittikaḥ — occasional; proktaḥ — is said; pralayaḥ — annihilation; yatra — in which; viśva-sṛk — the creator of the universe, the Supreme Lord, Nārāyaṇa; śete — lies down; ananta-āsanaḥ — upon the snake-bed of Ananta Śeṣa; viśvam — the universe; ātma-sāt-kṛtya — absorbing within Himself; ca — also; ātma-bhūḥ — Lord Brahmā.
This is called the naimittika, or occasional, annihilation, during which the original creator, Lord Nārāyaṇa, lies down upon the bed of Ananta Śeṣa and absorbs the entire universe within Himself while Lord Brahmā sleeps.
समन्तत: क्ष्मातलमाग्रसन्त: ।
समीरवेगोर्मिभिरुग्रनक्र-
महाभयावर्तगभीरघोषा: ॥ १२ ॥
samantataḥ kṣmā-talam āgrasantaḥ
samīra-vegormibhir ugra-nakra-
mahā-bhayāvarta-gabhīra-ghoṣāḥ
tataḥ — then; vyadṛśyanta — appeared; catuḥ samudrāḥ — the four oceans; samantataḥ — on all sides; kṣmā-talam — the surface of the earth; āgrasantaḥ — swallowing up; samīra — of the wind; vega — impelled by the force; ūrmibhiḥ — with their waves; ugra — terrible; nakra — with sea monsters; mahā-bhaya — very fearful; āvarta — with whirlpools; gabhīra — grave; ghoṣāḥ — with sounds.
Then the four great oceans appeared on all sides, swallowing up the surface of the earth with their wind-tossed waves. In these oceans were terrible sea monsters, fearful whirlpools and ominous rumblings.
Purport by MGDAS
It seems the four great oceans are the first four oceans surround Jambudvipa ie Salt water, Sugar Cane Juice, Wine/Liquor and Ghee oceans.
व्यतीयुर्भ्रमतस्तस्मिन् विष्णुमायावृतात्मन: ॥ १९ ॥
sahasrāṇi śatāni ca
vyatīyur bhramatas tasmin
viṣṇu-māyāvṛtātmanaḥ
ayuta — tens of thousands; ayuta — by tens of thousands; varṣāṇām — of years; sahasrāṇi — thousands; śatāni — hundreds; ca — and; vyatīyuḥ — passed by; bhramataḥ — as he wandered; tasmin — in that; viṣṇu-māyā — by the illusory energy of Lord Viṣṇu; āvṛta — covered; ātmanaḥ — his mind.
Countless millions of years passed as Mārkaṇḍeya wandered about in that deluge, his mind bewildered by the illusory energy of Lord Viṣṇu, the Supreme Personality of Godhead.
Purport by MGDAS
Generally the time between manu's i.e. manvantara's is equal to 1 satya-yuga or 1,728,000 human years.
अनाद्यावर्तितं नृणां कादाचित्कं प्रचक्षते ॥ ४१ ॥
māyā-saṁsṛtir ātmanaḥ
anādy-āvartitaṁ nṝṇāṁ
kādācitkaṁ pracakṣate
etat — this; kecit — some persons; avidvāṁsaḥ — who are not learned; māyā-saṁsṛtiḥ — the illusory creation; ātmanaḥ — of the Supreme Soul; anādi — from time immemorial; āvartitam — repeating; nṝṇām — of conditioned living beings; kādācitkam — unprecedented; pracakṣate — they say.
Although this event was unique and unprecedented, some unintelligent persons compare it to the cycle of illusory material existence the Supreme Lord has created for the conditioned souls — an endless cycle that has been continuing since time immemorial.
গৌড়োদয়ে পুষ্পবন্তৌ চিত্রৌ শন্দৌ তমোনুদৌ ॥ ২ ॥
nityānandau sahoditau
gauḍodaye puṣpavantau
citrau śan-dau tamo-nudau
vande — I offer respectful obeisances; śrī-kṛṣṇa-caitanya — to Lord Śrī Kṛṣṇa Caitanya; nityānandau — and to Lord Nityānanda; saha-uditau — simultaneously arisen; gauḍa-udaye — on the eastern horizon of Gauḍa; puṣpavantau — the sun and moon together; citrau — wonderful; śam-dau — bestowing benediction; tamaḥ-nudau — dissipating darkness.
I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.
দেকাত্মানাবপি ভুবি পুরা দেহভেদং গতৌ তৌ ।
চৈতন্যাখ্যং প্রকটমধুনা তদ্দ্বয়ং চৈক্যমাপ্তং
রাধাভাবদ্যুতিসুবলিতং নৌমি কৃষ্ণস্বরূপম্ ॥ ৫ ॥
ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ
rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam
rādhā — Śrīmatī Rādhārāṇī; kṛṣṇa — of Lord Kṛṣṇa; praṇaya — of love; vikṛtiḥ — the transformation; hlādinī śaktiḥ — pleasure potency; asmāt — from this; eka-ātmānau — both the same in identity; api — although; bhuvi — on earth; purā — formerly; deha-bhedam — separate forms; gatau — obtained; tau — those two; caitanya-ākhyam — known as Śrī Caitanya; prakaṭam — manifest; adhunā — now; tat-dvayam — the two of Them; ca — and; aikyam — unity; āptam — obtained; rādhā — of Śrīmatī Rādhārāṇī; bhāva — mood; dyuti — the luster; su-valitam — who is adorned with; naumi — I offer my obeisances; kṛṣṇa-svarūpam — to Him who is identical with Śrī Kṛṣṇa.
The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, previously They separated Themselves. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.
Purport by MGDAS
The following purport of the same verse is from CC Ādi 4.55:
This text is from the diary of Śrīla Svarūpa Dāmodara Gosvāmī. It appears as the fifth of the first fourteen verses of Śrī Caitanya-caritāmṛta.
Lord Caitanya is adorned with: rādhā-bhāva-dyuti-suvalitaṁ - the sentiment and complexion of Śrīmatī Rādhārāṇī
তাঁর আজ্ঞায় করোঁ তাঁর উচ্ছিষ্ট চর্বণ ॥ ১৩ ॥
tāṅra ājñāya karoṅ tāṅra ucchiṣṭa carvaṇa
caitanya-līlāra vyāsa — the Vyāsadeva, or compiler of the pastimes, of Lord Caitanya Mahāprabhu; dāsa vṛndāvana — Vṛndāvana dāsa Ṭhākura; tāṅra — of him; ājñāya — upon the order; karoṅ — I do; tāṅra — his; ucchiṣṭa — of the remnants of food; carvaṇa — chewing.
Actually the authorized compiler of the pastimes of Śrī Caitanya Mahāprabhu is Śrīla Vṛndāvana dāsa, the incarnation of Vyāsadeva. Only upon his orders am I trying to chew the remnants of food that he has left.
Purport by MGDasa
CC Madhya 1.13 reminds of Text 117 of Sri Caitanya-bhagavata, Adi-khanda.
Text 117
adi-khande, ache kata ananta vilasa
kichu sese varnibena mahamuni vyasa
Synonyms
adi-khande — in the Adi-khanda; ache — there are; kata — so many; ananta — infinite; vilasa — pastimes; kichu — some; sese — at the end; varnibena — will describe; maha-muni — the great sage; vyasa — Vyāsa.
Translation
In the Adi-khanda there are innumerable pastimes that will be describedin the future by the great sage Vyasadeva.
ন মর্ত্যবুদ্ধ্যাসূয়েত সর্বদেবময়ো গুরুঃ ॥ ৪৬ ॥
nāvamanyeta karhicit
na martya-buddhyāsūyeta
sarva-deva-mayo guruḥ
ācāryam — the spiritual master; mām — Myself; vijānīyāt — one should know; na avamanyeta — one should never disrespect; karhicit — at any time; na — never; martya-buddhyā — with the idea of his being an ordinary man; asūyeta — one should be envious; sarva-deva — of all demigods; mayaḥ — representative; guruḥ — the spiritual master.
“One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”
Purport
This is a verse from Śrīmad-Bhāgavatam (11.17.27) spoken by Lord Kṛṣṇa when He was questioned by Uddhava regarding the four social and spiritual orders of society. [...]
অন্তর্যামী, ভক্তশ্রেষ্ঠ,—এই দুই রূপ ॥ ৪৭ ॥
antaryāmī, bhakta-śreṣṭha, — ei dui rūpa
śikṣā-guruke — the spiritual master who instructs; ta’ — indeed; jāni — I know; kṛṣṇera — of Kṛṣṇa; sva-rūpa — the direct representative; antaryāmī — the indwelling Supersoul; bhakta-śreṣṭha — the best devotee; ei — these; dui — two; rūpa — forms.
One should know the instructing spiritual master to be the Personality of Kṛṣṇa. Lord Kṛṣṇa manifests Himself as the Supersoul and as the greatest devotee of the Lord.
সদ্ভক্তাবলিহংসচক্রমধুপশ্রেণীবিহারাস্পদম্ ।
কর্ণানন্দিকলধ্বনির্বহতু মে জিহ্বামরুপ্রাঙ্গণে
শ্রীচৈতন্যদয়ানিধে তব লসল্লীলাসুধাস্বর্ধুনী ॥ ২ ॥
sad-bhaktāvali-haṁsa-cakra-madhupa-śreṇī-vihārāspadam
karṇānandi-kala-dhvanir vahatu me jihvā-maru-prāṅgaṇe
śrī-caitanya dayā-nidhe tava lasal-līlā-sudhā-svardhunī
kṛṣṇa — of the holy name of Lord Kṛṣṇa; utkīrtana — loud chanting; gāna — singing; nartana — dancing; kalā — of the other fine arts; pāthaḥ-jani — with lotuses; bhrājitā — beautified; sat-bhakta — of pure devotees; āvali — rows; haṁsa — of swans; cakra — cakravāka birds; madhu-pa — and bumble bees; śreṇī — like swarms; vihāra — of pleasure; āspadam — the abode; karṇa-ānandi — gladdening the ears; kala — melodious; dhvaniḥ — sound; vahatu — let it flow; me — my; jihvā — of the tongue; maru — desertlike; prāṅgaṇe — in the courtyard; śrī-caitanya dayā-nidhe — O Lord Caitanya, ocean of mercy; tava — of You; lasat — shining; līlā-sudhā — of the nectar of the pastimes; svardhunī — the Ganges.
O my merciful Lord Caitanya, may the nectarean Ganges waters of Your transcendental activities flow on the surface of my desertlike tongue. Beautifying these waters are the lotus flowers of singing, dancing and loud chanting of Kṛṣṇa’s holy name, which are the pleasure abodes of unalloyed devotees. These devotees are compared to swans, ducks and bees. The river’s flowing produces a melodious sound that gladdens their ears.
য আত্মান্তর্যামী পুরুষ ইতি সোঽস্যাংশবিভবঃ ।
ষড়ৈশ্বর্যেঃ পূর্ণো য ইহ ভগবান্ স স্বয়ময়ং
ন চৈতন্যাৎ কৃষ্ণাজ্জগতি পরতত্ত্বং পরমিহ ॥ ৫ ॥
ya ātmāntar-yāmī puruṣa iti so ’syāṁśa-vibhavaḥ
ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ
na caitanyāt krṣṇāj jagati para-tattvaṁ param iha
yat — that which; advaitam — without a second; brahma — the impersonal Brahman; upaniṣadi — in the Upaniṣads; tat — that; api — certainly; asya — His; tanu-bhā — the effulgence of His transcendental body; yaḥ — who; ātmā — the Supersoul; antaḥ-yāmī — indwelling Lord; puruṣaḥ — the supreme enjoyer; iti — thus; saḥ — He; asya — His; aṁśa-vibhavaḥ — expansion of a plenary portion; ṣaṭ-aiśvaryaiḥ — with the six opulences; pūrṇaḥ — full; yaḥ — who; iha — here; bhagavān — the Supreme Personality of Godhead; saḥ — He; svayam — Himself; ayam — this one; na — not; caitanyāt — than Lord Caitanya; kṛṣṇāt — than Lord Kṛṣṇa; jagati — in the world; para — higher; tattvam — truth; param — another; iha — here.
What the Upaniṣads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.
Purport by MGDAS
This is by many considered the paribhāṣā-sūtra of the Sri Caitanya Caritamrta, although Adi-lila 1.4 is also very important.
অন্যোন্যে বিলসে রস আস্বাদন করি’ ॥ ৫৬ ॥
anyonye vilase rasa āsvādana kari’
rādhā-kṛṣṇa — Rādhā and Kṛṣṇa; eka — one; ātmā — self; dui — two; deha — bodies; dhari’ — assuming; anyonye — one another; vilase — They enjoy; rasa — the mellows of love; āsvādana kari’ — tasting.
Rādhā and Kṛṣṇa are one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love.
রস আস্বাদিতে দোঁহে হৈলা একঠাঁই ॥ ৫৭ ॥
rasa āsvādite doṅhe hailā eka-ṭhāṅi
sei — these; dui — two; eka — one; ebe — now; caitanya gosāñi — Lord Caitanya Mahāprabhu; rasa — mellow; āsvādite — to taste; doṅhe — the two; hailā — have become; eka-ṭhāṅi — one body.
Now, to enjoy rasa, They have appeared in one body as Lord Caitanya Mahāprabhu.
হ্লাদিনীর দ্বারা করে ভক্তের পোষণ ॥ ৬০ ॥
hlādinīra dvārā kare bhaktera poṣaṇa
hlādinī — the hlādinī energy; karāya — causes to do; kṛṣṇe — in Lord Kṛṣṇa; ānanda-āsvādana — the tasting of bliss; hlādinīra dvārā — by the pleasure potency; kare — does; bhaktera — of the devotee; poṣaṇa — nourishing.
That hlādinī energy gives Kṛṣṇa pleasure and nourishes His devotees.
চিদংশে সম্বিৎ—যারে জ্ঞান করি’ মানি ॥ ৬২ ॥
cid-aṁśe samvit — yāre jñāna kari’ māni
ānanda-aṁśe — in the bliss portion; hlādinī — the pleasure energy; sat-aṁśe — in the eternal portion; sandhinī — the existence-expanding energy; cit-aṁśe — in the cognizant portion; samvit — the full energy of knowledge; yāre — which; jñāna kari’ — as knowledge; māni — I accept.
Hlādinī is His aspect of bliss; sandhinī, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.
Purport
[...] The Lord and His devotees simultaneously perceive the hlādinī potency directly by the power of the samvit potency. [...]
ভগবানের সত্তা হয় যাহাতে বিশ্রাম ॥ ৬৪ ॥
bhagavānera sattā haya yāhāte viśrāma
sandhinīra — of the existence potency; sāra — essence; aṁśa — portion; śuddha-sattva — śuddha-sattva (pure existence); nāma — named; bhagavānera — of the Supreme Personality of Godhead; sattā — the existence; haya — is; yāhāte — in which; viśrāma — the resting place.
The essential portion of the sandhinī potency is śuddha-sattva. Lord Kṛṣṇa’s existence rests upon it.
এসব কৃষ্ণের শুদ্ধসত্ত্বের বিকার ॥ ৬৫ ॥
e-saba kṛṣṇera śuddha-sattvera vikāra
mātā — mother; pitā — father; sthāna — place; gṛha — house; śayya-āsana — beds and seats; āra — and; e-saba — all these; kṛṣṇera — of Lord Kṛṣṇa; śuddha-sattvera — of the śuddha-sattva; vikāra — transformations.
Kṛṣṇa’s mother, father, abode, house, bedding, seats and so on are all transformations of śuddha-sattva.
Purport
[...] Aside from the parents of the Personality of Godhead, all the other paraphernalia of His existence are also essentially a manifestation of sandhinī-śakti, or a transformation of viśuddha-sattva. To make this more clear, it may be said that this sandhinī-śakti of the internal potency maintains and manifests all the variegatedness of the spiritual world. In the kingdom of God, the Lord’s servants and maidservants, His consorts, His father and mother and everything else are all transformations of the spiritual existence of sandhinī-śakti. The existential sandhinī-śakti in the external potency similarly expands all the variegatedness of the material cosmos, from which we can have a glimpse of the spiritual field.
ব্রহ্মজ্ঞানাদিক সব তার পরিবার ॥ ৬৭ ॥
brahma-jñānādika saba tāra parivāra
kṛṣṇe — in Kṛṣṇa; bhagavattā — of the quality of being the original Supreme Personality of Godhead; jñāna — knowledge; saṁvitera — of the knowledge potency; sāra — the essence; brahma-jñāna — knowledge of Brahman; ādika — and so on; saba — all; tāra — of that; parivāra — dependents.
The essence of the samvit potency is knowledge that the Supreme Personality of Godhead is Lord Kṛṣṇa. All other kinds of knowledge, such as the knowledge of Brahman, are its components.
Purport
[...] [W]hen the samvit factor of cognition is enlightened by the hlādinī potency of the same internal energy, they work together, and only thus can one attain knowledge of the Personality of Godhead.
সর্বগুণখনি কৃষ্ণকান্তাশিরোমণি ॥ ৬৯ ॥
sarva-guṇa-khani kṛṣṇa-kāntā-śiromaṇi
mahā-bhāva — of mahābhāva; svarūpā — the form; śrī-rādhāṭhākurāṇī — Śrīmatī Rādhārāṇī; sarva-guṇa — of all good qualities; khani — mine; kṛṣṇa-kāntā — of the lovers of Lord Kṛṣṇa; śiromaṇi — crown jewel.
Śrī Rādhā Ṭhākurāṇī is the embodiment of mahābhāva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Kṛṣṇa.
The unadulterated action of the hlādinī-śakti is displayed in the dealings of the damsels of Vraja and Śrīmatī Rādhārāṇī, who is the topmost participant in that transcendental group. The essence of the hlādinī-śakti is love of Godhead, the essence of love of Godhead is bhāva, or transcendental sentiment, and the highest pitch of that bhāva is called mahābhāva. Śrīmatī Rādhārāṇī is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle in love of Godhead and is the supreme lovable object of Śrī Kṛṣṇa.
হৃদয়ং ত্বদলোককাতরং দয়িত ভ্রাম্যতি কিং করোম্যহম্ ॥ ১৯৭ ॥
mathurā-nātha kadāvalokyase
hṛdayaṁ tvad-aloka-kātaraṁ
dayita bhrāmyati kiṁ karomy aham
ayi — O My Lord; dīna — on the poor; dayā-ārdra — compassionate; nātha — O master; he — O; mathurā-nātha — the master of Mathurā; kadā — when; avalokyase — I shall see You; hṛdayam — My heart; tvat — of You; aloka — without seeing; kātaram — very much aggrieved; dayita — O most beloved; bhrāmyati — becomes overwhelmed; kim — what; karomi — shall do; aham — I.
“O My Lord! O most merciful master! O master of Mathurā! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”
সেই পুরুষের সঙ্কর্ষণ সমাশ্রয় ॥ ৪৬ ॥
sei puruṣera saṅkarṣaṇa samāśraya
yāṅhā haite — from whom; viśva-utpatti — the creation of the material cosmic manifestation; yāṅhāte — in whom; pralaya — merging; sei puruṣera — of that Supreme Personality of Godhead; saṅkarṣaṇa — Saṅkarṣaṇa; samāśraya — the original shelter.
Saṅkarṣaṇa is the original shelter of the puruṣa, from whom this world is created and in whom it is dissolved.
‘অনন্ত’ কহিতে নারে মহিমা যাঁহার ॥ ৪৭ ॥
‘ananta’ kahite nāre mahimā yāṅhāra
sarva-āśraya — the shelter of everything; sarva-adbhuta — wonderful in every respect; aiśvarya — opulences; apāra — unfathomed; ananta — Ananta Śeṣa; kahite nāre — cannot speak; mahimā yāṅhāra — the glories of whom.
He [Saṅkarṣaṇa] is the shelter of everything. He is wonderful in every respect, and His opulences are infinite. Even Ananta cannot describe His glory.
Purport by MGDAS
This verse shows that there are two distinct persons: Sankarsana and Ananta.
যারে যৈছে নাচায়, সে তৈছে করে নৃত্য ॥ ১৪২ ॥
yāre yaiche nācāya, se taiche kare nṛtya
ekale — alone; īśvara — the Supreme Personality of Godhead; kṛṣṇa — Kṛṣṇa; āra — others; saba — all; bhṛtya — servants; yāre — unto whom; yaiche — as; nācāya — He causes to dance; se — He; taiche — in that way; kare nṛtya — dances.
Lord Kṛṣṇa alone is the supreme controller, and all others are His servants. They dance as He makes them do so.
বংশীন্যস্তাধরকিশলয়ামুজ্জ্বলাং চন্দ্রকেণ ।
গোবিন্দাখ্যাং হরিতনুমিতঃ কেশিতীর্থোপকণ্ঠে
মা প্রেক্ষিষ্ঠাস্তব যদি সখে বন্ধুসঙ্গেঽস্তি রঙ্গঃ ॥ ২২৪ ॥
vaṁśī-nyastādhara-kiśalayām ujjvalāṁ candrakeṇa
govindākhyāṁ hari-tanum itaḥ keśi-tīrthopakaṇṭhe
mā prekṣiṣṭhās tava yadi sakhe bandhu-saṅge ’sti raṅgaḥ
smerām — smiling; bhaṅgī-traya-paricitām — bent in three places, namely the neck, waist and knees; sāci-vistīrṇa-dṛṣṭim — with a broad sideways glance; vaṁśī — on the flute; nyasta — placed; adhara — lips; kiśalayām — newly blossomed; ujjvalām — very bright; candrakeṇa — by the moonshine; govinda-ākhyām — named Lord Govinda; hari-tanum — the transcendental body of the Lord; itaḥ — here; keśi-tīrtha-upakaṇṭhe — on the bank of the Yamunā in the neighborhood of Keśīghāṭa; mā — do not; prekṣiṣṭhāḥ — glance over; tava — your; yadi — if; sakhe — O dear friend; bandhu-saṅge — to worldly friends; asti — there is; raṅgaḥ — attachment.
“My dear friend, if you are indeed attached to your worldly friends, do not look at the smiling face of Lord Govinda as He stands on the bank of the Yamunā at Keśīghāṭa. Casting sidelong glances, He places His flute to His lips, which seem like newly blossomed twigs. His transcendental body, bending in three places, appears very bright in the moonlight.”
bhakta-rūpa-svarūpakam
bhaktāvatāraṁ bhaktākhyaṁ
namāmi bhakta-śaktikam
Synonyms
pañca-tattva-ātmakam—comprehending the five transcendental subject matters; kṛṣṇam—unto Lord Kṛṣṇa; bhakta-rūpa—in the form of a devotee; svarūpakam—in the expansion of a devotee; bhakta-avatāram—in the incarnation of a devotee; bhakta-ākhyam—known as a devotee; namāmi—I offer my obeisances; bhakta-śaktikam—the energy of the Supreme Personality of Godhead.
Translation
Let me offer my obeisances unto Lord Śrī Kṛṣṇa, who has manifested Himself in five as a devotee, expansion of a devotee, incarnation of a devotee, pure devotee and devotional energy.
Śrī Nityānanda Prabhu is the immediate expansion of Śrī Caitanya Mahāprabhu as His brother. He is the personified spiritual bliss of sac-cid-ānanda-vigraha (BS 5.1). His body is transcendental and full of ecstasy in devotional service. Śrī Caitanya Mahāprabhu is therefore called bhakta-rūpa (the form of a devotee), and Śrī Nityānanda Prabhu is called bhakta-svarūpa (the expansion of a devotee). Śrī Advaita Prabhu, the incarnation of a devotee, is viṣṇu-tattva and belongs to the same category. There are also different types of bhaktas, or devotees, on the platforms of neutrality, servitude, friendship, parenthood and conjugal love. Devotees like Śrī Dāmodara, Śrī Gadādhara and Śrī Rāmānanda are different energies. This confirms the Vedic sūtra parāsya śaktir vividhaiva śrūyate (CC Madhya 13.65, purport). All these bhakta subjects taken together constitute Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself.
Purport by MGDAS
The Panca-Tatva - The Supreme Truth in its Five Manifestations
pañca-tattvātmakaṁ kṛṣṇaṁ
bhakta-rūpa-svarūpakam
bhaktāvatāraṁ bhaktākhyaṁ
namāmi bhakta-śaktikam
কৃষ্ণনাম হৈতে পাবে কৃষ্ণের চরণ ॥ ৭৩ ॥
kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa
kṛṣṇa-mantra — the chanting of the Hare Kṛṣṇa mahā-mantra; haite — from; habe — it will be; saṁsāra — material existence; mocana — deliverance; kṛṣṇa-nāma — the holy name of Lord Kṛṣṇa; haite — from; pābe — one will get; kṛṣṇera — of Lord Kṛṣṇa; caraṇa — lotus feet.
“ ‘Simply by chanting the holy name of Kṛṣṇa one can obtain freedom from material existence. Indeed, simply by chanting the Hare Kṛṣṇa mantra one will be able to see the lotus feet of the Lord.
তবু ত’ না পায় কৃষ্ণপদে প্রেমধন ॥ ১৬ ॥
tabu ta’ nā pāya kṛṣṇa-pade prema-dhana
bahu — many; janma — births; kare — does; yadi — if; śravaṇa — hearing; kīrtana — chanting; tabu — still; ta’ — in spite of; nā — does not; pāya — get; kṛṣṇa-pade — unto the lotus feet of Kṛṣṇa; prema-dhana — love of Godhead.
If one is infested with the ten offenses in the chanting of the Hare Kṛṣṇa mahā-mantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead that is the ultimate goal of this chanting.
বিস্তারি’ বর্ণিয়াছেন তাহা দাস–বৃন্দাবন ॥ ৪৭ ॥
vistāri’ varṇiāchena tāhā dāsa-vṛndāvana
sei — that; anusāre — following; likhi — I write; līlā — pastimes; sūtra-gaṇa — notes; vistāri’ — very explicitly; varṇiyāchena — has described; tāhā — that; dāsa-vṛndāvana — Vṛndāvana dāsa Ṭhākura.
The notes kept by Śrī Svarūpa Dāmodara and Murāri Gupta are the basis of this book. Following those notes, I write of all the pastimes of the Lord. The notes have been described elaborately by Vṛndāvana dāsa Ṭhākura.
হৃদয়ং ত্বদলোককাতরং দয়িত ভ্রাম্যতি কিং করোম্যহম্ ॥ ১৯৭ ॥
mathurā-nātha kadāvalokyase
hṛdayaṁ tvad-aloka-kātaraṁ
dayita bhrāmyati kiṁ karomy aham
ayi — O My Lord; dīna — on the poor; dayā-ārdra — compassionate; nātha — O master; he — O; mathurā-nātha — the master of Mathurā; kadā — when; avalokyase — I shall see You; hṛdayam — My heart; tvat — of You; aloka — without seeing; kātaram — very much aggrieved; dayita — O most beloved; bhrāmyati — becomes overwhelmed; kim — what; karomi — shall do; aham — I.
“O My Lord! O most merciful master! O master of Mathurā! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?”
তোমার আজ্ঞাতে মাত্র করিয়ে শ্রবণ ॥ ১২৬ ॥
tomāra ājñāte mātra kariye śravaṇa
prabhu kahe — the Lord replied; mūrkha āmi — I am a fool; nāhi — there is not; adhyayana — study; tomāra — your; ājñāte — by the order; mātra — only; kariye — I do; śravaṇa — hearing.
Śrī Caitanya Mahāprabhu replied, “I am a fool, and consequently I do not study the Vedānta-sūtra. I am just trying to hear it from you because you have ordered Me.
Purport by MGDAS
Note that Lord Caitanya uses the word adhyayana — study, this same word is used in manusmrti 1.75 as quoted in the beginning of this text.
মাঞ্চ গোপয় যেন স্যাৎ সৃষ্টিরেষোত্তরোত্তরা ॥ ১৮১ ॥
janān mad-vimukhān kuru
māṁ ca gopaya yena syāt
sṛṣṭir eṣottarottarā
sva-āgamaiḥ — with your own theses; kalpitaiḥ — imagined; tvam — you; ca — also; janān — the people in general; mat-vimukhān — averse to Me and addicted to fruitive activities and speculative knowledge; kuru — make; mām — Me, the Supreme Personality of Godhead; ca — and; gopaya — just cover; yena — by which; syāt — there may be; sṛṣṭiḥ — material advancement; eṣā — this; uttara-uttarā — more and more.
“[Addressing Lord Śiva, the Supreme Personality of Godhead said:] ‘Please make the general populace averse to Me by imagining your own interpretation of the Vedas. Also, cover Me in such a way that people will take more interest in advancing material civilization just to propagate a population bereft of spiritual knowledge.’
This is a quotation from the Padma Purāṇa, Uttara-khaṇḍa (62.31).
Purport by MGDAS
This is the famous (or infamous) verse from the Padma Purāṇa where Lord Krsna requests Lord Siva to appear as Sankarācarya. The next verse, CC Madhya 6.182, quoted by Kṛṣṇadāsa Kavirāja Gosvāmī, as well as Srila Prabhupada's purport, is also elucidating this point.
ময়ৈব বিহিতং দেবি কলৌ ব্রাহ্মণমূর্তিনা ॥” ১৮২ ॥
pracchannaṁ bauddham ucyate
mayaiva vihitaṁ devi
kalau brāhmaṇa-mūrtinā
māyāvādam — the philosophy of Māyāvāda; asat-śāstram — false scriptures; pracchannam — covered; bauddham — Buddhism; ucyate — it is said; mayā — by me; eva — only; vihitam — taught; devi — O goddess of the material world; kalau — in the Age of Kali; brāhmaṇa-mūrtinā — having the body of a brāhmaṇa..
“[Lord Śiva informed goddess Durgā, the superintendent of the material world:] ‘In the Age of Kali I take the form of a brāhmaṇa and explain the Vedas through false scriptures in an atheistic way, similar to Buddhist philosophy.’ ”
The word brāhmaṇa-mūrtinā in this verse-refers to the founder of Māyāvāda philosophy, Śaṅkarācārya, who was born in the Mālabara district of southern India. Māyāvāda philosophy states that the Supreme Lord, the living entities and the cosmic manifestation are all transformations of illusory energy. To support this atheistic theory, the Māyāvādīs cite false scriptures, which make people bereft of transcendental knowledge and addicted to fruitive activities and mental speculation.
This verse is a quotation from the Padma Purāṇa, Uttara-khaṇḍa (25.7).
Purport by MGDAS
This is another famous (or infamous) verse from the Padma Purāṇa where Lord Krsna requests Lord Siva to appear as Sankarācarya. The previous verse, CC Madhya 6.181, quoted by Kṛṣṇadāsa Kavirāja Gosvāmī, is also elucidating this point.
The Lord chanted:
Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! he
Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! rakṣa mām
Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! pāhi mām
That is, “O Lord Kṛṣṇa, please protect Me and maintain Me.” He also chanted:
Kṛṣṇa! Keśava! Kṛṣṇa! Keśava! Kṛṣṇa! Keśava! pāhi mām
That is, “O Lord Rāma, descendant of King Raghu, please protect Me. O Kṛṣṇa, O Keśava, killer of the Keśī demon, please maintain Me.”
সখীভাবে পায় রাধাকৃষ্ণের চরণ ॥ ২২৯ ॥
sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa
siddha-dehe — in the perfected stage; cinti’ — by remembering; kare — does; tāhāṅñi — in the spiritual world; sevana — service; sakhī-bhāve — in mood of the gopīs; pāya — gets; rādhā-kṛṣṇera — of Rādhā and Kṛṣṇa; caraṇa — the lotus feet.
“After thinking of Rādhā and Kṛṣṇa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Rādhā and Kṛṣṇa as one of the gopīs.
জগদ্ধিতায় কৃষ্ণায় গোবিন্দায় নমো নমঃ ॥ ৭৭ ॥
go-brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ
namaḥ — all obeisances; brahmaṇya-devāya — to the Lord worshipable by persons in brahminical culture; go-brāhmaṇa — for cows and brāhmaṇas; hitāya — beneficial; ca — also; jagat-hitāya — to one who always is benefiting the whole world; kṛṣṇāya — unto Kṛṣṇa; govindāya — unto Govinda; namaḥ namaḥ — repeated obeisances.
“ ‘Let me offer my respectful obeisances unto Lord Kṛṣṇa, who is the worshipable Deity for all brahminical men, who is the well-wisher of cows and brāhmaṇas, and who is always benefiting the whole world. I offer my repeated obeisances to the Personality of Godhead, known as Kṛṣṇa and Govinda.’
This is a quotation from the Viṣṇu Purāṇa (1.19.65).
দুই কর, শীঘ্র পাবে শ্রীকৃষ্ণ-চরণ ॥” ৭০ ॥
dui kara, śīghra pābe śrī-kṛṣṇa-caraṇa”
prabhu kahe — the Lord replied; vaiṣṇava-sevā — service to the Vaiṣṇavas; nāma-saṅkīrtana — chanting the holy name of the Lord; dui kara — you perform these two things; śīghra — very soon; pābe — you will get; śrī-kṛṣṇa-caraṇa — shelter at the lotus feet of the Lord, Śrī Kṛṣṇa.
The Lord replied, “You should engage yourself in the service of the servants of Kṛṣṇa and always chant the holy name of Kṛṣṇa. If you do these two things, you will very soon attain shelter at Kṛṣṇa’s lotus feet.”
ক্রমে ক্রমে পায় লোক ভবসিন্ধুকূল ॥ ২৩৭ ॥
krame krame pāya loka bhava-sindhu-kūla
sthira hañā — being patient; ghare yāo — go back home; nā — do not; hao — become; vātula — crazy; krame krame — gradually; pāya — gets; loka — a person; bhava-sindhu-kūla — the far shore of the ocean of material existence.
“Be patient and return home. Don’t be a crazy fellow. By and by you will be able to cross the ocean of material existence.
Translation
All speculators must disagree with other speculators; otherwise, why should there be so many opposing parties concerned with ascertaining the supreme cause? (quoted from the Bhaktivedanta purport to ŚB 6.4.31).
ভুক্তি-মুক্তি-সিদ্ধি — কামী সকলি ‘অশান্ত’ ॥ ১৪৯ ॥
bhukti-mukti-siddhi-kāmī — sakali ‘aśānta’
kṛṣṇa-bhakta — a devotee of Lord Kṛṣṇa; niṣkāma — actually desireless; ataeva — therefore; śānta — peaceful; bhukti — of material enjoyment; mukti — of liberation from material activities; siddhi — of perfection in yogic performance; kāmī — those who are desirous; sakali — all of them; aśānta — not peaceful.
“Because a devotee of Lord Kṛṣṇa is desireless, he is peaceful. Fruitive workers desire material enjoyment, jñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful.
হৃষীকেণ হৃষীকেশ-সেবনং ভক্তিরুচ্যতে ॥ ১৭০ ॥
tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
sarva-upādhi-vinirmuktam — free from all kinds of material designations, or free from all desires except the desire to render service to the Supreme Personality of Godhead; tat-paratvena — by the sole purpose of serving the Supreme Personality of Godhead; nirmalam — uncontaminated by the effects of speculative philosophical research or fruitive activity; hṛṣīkeṇa — by purified senses freed from all designations; hṛṣīka-īśa — of the master of the senses; sevanam — the service to satisfy the senses; bhaktiḥ — devotional service; ucyate — is called.
“ ‘Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.’
This verse quoted from the Nārada-pañcarātra is found in the Bhakti-rasāmṛta-sindhu (1.1.12).
পাদারবিন্দবিমুখাৎ শ্বপচং বরিষ্ঠম্ ।
মন্যে তদর্পিত-মনোবচনেহিতার্থ-
প্রাণং পুনাতি স কুলং ন তু ভূরিমানঃ ॥ ৫৯ ॥
pādāravinda-vimukhāt śva-pacaṁ variṣṭham
manye tad-arpita-mano-vacanehitārtha-
prāṇaṁ punāti sa kulaṁ na tu bhūri-mānaḥ
viprāt — than a brāhmaṇa; dvi-ṣaṭ-guṇa-yutāt — who is qualified with twelve brahminical qualifications; aravinda-nābha — of Lord Viṣṇu, who has a lotuslike navel; pāda-aravinda — unto the lotus feet; vimukhāt — than a person bereft of devotion; śva-pacam — a caṇḍāla, or a person accustomed to eating dogs; variṣṭham — more glorified; manye — I think; tat-arpita — dedicated unto Him; manaḥ — mind; vacana — words; īhita — activities; artha — wealth; prāṇam — life; punāti — purifies; saḥ — he; kulam — his family; na tu — but not; bhūri-mānaḥ — a brāhmaṇa proud of possessing such qualities.
“ ‘One may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva-paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family.’ ”
কৃষ্ণের ‘তটস্থা-শক্তি’, ‘ভেদাভেদ-প্রকাশ’ ॥ ১০৮ ॥
স্বাভাবিক কৃষ্ণের তিনপ্ৰকার ‘শক্তি’ হয় ॥ ১০৯ ॥
kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’
svābhāvika kṛṣṇera tina-prakāra ‘śakti’ haya
jīvera — of the living entity; svarūpa — the constitutional position; haya — is; kṛṣṇera — of Lord Kṛṣṇa; nitya-dāsa — eternal servant; kṛṣṇera — of Lord Kṛṣṇa; taṭasthā — marginal; śakti — potency; bheda-abheda — one and different; prakāśa — manifestation; sūrya-aṁśa — part and parcel of the sun; kiraṇa — a ray of sunshine; yaiche — as; agni-jvālā-caya — molecular particle of fire; svābhāvika — naturally; kṛṣṇera — of Lord Kṛṣṇa; tina-prakāra — three varieties; śakti — energies; haya — there are.
“It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.
অতএব মায়া তারে দেয় সংসার-দুঃখ ॥ ১১৭ ॥
ataeva māyā tāre deya saṁsāra-duḥkha
kṛṣṇa bhuli’ — forgetting Kṛṣṇa; sei jīva — that living entity; anādi — from time immemorial; bahir-mukha — attracted by the external feature; ataeva — therefore; māyā — illusory energy; tāre — to him; deya — gives; saṁsāra-duḥkha — miseries of material existence.
“Forgetting Kṛṣṇa, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [māyā] gives him all kinds of misery in his material existence.
Purport my MGDAS
There is a similar verse by Śrīla Jagadānanda Paṇḍita:
Śrī Prema-vivarta 6. 2
kṛṣṇa-bahirmukha hañā bhoga-vāñchā kare
nikaṭa-stha māyā tāre jāpaṭiyā dhare
Synonyms
kṛṣṇa-bahirmukha—averse to Kṛṣṇa; hañā—becoming; bhoga-vāñchā—desire for material enjoyment; kare—does; nikaṭa-stha—standing nearby; māyā—the illusory energy; tāre—him (the living entity); jāpaṭiyā dhare—seizes in her clutches.
Translation
“Becoming averse to Kṛṣṇa and desiring material enjoyment, the living entity is immediately seized by the illusory energy (Māyā) who is standing nearby.”
However Srila Prabhupada would paraphrase:
Śrī Prema-vivarta 6. 2
kṛṣṇa bhuliya jīva bhoga vañcha kare
pāśate māyā tāre jāpaṭiyā dhare
Synonyms
kṛṣṇa—Lord Kṛṣṇa; bhuliya—forgetting; jīva—the living entity; bhoga—material enjoyment; vañcha—desire; kare—does; pāśate—by the side; māyā—the illusory energy; tāre—him; jāpaṭiyā—clutching tightly; dhare—seizes.
Translation
When an individual soul forgets his eternal relationship with God and tries to lord it over the material nature or resources, that condition, that forgetful condition, is called māyā, or illusion.
জীবেরে কৃপায় কৈলা কৃষ্ণ বেদ-পুরাণ ॥ ১২২ ॥
jīvere kṛpāya kailā kṛṣṇa veda-purāṇa
māyā-mugdha — enchanted by the illusory energy; jīvera — of the conditioned soul; nāhi — there is not; svataḥ — automatically; kṛṣṇa-jñāna — knowledge of Kṛṣṇa; jīvere — unto the conditioned soul; kṛpāya — out of mercy; kailā — presented; kṛṣṇa — Lord Kṛṣṇa; veda-purāṇa — the Vedic literature and the Purāṇas (supplements to the Vedic literature).
“The conditioned soul cannot revive his Kṛṣṇa consciousness by his own effort. But out of causeless mercy, Lord Kṛṣṇa compiled the Vedic literature and its supplements, the Purāṇas.
Purport by MGDAS
This verse and the ensuing verse are quoted in ŚB 2.3.1
ব্রহ্মেতি পরমাত্মেতি ভগবানিতি শব্দ্যতে ॥ ১৫৮ ॥
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
vadanti — they say; tat — that; tattva-vidaḥ — learned souls; tattvam — the Absolute Truth; yat — which; jñānam — knowledge; advayam — nondual; brahma — Brahman; iti — thus; paramātmā — Paramātmā; iti — thus; bhagavān — Bhagavān; iti — thus; śabdyate — is known.
“ ‘Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.’
অমৃতং শাশ্বতং নিত্যমনন্তং পরমং পদম্ ॥ ৫১ ॥
tri-pād-bhūtaṁ sanātanam
amṛtaṁ śāśvataṁ nityam
anantaṁ paramaṁ padam
tasyāḥ pāre — on the other bank of the Virajā River; para-vyoma — the spiritual sky; tri-pāt-bhūtam — existing as three fourths of the opulence of the Supreme Lord; sanātanam — eternal; amṛtam — without deterioration; śāśvatam — without being subjected to the control of time; nityam — constantly existing; anantam — unlimited; paramam — supreme; padam — abode.
“ ‘Beyond the river Virajā is the spiritual nature, which is indestructible, eternal, inexhaustible and unlimited. It is the supreme abode, consisting of three fourths of the Lord’s opulences. It is known as paravyoma, the spiritual sky.’
Purport
In the spiritual sky there is neither anxiety nor fear. It is eternally existing, and it consists of three fourths of the Lord’s energy. The material world is an exhibition of only one fourth of the Lord’s energy. Therefore it is called eka-pād-vibhūti.
যাহাঁ কৃষ্ণ, তাহাঁ নাহি মায়ার অধিকার ॥ ৩১ ॥
yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra
kṛṣṇa — Kṛṣṇa, the Supreme Personality of Godhead; sūrya-sama — like the sun planet; māyā — the illusory energy; haya — is; andhakāra — darkness; yāhāṅ kṛṣṇa — wherever there is Kṛṣṇa; tāhāṅ — there; nāhi — not; māyāra — of māyā, or the darkness of illusion; adhikāra — the jurisdiction.
“Kṛṣṇa is compared to sunshine, and māyā is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Kṛṣṇa consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish.
In Śrīmad-Bhāgavatam (2.9.34) it is stated:
tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ
“What appears to be truth without Me is certainly My illusory energy, for nothing can exist without Me. It is like a reflection of a real light in the shadows, for in the light there are neither shadows nor reflections.” [...]
Purport by MGDasa
Śrīmad-Bhāgavatam (2.9.34) is one of the catur sloki of the Srimad Bhagavatam.
অভয়ং সর্বদা তস্মৈ দদাম্যেতদ্ব্রতং মম ॥ ৩৪ ॥
tavāsmīti ca yācate
abhayaṁ sarvadā tasmai
dadāmy etad vrataṁ mama
sakṛt — once only; eva — certainly; prapannaḥ — surrendered; yaḥ — anyone who; tava — Yours; asmi — I am; iti — thus; ca — also; yācate — prays; abhayam — fearlessness; sarvadā — always; tasmai — unto him; dadāmi — I give; etat — this; vratam — vow; mama — My.
“ ‘It is My vow that if one only once seriously surrenders unto Me, saying “My dear Lord, from this day I am Yours,” and prays to Me for courage, I shall immediately award courage to that person, and he will always remain safe from that time on.’
This verse from the Rāmāyaṇa (Yuddha-kāṇḍa 18.33) was spoken by Lord Rāmacandra.
arcāyām eva haraye
pūjāṁ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu
sa bhaktaḥ prākṛtaḥ smṛtaḥ
Synonyms
arcāyām — in the temple worship; eva — certainly; haraye — for the pleasure of the Supreme Personality of Godhead; pūjām — worship; yaḥ — anyone who; śraddhayā — with faith and love; īhate — executes; na — not; tat-bhakteṣu — to the devotees of the Lord; ca anyeṣu — and to others; saḥ — he; bhaktaḥ — a devotee; prākṛtaḥ — materialistic; smṛtaḥ — is considered.
Translation
“ ‘A prākṛta-bhakta, or materialistic devotee, does not purposefully study the śāstra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-prāya [neophyte devotee], or bhaktābhāsa, for he is a little enlightened by Vaiṣṇava philosophy.’
এক ‘বৈধী ভক্তি’, ‘রাগানুগা-ভক্তি’ আর ॥ ১০৮ ॥
eka ‘vaidhī bhakti’, ‘rāgānugā-bhakti’ āra
ei ta — this; sādhana-bhakti — process of devotional service; dui ta’ prakāra — two kinds; eka — one; vaidhī bhakti — the regulative devotional service; rāgānugā-bhakti — spontaneous devotional service; āra — and.
“There are two processes of practical devotional service. One is regulative devotional service, and the other is spontaneous devotional service.
Purport by MGDAS
Please note that Srila Prabhupada states in the next purport, CC Madhya 22.109: "Spontaneous service is not artificial. One simply has to come to that platform by rendering devotional service according to the regulative principles."
‘বৈধী ভক্তি’ বলি’ তারে সর্বশাস্ত্রে গায় ॥ ১০৯ ॥
‘vaidhī bhakti’ bali’ tāre sarva-śāstre gāya
rāga-hīna — who are without spontaneous attachment to Kṛṣṇa; jana — persons; bhaje — execute devotional service; śāstrera ājñāya — according to the principles and regulations described in the revealed scriptures; vaidhī bhakti — regulative devotional service; bali’ — calling; tāre — that; sarva-śāstre — all revealed scriptures; gāya — sing.
“Those who have not attained the platform of spontaneous attachment in devotional service render devotional service under the guidance of a bona fide spiritual master according to the regulative principles mentioned in the revealed scriptures. According to the revealed scriptures, this kind of devotional service is called vaidhī bhakti.
Purport by MGDAS
Please note that Srila Prabhupada states in the purport: "Spontaneous service is not artificial. One simply has to come to that platform by rendering devotional service according to the regulative principles."
বহুগ্রন্থ-কলাভ্যাস-ব্যাখ্যান বর্জিব ॥ ১১৮ ॥
bahu-grantha-kalābhyāsa-vyākhyāna varjiba
avaiṣṇava — of one who is not a devotee of the Lord; saṅga — the association; tyāga — giving up; bahu-śiṣya — an unlimited number of disciples; nā kariba — should not accept; bahu-grantha — of many different types of scriptures; kalā-abhyāsa — studying a portion; vyākhyāna — and explanation; varjiba — we should give up.
“The twelfth item is to give up the company of nondevotees. (13) One should not accept an unlimited number of disciples. (14) One should not partially study many scriptures just to be able to give references and expand explanations.
Accepting an unlimited number of devotees or disciples is very risky for one who is not a preacher. According to Śrīla Jīva Gosvāmī, a preacher has to accept many disciples to expand the cult of Śrī Caitanya Mahāprabhu. This is risky because when a spiritual master accepts a disciple, he naturally accepts the disciple’s sinful activities and their reactions. Unless he is very powerful, he cannot assimilate all the sinful reactions of his disciples and has to suffer the consequences. Therefore one is generally forbidden to accept many disciples.
One should not partially study a book just to pose oneself as a great scholar by being able to refer to scriptures. In our Kṛṣṇa consciousness movement we have therefore limited our study of the Vedic literatures to the Bhagavad-gītā, Śrīmad-Bhāgavatam, Caitanya-caritāmṛta and Bhakti-rasāmṛta-sindhu. These four works are sufficient for preaching purposes. They are adequate for the understanding of the philosophy and the spreading of missionary activities all over the world. If one studies a particular book, he must do so thoroughly. That is the principle. By thoroughly studying a limited number of books, one can understand the philosophy.
śravaṇa, kīrtana, smaraṇa, pūjana, vandana
paricaryā, dāsya, sakhya, ātma-nivedana
Synonyms
śravaṇa — hearing; kīrtana — chanting; smaraṇa — remembering; pūjana — worshiping; vandana — praying; paricaryā — serving; dāsya — accepting servitorship; sakhya — friendship; ātma-nivedana — surrendering fully.
Translation
“After one is established in devotional service, the positive actions are (1) hearing, (2) chanting, (3) remembering, (4) worshiping, (5) praying, (6) serving, (7) accepting servitorship, (8) becoming a friend and (9) surrendering fully.
sādhu-saṅga, nāma-kīrtana, bhāgavata-śravaṇa
mathurā-vāsa, śrī-mūrtira śraddhāya sevana
Synonyms
sādhu-saṅga — association with devotees; nāma-kīrtana — chanting the holy name; bhāgavata-śravaṇa — hearing Śrīmad-Bhāgavatam; mathurā-vāsa — living at Mathurā; śrī-mūrtira śraddhāya sevana — worshiping the Deity with faith and veneration.
Translation
“One should associate with devotees, chant the holy name of the Lord, hear Śrīmad-Bhāgavatam, reside at Mathurā and worship the Deity with faith and veneration.
śrī-mūrter aṅghri-sevane
śraddhā — faith; viśeṣataḥ — particularly; prītiḥ — love; śrī-mūrteḥ — of the Deity form of the Lord; aṅghri-sevane — in service of the lotus feet.
“ ‘With love and full faith one should worship the lotus feet of the Deity.
This verse and the following two verses are found in the Bhakti-rasāmṛta-sindhu (1.2.90-92).
CC Madhya 22.136
śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane
prahlādaḥ smaraṇe tad-aṅghri-bhajane lakṣmīḥ pṛthuḥ pūjane
akrūras tv abhivandane kapi-patir dāsye ’tha sakhye ’rjunaḥ
sarva-svātma-nivedane balir abhūt kṛṣṇāptir eṣāṁ parā
Synonyms
śrī-viṣṇoḥ — of Lord Śrī Viṣṇu; śravaṇe — in hearing; parīkṣit — King Parīkṣit, known also as Viṣṇurāta, or one who is protected by Lord Viṣṇu; abhavat — was; vaiyāsakiḥ — Śukadeva Gosvāmī; kīrtane — in reciting Śrīmad-Bhāgavatam; prahlādaḥ — Mahārāja Prahlāda; smaraṇe — in remembering; tat-aṅghri — of Lord Viṣṇu’s lotus feet; bhajane — in serving; lakṣmīḥ — the goddess of fortune; pṛthuḥ — Mahārāja Pṛthu; pūjane — in worshiping the Deity of the Lord; akrūraḥ — Akrūra; tu — but; abhivandane — in offering prayers; kapi-patiḥ — Hanumānjī, or Vajrāṅgajī; dāsye — in servitude to Lord Rāmacandra; atha — moreover; sakhye — in friendship; arjunaḥ — Arjuna; sarva-sva-ātma-nivedane — in fully dedicating oneself; baliḥ — Mahārāja Bali; abhūt — was; kṛṣṇa-āptiḥ — the achievement of the lotus feet of Lord Kṛṣṇa; eṣām — of all of them; parā — transcendental.
Translation
“ ‘Mahārāja Parīkṣit attained the highest perfection, shelter at Lord Kṛṣṇa’s lotus feet, simply by hearing about Lord Viṣṇu. Śukadeva Gosvāmī attained perfection simply by reciting Śrīmad-Bhāgavatam. Prahlāda Mahārāja attained perfection by remembering the Lord. The goddess of fortune attained perfection by massaging the transcendental legs of Mahā-Viṣṇu. Mahārāja Pṛthu attained perfection by worshiping the Deity, and Akrūra attained perfection by offering prayers unto the Lord. Vajrāṅgajī [Hanumān] attained perfection by rendering service to Lord Rāmacandra, and Arjuna attained perfection simply by being Kṛṣṇa’s friend. Bali Mahārāja attained perfection by dedicating everything to the lotus feet of Kṛṣṇa.’
CC Madhya 22.137-139
sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānuvarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye
mukunda-liṅgālaya-darśane dṛśau
tad-bhṛtya-gātra-sparaśe ’ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite
pādau hareḥ kṣetra-padānusarpaṇe
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottamaḥśloka-janāśrayā ratiḥ
saḥ — he (Mahārāja Ambarīṣa); vai — certainly; manaḥ — the mind; kṛṣṇa-pada-aravindayoḥ — on the two lotus feet of Kṛṣṇa; vacāṁsi — words; vaikuṇṭha-guṇa-anuvarṇane — in describing the transcendental character of Kṛṣṇa; karau — the two hands; hareḥ — of Lord Kṛṣṇa or Viṣṇu; mandira-mārjana-ādiṣu — in cleansing the temple of Hari and similar other duties; śrutim — the ears; cakāra — engaged; acyuta — of the Lord; sat-kathā-udaye — in the arising of transcendental topics; mukunda-liṅga — of the Deities of the Lord; ālaya — temples; darśane — in visiting; dṛśau — the two eyes; tat-bhṛtya — of the servants of the Lord; gātra — the bodies; sparaśe — in touching; aṅga-saṅgamam — bodily contact such as touching the lotus feet or embracing; ghrāṇam — the sensation of smell; ca — and; tat-pāda-saroja — of the Lord’s lotus feet; saurabhe — in the fragrance; śrīmat — most auspicious; tulasyāḥ — of tulasī leaves; rasanām — the tongue; tat-arpite — in food offered to the Lord; pādau — the two feet; hareḥ — of the Lord; kṣetra — the place of pilgrimage; pada-anusarpaṇe — in walking to; śiraḥ — the head; hṛṣīkeśa — of the Lord of the senses, the Personality of Godhead; pada-abhivandane — in offering prayers at the lotus feet; kāmam — all desires; ca — and; dāsye — in serving the Lord; na — not; tu — but; kāma-kāmyayā — with a desire for sense gratification; yathā — as much as; uttamaḥ-śloka — of the Lord, who is worshiped by selected poems; jana — in the devotee; āśrayā — having shelter; ratiḥ — attachment.
Translation
“ ‘Mahārāja Ambarīṣa always engaged his mind at the lotus feet of Kṛṣṇa, his words in describing the spiritual world and the Supreme Personality of Godhead, his hands in cleansing and washing the Lord’s temple, his ears in hearing topics about the Supreme Lord, his eyes in seeing the Deity of Lord Kṛṣṇa in the temple, his body in embracing Vaiṣṇavas or touching their lotus feet, his nostrils in smelling the aroma of the tulasī leaves offered to Kṛṣṇa’s lotus feet, his tongue in tasting food offered to Kṛṣṇa, his legs in going to places of pilgrimage like Vṛndāvana and Mathurā or to the Lord’s temple, his head in touching the lotus feet of the Lord and offering Him obeisances, and his desires in serving the Lord faithfully. In this way Mahārāja Ambarīṣa engaged his senses in the transcendental loving service of the Lord. As a result, he awakened his dormant loving propensity for the Lord’s service.’
Purport
This is a quotation from Śrīmad-Bhāgavatam (9.4.18-20).
তদ্ভাবলিপ্সুনা কার্যা ব্রজলোকানুসারতঃ ॥ ১৫৮ ॥
siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā
vraja-lokānusārataḥ
sevā — service; sādhaka-rūpeṇa — with the external body as a devotee practicing regulative devotional service; siddha-rūpeṇa — with a body suitable for eternal, self-realized service; ca — also; atra — in this connection; hi — certainly; tat — of that; bhāva — the mood; lipsunā — desiring to obtain; kāryā — to be executed; vraja-loka — of a particular servant of Kṛṣṇa in Vṛndāvana; anusārataḥ — by following in the footsteps.
“ ‘The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Kṛṣṇa’s in Vṛndāvana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally.’
This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.295).
প্রবাসাখ্য, আর প্রেমবৈচিত্ত্য-আখ্যান ॥ ৬৩ ॥
pravāsākhya, āra prema-vaicittya-ākhyāna
vipralambha — separation; catur-vidha — four divisions; pūrva-rāga — pūrva-rāga; māna — māna; pravāsa-ākhya — known as pravāsa; āra — and; prema-vaicittya — prema-vaicittya; ākhyāna — calling.
“Vipralambha has four divisions — pūrva-rāga, māna, pravāsa and prema-vaicittya.
vrajendra-nandana kṛṣṇa — nāyaka-śiromaṇi
nāyikāra śiromaṇi — rādhā-ṭhākurāṇī
vrajendra-nandana kṛṣṇa — Lord Kṛṣṇa, the son of Mahārāja Nanda; nāyaka-śiromaṇi — best of all heroes; nāyikāra śiromaṇi — the best of all heroines; rādhā-ṭhākurāṇī — Śrīmatī Rādhārāṇī.
Translation
ei yāṅhā nāhi, tāhā bhakti — ‘ahaitukī’
yāhā haite vaśa haya śrī-kṛṣṇa kautukī
Synonyms
ei — these; yāṅhā — where; nāhi — not existing; tāhā — that; bhakti — the platform of devotional service; ahaitukī — unmotivated; yāhā haite — by which; vaśa haya — comes under control; śrī-kṛṣṇa — Lord Śrī Kṛṣṇa; kautukī — the most funny.
Translation
“Causeless devotional service is unmotivated by sense enjoyment, perfection or liberation. When one is freed from all these contaminations, he can bring Lord Kṛṣṇa, who is very funny, under control.
‘হরি’-শব্দের এই মুখ্য কহিলুঁ লক্ষণ ॥ ৬৪ ॥
‘hari’-śabdera ei mukhya kahiluṅ lakṣaṇa
cāri puruṣa-artha — the four kinds of so-called goals of life; chāḍāya — causes to give up; guṇe — by the transcendental qualities; hare — attracts; sabāra mana — everyone’s mind; hari-śabdera — of the word hari; ei — this; mukhya — chief; kahiluṅ — I have explained; lakṣaṇa — the symptoms.
“When one’s mind, senses and body are attracted to the transcendental qualities of Hari, one gives up the four principles of material success. Thus I have explained the chief meanings of the word ‘hari.’
The four principles of material success are (1) religious performance, (2) economic development, (3) sense gratification and (4) liberation, or merging into the impersonal effulgence of Brahman. These things do not interest the devotee.
জিজ্ঞাসু, জ্ঞানী, — দুই মোক্ষকাম মানি ॥ ৯৫ ॥
jijñāsu, jñānī, — dui mokṣa-kāma māni
ārta — distressed; artha-arthī — desirous of money; dui — two persons; sakāma-bhitare — in the division of material activities; gaṇi — we consider; jijñāsu — inquisitive; jñānī — pursuing knowledge; dui — two; mokṣa-kāma — transcendentalists pursuing spiritual knowledge for liberation; māni — I consider.
“Materialistic devotees take to devotional service and worship Kṛṣṇa when they are distressed or in need of money. Those who are actually inquisitive to understand the supreme source of everything and those who are in search of knowledge are called transcendentalists, for they desire liberation from all material contamination.
তত্তৎকামাদি ছাড়ি’ হয় শুদ্ধভক্তিমান্ ॥ ৯৬ ॥
tat-tat-kāmādi chāḍi’ haya śuddha-bhaktimān
ei cāri — these four persons; sukṛti — pious men; haya — are; mahā-bhāgyavān — highly fortunate; tat-tat — those respective; kāma-ādi — aspirations; chāḍi’ — giving up; haya — become; śuddha-bhaktimān — pure devotees.
“Because they have a pious background, all four types of people are to be considered greatly fortunate. Such people gradually give up material desires and become pure devotees.
কামাদি ‘দুঃসঙ্গ’ ছাড়ি’ শুদ্ধভক্তি পায় ॥ ৯৭ ॥
kāmādi ‘duḥsaṅga’ chāḍi’ śuddha-bhakti pāya
sādhu-saṅga-kṛpā — by the mercy of association with devotees; kimvā — or; kṛṣṇera kṛpāya — by the mercy of Kṛṣṇa; kāma-ādi — material desires and so on; duḥsaṅga — unwanted association; chāḍi’ — giving up; śuddha-bhakti pāya — one obtains the platform of pure devotional life.
“One is elevated to the platform of devotional life by the mercy of a Vaiṣṇava, the bona fide spiritual master, and by the special mercy of Kṛṣṇa. On that platform, one gives up all material desires and the association of unwanted people. Thus one is elevated to the platform of pure devotional service.
পরব্যোম-উপরি কৃষ্ণলোকের বিভূতি ॥ ২১৩ ॥
paravyoma-upari kṛṣṇalokera vibhūti
paravyoma-madhye — in the spiritual sky; nārāyaṇera — of Nārāyaṇa; nitya-sthiti — eternal residence; paravyoma-upari — in the upper portion of the spiritual sky; kṛṣṇa-lokera vibhūti — the opulence of the Kṛṣṇaloka planet.
“There is an eternal residence of Nārāyaṇa in the spiritual sky. In the upper portion of the spiritual sky is a planet known as Kṛṣṇaloka, which is filled with all opulences.
ভক্ত্যা ভাগবতং গ্রাহ্যং ন বুদ্ধ্যা ন চ টিকয়া ॥ ৩১৩ ॥
vyāso vetti na vetti vā
bhaktyā bhāgavataṁ grāhyaṁ
na buddhyā na ca ṭīkayā
aham — I (Lord Śiva); vedmi — know; śukaḥ — Śukadeva Gosvāmī; vetti — knows; vyāsaḥ — Vyāsadeva; vetti — knows; na vetti vā — or may not know; bhaktyā — by devotional service (executed in nine different processes); bhāgavatam — the Bhāgavata Purāṇa (called the Paramahaṁsa-saṁhitā, the text or treatise readable by the topmost transcendentalists); grāhyam — to be accepted; na — not; buddhyā — by so-called intelligence or experimental knowledge; na — nor; ca — also; ṭīkayā — by imaginary commentary.
“[Lord Śiva said:] ‘I may know; Śukadeva Gosvāmī, the son of Vyāsadeva, may know; and Vyāsadeva may know or may not know Śrīmad-Bhāgavatam. On the whole, Śrīmad-Bhāgavatam, the spotless Purāṇa, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries.’ ”
Purport by MGDAS
This verse was also, supposedly, quoted in regard to Sridhara Svami, the famous 14th century commentator on the Srimad Bhagavatam (see CC Antya 7.133). It is very notable, dare I say ironic, that Lord Caitanya Mahaprabhu quoted this verse, as the context of Sridhara Svami's live and his role in the Brahma-Madhva-Gaudiya sampradaya is so pivotal. However only the first line of this verse was quoted, supposedly in a Siva temple in Varanasi, when Sridhar Swami's commentary, Bhāvārtha-dīpikā was put at the feet of Viśveśvara, Lord Śiva, overnight, as a challenge to his commentary. The following verse was supposedly written on the wall or spoken the next morning:
ahaṁ vedmi śuko vetti
vyāso vetti na vetti vā
śrīdharaḥ sarvaṁ vetti
śrī-nṛsiṁha-prasādataḥ
[Lord Śiva said:] I may know; Śukadeva Gosvāmī, the son of Vyāsadeva, may know; and Vyāsadeva may know or may not know Śrīmad-Bhāgavatam. But Śrīdhara knows everything by the grace of Lord Nṛsiṁha
It is noteworthy that Lord Nṛsiṁha was Sridhara Svami's Ista-deva. Also it is rather outré for Lord Caitanya Mahaprabhu to quote a verse without a specific sastric reference. The only time I can remember He did that is in the Siksastakam.
‘ব্যাসসূত্রের’ অর্থ করেন অতি-মনোরম ॥ ২৪ ॥
স্পৃশত্যনর্থাপগমো যদর্থঃ ।
মহীয়সাং পাদরজোঽভিষেকং
নিষ্কিঞ্চনানাং ন বৃণীত যাবৎ ॥ ৮৫ ॥
ব্যাসসূত্রের গম্ভীর অর্থ, ব্যাস — ভগবান্ ॥ ৯১ ॥
চতুঃশ্লোকীতে প্রকট তার করিয়াছে লক্ষণ ॥ ১০২ ॥
সর্ব-জন-দেশ-কাল-দশাতে ব্যাপ্তি যার ॥ ১২০ ॥
সাধন-ভক্তি — এই চারি বিচারের পার ॥ ১২১ ॥
গুরু-পাশে সেই ভক্তি প্রষ্টব্য, শ্রোতব্য ॥ ১২২ ॥
নিজ-কৃত সূত্রের নিজ-‘ভাষ্য’-স্বরূপ ॥ ১৪২ ॥
nija-kṛta sūtrera nija-‘bhāṣya’-svarūpa
ataeva — therefore; bhāgavata — Śrīmad-Bhāgavatam; sūtrera — of the Brahma-sūtra; artha — of the meaning; rūpa — the form; nija-kṛta — made by himself; sūtrera — of the Vedānta-sūtra; nija-bhāṣya — of his own commentary; svarūpa — the original form.
“Śrīmad-Bhāgavatam gives the actual meaning of the Vedānta-sūtra. The author of the Vedānta-sūtra is Vyāsadeva, and he himself has explained those aphorisms in the form of Śrīmad-Bhāgavatam.
গায়ত্রীভাষ্যরূপোঽসৌ বেদার্থপরিবৃংহিতঃ ॥ ১৪৩ ॥
দ্বাদশস্কন্ধযুক্তোঽয়ং শতবিচ্ছেদ-সংযুতঃ ।
গ্রন্থোঽষ্টাদশসাহস্রঃ শ্রীমদ্ভাগবতাভিধঃ ॥ ১৪৪ ॥
bhāratārtha-vinirṇayaḥ
gāyatrī-bhāṣya-rūpo ’sau
vedārtha-paribṛṁhitaḥ
sākṣād-bhagavatoditaḥ
dvādaśa-skandha-yukto ’yaṁ
śata-viccheda-saṁyutaḥ
grantho ’ṣṭādaśa-sāhasraḥ
śrīmad-bhāgavatābhidhaḥ
arthaḥ ayam — this is the meaning; brahma-sūtrāṇām — of the aphorisms of the Vedānta-sūtra; bhārata-artha-vinirṇayaḥ — the ascertainment of the Mahābhārata; gāyatrī-bhāṣya-rūpaḥ — the purport of Brahma-gāyatrī, the mother of the Vedic literatures; asau — that; veda-artha-paribṛṁhitaḥ — expanded by the meanings of all the Vedas; purāṇānām — of the Purāṇas; sāma-rūpaḥ — the best (like the Sāma among the Vedas); sākṣāt — directly; bhagavatā uditaḥ — spoken by Vyāsadeva, an incarnation of the Supreme Personality of Godhead; dvādaśa-skanda-yuktaḥ — having twelve cantos; ayam — this; śata-viccheda-saṁyutaḥ — having 335 chapters; granthaḥ — this great literature; aṣṭādaśa-sāhasraḥ — having 18,000 verses; śrīmad-bhāgavata-abhidhaḥ — named Śrīmad-Bhāgavatam..
“ ‘The meaning of the Vedānta-sūtra is present in Śrīmad-Bhāgavatam. The full purport of the Mahābhārata is also there. The commentary of the Brahma-gāyatrī is also there and fully expanded with all Vedic knowledge. Śrīmad-Bhāgavatam is the supreme Purāṇa, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vyāsadeva. There are twelve cantos, 335 chapters and eighteen thousand verses.’
This is a quotation from the Garuḍa Purāṇa.
তদ্রসামৃততৃপ্তস্য নান্যত্র স্যাদ্রতিঃ ক্বচিৎ ॥ ১৪৬ ॥
আপনে আস্বাদি’ ভক্তি করিলা প্রকাশে ॥ ২৬৪ ॥
দেব, গন্ধর্ব, কিন্নর মনুষ্য-বেশে আসি’ ॥ ১০ ॥
deva, gandharva, kinnara manuṣya-veśe āsi’
sapta-dvīpera loka — people from all of the seven islands within the universe; āra — and; nava-khaṇḍa-vāsī — the inhabitants of the nine khaṇḍas; deva — demigods; gandharva — the inhabitants of Gandharvaloka; kinnara — the inhabitants of Kinnaraloka; manuṣya-veśe — in the form of human beings; āsi’ — coming.
People from all over the universe, including the seven islands, the nine khaṇḍas, the planets of the demigods, Gandharvaloka and Kinnaraloka, would go there in the forms of human beings.
For an explanation of sapta-dvīpa, see Madhya-līlā, chapter twenty, verse 218, and Śrīmad-Bhāgavatam, Fifth Canto, chapters sixteen and twenty. In the Siddhānta-śiromaṇi, chapter one (Golādhyāya), in the Bhuvana-kośa section, the nine khaṇḍas are mentioned as follows:
anyad gabhastimad ataś ca kumārikākhyam
nāgaṁ ca saumyam iha vāruṇam antya-khaṇḍaṁ
gāndharva-saṁjñam iti bhārata-varṣa-madhye
“Within Bhārata-varṣa, there are nine khaṇḍas. They are known as (1) Aindra, (2) Kaśeru, (3) Tāmraparṇa, (4) Gabhastimat, (5) Kumārikā, (6) Nāga, (7) Saumya, (8) Vāruṇa and (9) Gāndharva.”
kṛṣṇa-bhajane nāhi jāti-kulādi-vicāra
yei bhaje — anyone who takes to devotional service; sei — he; baḍa — exalted; abhakta — nondevotee; hīna chāra — most condemned and abominable; kṛṣṇa-bhajane — in discharging devotional service; nāhi — there is not; jāti — caste; kula — family; ādi — and so on; vicāra — consideration of.
“Anyone who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. Therefore in the discharge of devotional service to the Lord, there is no consideration of the status of one’s family.
বৈষ্ণবের কৃত্য, আর বৈষ্ণব-আচার ॥ ৭৯ ॥
লুপ্ততীর্থ-উদ্ধার আর বৈরাগ্য-শিক্ষণ ॥ ৮০ ॥
প্রচার করেন কেহ, না করেন আচার ॥ ১০২ ॥
তুমি — সর্ব-গুরু, তুমি জগতের আর্য ।।” ১০৩ ॥ ১০৩ ॥
তোমা-স্পর্শে পবিত্র হয় দেব-মুনিগণ ॥ ১২৯ ॥
মর্যাদা-পালন হয় সাধুর ভূষণ ॥ ১৩০ ॥
ইহলোক, পরলোক — দুই হয় নাশ ॥ ১৩১ ॥
iha-loka, para-loka — dui haya nāśa
maryādā-laṅghane — by surpassing the customs of etiquette; loka — people; kare upahāsa — joke; iha-loka — this world; para-loka — the next world; dui — two; haya nāśa — become vanquished.
“If one transgresses the laws of etiquette, people make fun of him, and thus he is vanquished in both this world and the next.
Purport by MGDAS
For more information please read the purport of ŚB 3.4.26 wherein Srila Prabhupada explains the term maryādā-vyatikrama.
সেইকালে কৃষ্ণ তারে করে আত্মসম ॥ ১৯২ ॥
sei-kāle kṛṣṇa tāre kare ātma-sama
dīkṣā-kāle — at the time of initiation; bhakta — the devotee; kare — does; ātma — of himself; samarpaṇa — full dedication; sei-kāle — at that time; kṛṣṇa — Lord Kṛṣṇa; tāre — him; kare — makes; ātma-sama — as spiritual as Himself.
“At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kṛṣṇa accepts him to be as good as Himself.
যার কৃষ্ণকথায় রুচি, সেই ভাগ্যবান্ ॥ ৯ ॥
yāhā haite ‘premānanda’, ‘bhakti-tattva-jñāna’
caitanya-caritāmṛta — this transcendental literature known as Caitanya-caritāmṛta; nitya — daily; kara pāna — do relish; yāhā haite — by which; prema-ānanda — transcendental bliss; bhakti-tattva-jñāna — transcendental knowledge in devotional service.
O devotees, relish daily the nectar of Śrī Caitanya-caritāmṛta and the pastimes of Śrī Caitanya Mahāprabhu, for by doing so one can merge in transcendental bliss and attain full knowledge of devotional service.
নানা-ভঙ্গীতে গুণ প্রকাশি’ নিজ-লাভ মানে ॥ ৮২ ॥
nānā-bhaṅgīte guṇa prakāśi’ nija-lābha māne
bhakta-guṇa — the attributes of a devotee; prakāśite — to manifest; prabhu — Śrī Caitanya Mahāprabhu; bhāla jāne — knows very well how; nānā-bhaṅgīte — by various ways; guṇa — attributes; prakāśi’ — manifesting; nija-lābha — His profit; māne — He considers.
The Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, knows very well how to demonstrate the qualities of His devotees. Therefore, acting like an artistic painter, He does so in various ways and considers this His personal profit.
যাহা দেখি’ প্রীত হন গৌর-ভগবান্ ॥ ২২০ ॥
yāhā dekhi’ prīta hana gaura-bhagavān
mahāprabhura — of Śrī Caitanya Mahāprabhu; bhakta-gaṇera — of the devotees; vairāgya — renunciation; pradhāna — the basic principle; yāhā dekhi’ — seeing which; prīta hana — becomes satisfied; gaura-bhagavān — Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead.
Renunciation is the basic principle sustaining the lives of Śrī Caitanya Mahāprabhu’s devotees. Seeing this renunciation, Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, is extremely satisfied.
কৃষ্ণ-শক্তি বিনা নহে তার প্রবর্তন ॥ ১১ ॥
kṛṣṇa-śakti vinā nahe tāra pravartana
kali-kālera — of this age of Kali; dharma — the duty; kṛṣṇa-nāma-saṅkīrtana — chanting the holy name of Lord Kṛṣṇa; kṛṣṇa-śakti vinā — without being empowered by Lord Kṛṣṇa; nahe — is not; tāra — of that; pravartana — propagation.
“The fundamental religious system in the Age of Kali is the chanting of the holy name of Kṛṣṇa. Unless empowered by Kṛṣṇa, one cannot propagate the saṅkīrtana movement.
বেশ্যার ভিতরে তারে করিয়ে গণন ।।” ১১৫ ।। ॥ ১১৫ ॥
veśyāra bhitare tāre kariye gaṇana”
prabhu — Śrī Caitanya Mahāprabhu; hāsi’ — smiling; kahe — said; svāmī — husband; nā māne — does not accept; yei jana — anyone who; veśyāra bhitare — among the prostitutes; tāre — him; kariye gaṇana — I count.
Śrī Caitanya Mahāprabhu smilingly replied, “One who does not accept the svāmī [husband] as an authority I consider a prostitute.”
দুইগুণ যাহাঁ, তাহাঁ নাহি গর্ব-পর্বত ॥ ১৩১ ॥
dui-guṇa yāhāṅ, tāhāṅ nāhi garva-parvata
prabhu kahe — Śrī Caitanya Mahāprabhu said; tumi — you; paṇḍita — very learned scholar; mahā-bhāgavata — great devotee; dui-guṇa — two qualities; yāhāṅ — wherever; tāhāṅ — there; nāhi — there cannot be; garva-parvata — the mountain of pride.
Lord Śrī Caitanya Mahāprabhu said, “You are both a greatly learned scholar and a great devotee. Wherever there are two such attributes, there cannot be a mountain of false pride.
জগদ্গুরু শ্রীধরস্বামী ‘গুরু’ করি’ মানি ॥ ১৩৩ ॥
jagad-guru śrīdhara-svāmī ‘guru’ kari’ māni
śrīdhara-svāmi — of Śrīdhara Svāmī; prasāde — by the mercy; bhāgavata jāni — we can understand Śrīmad-Bhāgavatam; jagat-guru — the spiritual master of the entire world; śrīdhara-svāmī — Śrīdhara Svāmī; guru kari’ — as a spiritual master; māni — I accept.
“Śrīdhara Svāmī is the spiritual master of the entire world because by his mercy we can understand Śrīmad-Bhāgavatam. I therefore accept him as a spiritual master.
Purport by MGDAS
For more info please read the purport I wrote for CC Madhya 24.313 in this same book.
সব লোক মান্য করি’ করিবে গ্রহণ ॥ ১৩৫ ॥
saba loka mānya kari’ karibe grahaṇa
śrīdharera — of Śrīdhara Svāmī; anugata — following in the footsteps; ye — anyone who; kare likhana — writes; saba loka — everyone; mānya kari’ — with great honor; karibe grahaṇa — will accept.
অভিমান ছাড়ি’ ভজ কৃষ্ণ ভগবান্ ॥ ১৩৬ ॥
abhimāna chāḍi’ bhaja kṛṣṇa bhagavān
śrīdhara-anugata — following in the footsteps of Śrīdhara Svāmī; kara — put forth; bhāgavata-vyākhyāna — an explanation of Śrīmad-Bhāgavatam; abhimāna chāḍi’ — giving up false pride or false conceptions; bhaja — worship; kṛṣṇa bhagavān — the Supreme Personality of Godhead Kṛṣṇa.
“Put forth your explanation of Śrīmad-Bhāgavatam following in the footsteps of Śrīdhara Svāmī. Giving up your false pride, worship the Supreme Personality of Godhead, Kṛṣṇa.
বিশ্বমেকাত্মকং পশ্যন্ প্রকৃত্যা পুরুষেণ চ ॥ ৭৮ ॥
na praśaṁsen na garhayet
viśvam ekātmakaṁ paśyan
prakṛtyā puruṣeṇa ca
para-svabhāva-karmāṇi — the characteristics or activities of others; na — not; praśaṁset — one should praise; na — not; garhayet — should criticize; viśvam — the universe; eka-ātmakam — as one; paśyan — seeing; prakṛtyā — by nature; puruṣeṇa — by the living entity; ca — and.
“ ‘One should see that because of the meeting of material nature and the living entity, the universe is acting uniformly. Thus one should neither praise nor criticize the characteristics or activities of others.’
সপ্তপাতালের যত দৈত্য বিষধর ॥ ৮ ॥
sapta-pātālera yata daitya viṣadhara
manuṣyera veśe — in the dress of human beings; deva-gandharva-kinnara — the demigods, the Gandharvas and the Kinnaras; sapta-pātālera — of the seven lower planetary systems; yata — all kinds of; daitya — demons; viṣa-dhara — serpentine living entities.
The inhabitants of the seven higher planetary systems — including the demigods, the Gandharvas and the Kinnaras — and the inhabitants of the seven lower planetary systems [Pātālaloka], including the demons and serpentine living entities, all visited Śrī Caitanya Mahāprabhu in the dress of human beings.
নানা-বেশে আসি’ করে প্রভুর দরশন ॥ ৯ ॥
nānā-veśe āsi’ kare prabhura daraśana
sapta-dvīpe — in seven islands; nava-khaṇḍe — in nine khaṇḍas; vaise — reside; yata jana — all persons; nānā-veśe — in different dresses; āsi’ — coming; kare prabhura daraśana — visited Śrī Caitanya Mahāprabhu.
Dressed in different ways, people from the seven islands and nine khaṇḍas visited Śrī Caitanya Mahāprabhu.
সুকুতা পাতা কাশন্দিতে মহাসুখ পায় ॥ ১৮ ॥
sukutā pātā kāśandite mahā-sukha pāya
bhāva-grāhī — one who accepts the purpose; mahāprabhu — Śrī Caitanya Mahāprabhu; sneha — affection; mātra — only; laya — accepts; sukutā pātā — in leaves of sukutā; kāśandite — in kāśandi; mahā-sukha — much pleasure; pāya — gets.
Since Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, He extracts the purpose from everything. He accepted Damayantī’s affection for Him, and therefore He derived great pleasure even from the dried bitter leaves of sukutā and from kāśandi [a sour condiment].
তাঁ-সবার আচার-চেষ্টা লইতে নারিবা ॥ ৩৭ ॥
tāṅ-sabāra ācāra-ceṣṭā la-ite nāribā
dūre rahi’ — keeping apart; bhakti kariha — show devotion; saṅge — in association; nā rahibā — do not stay; tāṅ-sabāra — their; ācāra — behavior; ceṣṭā — endeavors; la-ite nāribā — you cannot take up.
“Do not mix freely with the residents of Mathurā; show them respect from a distance. Because you are on a different platform of devotional service, you cannot adopt their behavior and practices.
অচিরে করিবেন কৃপা কৃষ্ণ ভগবান্ ।।” ১২১ ।। ॥ ১২১ ॥
acire karibena kṛpā kṛṣṇa bhagavān”
bhāgavata paḍa — read Śrīmad-Bhāgavatam; sadā — always; laha kṛṣṇa-nāma — chant the Hare Kṛṣṇa mantra; acire — very soon; karibena — will bestow; kṛpā — mercy; kṛṣṇa — Lord Kṛṣṇa; bhagavān — the Supreme Personality of Godhead.
“In Vṛndāvana you should chant the Hare Kṛṣṇa mantra twenty-four hours a day and read Śrīmad-Bhāgavatam continuously. Kṛṣṇa, the Supreme Personality of Godhead, will very soon bestow His mercy upon you.”
mora pañcendriya-gaṇa, mahā-lampaṭa dasyu-gaṇa,
sabe kahe, — hara’ para-dhana
sakhi — My dear friend; he — O; śuna — please hear; mora — My; duḥkhera kāraṇa — the cause of unhappiness; mora — My; pañca-indriya-gaṇa — five senses of perception; mahā — very; lampaṭa — extravagant; dasyu-gaṇa — rogues; sabe kahe — they all say; hara’ — plunder; para-dhana — another’s property.
“O My dear friend, please hear the cause of My misery. My five senses are actually extravagant rogues. They know very well that Kṛṣṇa is the Supreme Personality of Godhead, but they still want to plunder Kṛṣṇa’s property.
ইহার শ্লোক-গীতে প্রভুর করায় আনন্দ ॥ ২৭ ॥
ihāra śloka-gīte prabhura karāya ānanda
karṇāmṛta — the book Kṛṣṇa-karṇāmṛta; vidyāpati — the author Vidyāpati; śrī-gīta-govinda — the book Śrī Gīta-govinda, by Jayadeva Gosvāmī; ihāra — of these; śloka-gīte — verses and songs; prabhura — for Śrī Caitanya Mahāprabhu; karāya — create; ānanda — happiness.
The Lord especially liked to hear Bilvamaṅgala Ṭhākura’s Kṛṣṇa-karṇāmṛta, the poetry of Vidyāpati, and Śrī Gīta-govinda, by Jayadeva Gosvāmī. Śrī Caitanya Mahāprabhu felt great pleasure in His heart when His associates chanted verses and sang songs from these books.
তস্মৈ দেয়ং ততো গ্রাহ্যং স চ পূজ্যো যথা হ্যহম্ ॥ ২৫ ॥
mad-bhaktaḥ śva-pacaḥ priyaḥ
tasmai deyaṁ tato grāhyaṁ
sa ca pūjyo yathā hy aham
na — not; me — My; abhaktaḥ — devoid of pure devotional service; catuḥ-vedī — a scholar of the four Vedas; mat-bhaktaḥ — My devotee; śva-pacaḥ — even from a family of dog-eaters; priyaḥ — very dear; tasmai — to him (the pure devotee); deyam — should be given; tataḥ — from him; grāhyam — should be accepted (remnants of food); saḥ — that person; ca — also; pūjyaḥ — is worshipable; yathā — as much as; hi — certainly; aham — I.
“ ‘Even though one is a very learned scholar in Sanskrit literature, if he is not engaged in pure devotional service, he is not accepted as My devotee. But if someone born in a family of dog-eaters is a pure devotee with no motives for enjoyment through fruitive activity or mental speculation, he is very dear to Me. All respect should be given to him, and whatever he offers should be accepted, for such devotees are indeed as worshipable as I am.’
বাইশ ‘পাহাচ’-তলে আছে এক নিম্ন গাড়ে ॥ ৪১ ॥
bāiśa ‘pāhāca’-tale āche eka nimna gāḍe
siṁha-dvārera — of the Siṁha-dvāra; uttara-dike — on the northern side; kapāṭera āḍe — behind the door; bāiśa pāhāca — of the twenty-two steps; tale — at the bottom; āche — there is; eka — one; nimna — low; gāḍe — ditch.
On the northern side of the Siṁha-dvāra, behind the door, there are twenty-two steps leading to the temple, and at the bottom of those steps is a ditch.
হিরণ্যকশিপোর্বক্ষঃশিলাটঙ্ক-নখালয়ে ॥ ৫২ ॥
prahlādāhlāda-dāyine
hiraṇyakaśipor vakṣaḥ-
śilā-ṭaṅka-nakhālaye
namaḥ — I offer my respectful obeisances; te — unto You; nara-siṁhāya — Lord Nṛsiṁhadeva; prahlāda — to Mahārāja Prahlāda; āhlāda — of pleasure; dāyine — giver; hiraṇyakaśipoḥ — of Hiraṇyakaśipu; vakṣaḥ — chest; śilā — like stone; ṭaṅka — like the chisel; nakha-ālaye — whose fingernails.
“ ‘I offer my respectful obeisances unto You, Lord Nṛsiṁhadeva. You are the giver of pleasure to Mahārāja Prahlāda, and Your nails cut the chest of Hiraṇyakaśipu like a chisel cutting stone.
This and the following verse are quoted from the Nṛsiṁha Purāṇa.
বহির্নৃসিংহো হৃদয়ে নৃসিংহো নৃসিংহমাদিং শরণং প্রপদ্যে ॥ ৫৩ ॥
yato yato yāmi tato nṛsiṁhaḥ
bahir nṛsiṁho hṛdaye nṛsiṁho
nṛsiṁham ādiṁ śaraṇaṁ prapadye
itaḥ — here; nṛsiṁhaḥ — Lord Nṛsiṁha; parataḥ — on the opposite side; nṛsiṁhaḥ — Lord Nṛsiṁha; yataḥ yataḥ — wherever; yāmi — I go; tataḥ — there; nṛsiṁhaḥ — Lord Nṛsiṁha; bahiḥ — outside; nṛsiṁhaḥ — Lord Nṛsiṁha; hṛdaye — in my heart; nṛsiṁhaḥ — Lord Nṛsiṁha; nṛsiṁham — Lord Nṛsiṁha; ādim — the original Supreme Personality; śaraṇam prapadye — I take shelter of.
“ ‘Lord Nṛsiṁhadeva is here, and He is also there on the opposite side. Wherever I go, there I see Lord Nṛsiṁhadeva. He is outside and within my heart. Therefore I take shelter of Lord Nṛsiṁhadeva, the original Supreme Personality of Godhead.’ ”
তোমার বেণু শুষ্কেন্ধন, তার জন্মায় ইন্দ্রিয়-মন, তারে আপনা পিয়ায় নিরন্তর ॥ ১২৪ ॥
tomāra adhara — baḍa vājikara
tomāra veṇu śuṣkendhana, tāra janmāya indriya-mana,
tāre āpanā piyāya nirantara
sa-cetana — conscious living beings; rahu dūre — leave aside; acetana — unconscious; sa-cetana — conscious; kare — make; tomāra — Your; adhara — lips; baḍa — very great; vājikara — magicians; tomāra — Your; veṇu — flute; śuṣka-indhana — dry wood; tāra — of that; janmāya — creates; indriya-mana — the senses and mind; tāre — the flute; āpanā — themselves; piyāya — cause to drink; nirantara — constantly.
“Aside from conscious living beings, even unconscious matter is sometimes made conscious by Your lips. Therefore, Your lips are great magicians. Paradoxically, although Your flute is nothing but dry wood, Your lips constantly make it drink their nectar. They create a mind and senses in the dry wooden flute and give it transcendental bliss.
সবরাত্রি প্রভু করেন উচ্চসঙ্কীর্তন ॥ ৯ ॥
saba-rātri prabhu karena ucca-saṅkīrtana
gambhīrāra — of Śrī Caitanya Mahāprabhu’s room; dvāre — at the door; govinda — His personal servant; karilā śayana — lay down; saba-rātri — all night; prabhu — Śrī Caitanya Mahāprabhu; karena — performs; ucca-saṅkīrtana — loud chanting.
Śrī Caitanya Mahāprabhu’s personal servant, Govinda, lay down at the door of His room, and the Lord very loudly chanted the Hare Kṛṣṇa mahā-mantra all night.
যাহা হৈতে পাইবা কৃষ্ণপ্রেমামৃত-ধন ॥ ৬৯ ॥
yāhā haite pāibā kṛṣṇa-premāmṛta-dhana
sarva-bhāve — in all respects; bhaja — worship; loka — O entire world; caitanya-caraṇa — the lotus feet of Śrī Caitanya Mahāprabhu; yāhā haite — by which; pāibā — you will get; kṛṣṇa-prema — of love of Kṛṣṇa; amṛta — of the nectar; dhana — the treasure.
O people of the world, worship the lotus feet of Śrī Caitanya Mahāprabhu in all respects. Only in this way will you achieve the nectarean treasure of ecstatic love for Kṛṣṇa.
একেক-হস্ত-পদ তার, তিন তিন হাত ॥ ৫২ ॥
ekeka-hasta-pada tāra, tina tina hāta
śarīra — body; dīghala — long; tāra — His; hāta — cubits (one cubit approximately equals a foot and a half); pāṅca-sāta — five to seven; ekeka — each and every; hasta-pada — arm and leg; tāra — of that; tina — three; tina — three; hāta — cubits.
“The body of this ghost is very long, five to seven cubits. Each of its arms and legs is as much as three cubits long.
কৃষ্ণ লঞা কান্তাগণ, কৈলা জলাবগাহন, জলকেলি রচিলা সুঠাম ॥ ৮৩ ॥
sūkṣma-śukla-vastra-paridhāna
kṛṣṇa lañā kāntā-gaṇa, kailā jalāvagāhana,
jala-keli racilā suṭhāma
paṭṭa-vastra — silk garments; alaṅkāre — ornaments; samarpiyā — entrusting; sakhī-kare — in the hands of their gopī friends; sūkṣma — very fine; śukla-vastra — white cloth; paridhāna — putting on; kṛṣṇa — Lord Kṛṣṇa; lañā — taking; kāntā-gaṇa — the beloved gopīs; kailā — performed; jala-avagāhana — bathing in the water; jala-keli — pastimes in the water; racilā — planned; su-ṭhāma — very nice.
“All the gopīs entrusted their silken garments and ornaments to the care of their friends and then put on fine white cloth. Lord Kṛṣṇa, taking His beloved gopīs with Him, bathed and performed very nice pastimes in the water of the Yamunā.
Purport by MGDAS
This verse can be chanted with the Guru-Vandana (Sri-guru-carana-padma) meter. Please check out the tune here: śrī-guru-caraṇa-padma, kevala-bhakati-sadma
প্রলপ্য মুখসংঘর্ষী মধুদ্যানে ললাস যঃ ॥ ১ ॥
mātṛ-bhakta-śiromaṇim
pralapya mukha-saṅgharṣī
madhūdyāne lalāsa yaḥ
vande — I offer my respectful obeisances; tam — unto Him; kṛṣṇa-caitanyam — Lord Śrī Caitanya Mahāprabhu; mātṛ-bhakta — of great devotees of mothers; śiro-maṇim — the crown jewel; pralapya — talking like a madman; mukha-saṅgharṣī — who used to rub His face; madhu-udyāne — in the garden known as Jagannātha-vallabha; lalāsa — enjoyed; yaḥ — who.
Lord Śrī Caitanya Mahāprabhu, the most exalted of all devotees of mothers, spoke like a madman and rubbed His face against the walls. Overwhelmed by emotions of ecstatic love, He would sometimes enter the Jagannātha-vallabha garden to perform His pastimes. I offer my respectful obeisances unto Him.
Purport my MGDAS
Lord Śrī Caitanya Mahāprabhu, the most exalted of all devotees of mothers means that He was the crown jewel of an exemplary devotee who takes care and honors his or her mother. The love Lord Caitanya had and showed His mother Saci is legendary. This is explained in this 19th chapter called: The Inconceivable Behavior of Lord Śrī Caitanya Mahāprabhu.
মাতারে পাঠান তাহা পুরীর বচনে ॥ ১২ ॥
mātāre pāṭhāna tāhā purīra vacane
gopa-līlāya — in His pastimes as a cowherd boy; pāilā — got; yei — whatever; prasāda — remnant; vasane — clothing; mātāre — unto His mother; pāṭhāna — sent; tāhā — that; purīra vacane — on the order of Paramānanda Purī.
Following the order of Paramānanda Purī, Śrī Caitanya Mahāprabhu sent His mother the prasāda clothing left by Lord Jagannātha after His pastimes as a cowherd boy.
অশোকের তলে কৃষ্ণে দেখেন আচম্বিতে ॥ ৮৫ ॥
aśokera tale kṛṣṇe dekhena ācambite
prati-vṛkṣa-vallī — around each and every tree and creeper; aiche — in that way; bhramite bhramite — wandering; aśokera tale — underneath an aśoka tree; kṛṣṇe — Lord Kṛṣṇa; dekhena — He sees; ācambite — suddenly.
As He thus wandered around every tree and creeper, He came beneath an aśoka tree and suddenly saw Lord Kṛṣṇa.
মদেন্দুবরচন্দনাগুরুসুগন্ধিচর্চার্চিতঃ স মে মদনমোহনঃ সখি তনোতি নাসাস্পৃহাম্ ॥ ৯১ ॥
svakāṅga-nalināṣṭake śaśi-yutābja-gandha-prathaḥ
madenduvara-candanāguru-sugandhi-carcārcitaḥ
sa me madana-mohanaḥ sakhi tanoti nāsā-spṛhām
kuraṅga-mada-jit — conquering the aromatic smell of musk; vapuḥ — of His transcendental body; parimala-ūrmi — with waves of scent; kṛṣṭa-aṅganaḥ — attracting the gopīs of Vṛndāvana; svaka-aṅga-nalina-aṣṭake — on all eight lotuslike parts of the body (face, navel, eyes, palms and feet); śaśi-yuta-abja-gandha-prathaḥ — who distributes the scent of the lotus mixed with camphor; mada-induvara-candana-aguru-sugandhi-carcā-arcitaḥ — smeared with the unguents of musk, camphor, white sandalwood and aguru; saḥ — He; me — My; madana-mohanaḥ — Lord Kṛṣṇa, who enchants even Cupid; sakhi — O My dear friends; tanoti — increases; nāsā-spṛhām — the desire of My nostrils.
“ ‘The scent of Kṛṣṇa’s transcendental body surpasses the aroma of musk and attracts the minds of all women. The eight lotuslike parts of His body distribute the fragrance of lotuses mixed with that of camphor. His body is anointed with aromatic substances like musk, camphor, sandalwood and aguru. O My dear friend, that Personality of Godhead, also known as the enchanter of Cupid, always increases the desire of My nostrils.’
Purport
ei aṣṭa-padma kṛṣṇa-aṅge
karpūra-lipta kamala, tāra yaiche parimala,
sei gandha aṣṭa-padma-saṅge
netra — the eyes; nābhi — the navel; vadana — the face; kara-yuga — the palms; caraṇa — the feet; ei — these; aṣṭa — eight; padma — lotus flowers; kṛṣṇa-aṅge — in the body of Kṛṣṇa; karpūra — with camphor; lipta — smeared; kamala — the lotus flower; tāra — of that; yaiche — like; parimala — the fragrance; sei gandha — that fragrance; aṣṭa-padma-saṅge — is associated with the eight lotus flowers.
“Kṛṣṇa’s eyes, navel and face, hands and feet are like eight lotus flowers on His body. From those eight lotuses emanates a fragrance like a mixture of camphor and lotus. That is the scent associated with His body.
tāhe aguru, kuṅkuma, kastūrī
karpūra-sane carcā aṅge, pūrva aṅgera gandha saṅge,
mili’ tāre yena kaila curi
hema — with gold; kīlita — bedecked; candana — white sandalwood; tāhā — that; kari’ — doing; gharṣaṇa — rubbing; tāhe — in that; aguru — the aguru fragrance; kuṅkuma — kuṅkuma; kastūrī — and musk; karpūra — camphor; sane — with; carcā — smearing; aṅge — on the body; pūrva — previous; aṅgera — of the body; gandha — scent; saṅge — with; mili’ — combining; tāre — that; yena — as if; kaila — did; curi — stealing or covering.
“When sandalwood pulp is mixed with aguru, kuṅkuma, musk and camphor and spread on Kṛṣṇa’s body, it combines with Kṛṣṇa’s own original bodily perfume and seems to cover it.
সেই শ্লোক আস্বাদিতে রাত্রি-জাগরণ ॥ ৭ ॥
sei śloka āsvādite rātri-jāgaraṇa
kona dine — sometimes; kona bhāve — in some emotion; śloka-paṭhana — reciting the verses; sei śloka — those verses; āsvādite — to taste; rātri-jāgaraṇa — keeping awake at night.
Sometimes the Lord would be absorbed in a particular emotion and would stay awake all night reciting related verses and relishing their taste.
আনন্দাম্বুধিবর্ধনং প্রতিপদং পূর্ণামৃতাস্বাদনং সর্বাত্মস্নপনং পরং বিজয়তে শ্রীকৃষ্ণসঙ্কীর্তনম্ ॥ ১২ ॥
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam
cetaḥ — of the heart; darpaṇa — the mirror; mārjanam — cleansing; bhava — of material existence; mahā-dāva-agni — the blazing forest fire; nirvāpaṇam — extinguishing; śreyaḥ — of good fortune; kairava — the white lotus; candrikā — the moonshine; vitaraṇam — spreading; vidyā — of all education; vadhū — wife; jīvanam — the life; ānanda — of bliss; ambudhi — the ocean; vardhanam — increasing; prati-padam — at every step; pūrṇa-amṛta — of the full nectar; āsvādanam — giving a taste; sarva — for everyone; ātma-snapanam — bathing of the self; param — transcendental; vijayate — let there be victory; śrī-kṛṣṇa-saṅkīrtanam — for the congregational chanting of the holy name of Kṛṣṇa.
“ ‘Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.’
সেই মানে, — ‘কৃষ্ণে মোর নাহি প্রেম-গন্ধ’ ॥ ২৮ ॥
sei māne, — ‘kṛṣṇe mora nāhi prema-gandha’
premera svabhāva — the nature of love of Godhead; yāhāṅ — where; premera sambandha — a relationship of love of Godhead; sei māne — he recognizes; kṛṣṇe — unto Lord Kṛṣṇa; mora — my; nāhi — there is not; prema-gandha — even a scent of love of Godhead.
Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Kṛṣṇa.
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi
na — not; dhanam — riches; na — not; janam — followers; na — not; sundarīm — a very beautiful woman; kavitām — fruitive activities described in flowery language; vā — or; jagat-īśa — O Lord of the universe; kāmaye — I desire; mama — My; janmani — in birth; janmani — after birth; īśvare — unto the Supreme Personality of Godhead; bhavatāt — let there be; bhaktiḥ — devotional service; ahaitukī — with no motives; tvayi — unto You.
“ ‘O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.’
satya kahena, — ‘āge vyāsa kariba varṇane’
caitanya-maṅgale — in the book named Caitanya-maṅgala, now known as Caitanya-bhāgavata; ihā — this statement; likhiyāche — has written; sthāne-sthāne — in many places; satya — the truth; kahena — he says; āge — in the future; vyāsa kariba varṇane — Vyāsadeva will describe them more elaborately.
In the Caitanya-maṅgala, Śrīla Vṛndāvana dāsa Ṭhākura has stated in many places the factual truth that in the future Vyāsadeva will describe the Lord’s pastimes elaborately.
>>> Ref. VedaBase => MMV 17: Krishna Never Leaves Vrindavan
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