Part One The Sweetness of Kåñëa

CHAPTER ONE

Defining the forms of the Lord: svayaà-rüpa, viläsa, svämça, äveça and prakäça.

TEXT 1

namas tasmai bhagavate kåñëäyäkuëöha-medhase | yo dhatte sarva-bhütänäm abhaväyoçatéù kaläù ||1||

çré-närada uväca

namas tasmai bhagavate kåñëäyämala-kértaye

yo dhatte sarva-bhütänäm abhaväyoçatéù kaläù

TRANSLATION I offer my obeisances to the Supreme Lord Kåñëa, who bestows the highest knowledge and who manifests His all-attractive personal expansions so that all living beings can achieve liberation. SB 10.87.46

COMMENTARY May we have constant attraction to he who is Caitanya, Nityänanda and Advaita, whose name delivers the universe, who is the supervisor of dharma, and who is satisfied by even a show of devotion! May Çré Rüpa, whom the great souls know as Båhaspati because of his poetic expertise, whom they know as Vyäsadeva because of his presentation of truth, and whom they know as Çukadeva because of his revealing the meaning of madhura-rasa, protect us, his servants! The author named Rüpa Gosvämé, who knows the essence of the meaning of all scriptures, in composing this work called Laghu-bhägavatämåta —- an abbreviated version of the nectar of Bhägavatam — presents this introductory verse which offers respects to the Supreme Lord who will be made known in this work. This work acts as a fire to burn to ashes all obstacles, and acts as a rain cloud of nectar to fulfill his desires. The verse offers respects to the Lord known as bhagavän, who is endowed with six powers in full, as defined in the Viñëu Puräëa: aiçvaryasya samagrasya véryasya yaçasaù çriyaù jïäna-vairägyayoç cäpi ñaëëäà bhaga itéìganä

Bhaga of six parts is defined as: complete control, complete influence, complete excellent qualities of body, mind and words, complete beauty or wealth, complete knowledge and complete detachment from worldly affairs. Viñëu Puräëa 6.5.74 The word bhaga indicates the six powers and vän indicates that he eternally possesses these powers. The word kåñëäya means the boy who drinks from the breast of Yaçodä. Akuëöha-medhase means “the person who bestows unlimited knowledge or highest knowledge.” Thus Bhägavatam says: tvatto jïänaà hi jévänäà pramoñas te ’tra çaktitaù tvam eva hy ätma-mäyäyä gatià vettha na cäparaù

From You alone the knowledge of the living beings arises, and by Your potency that knowledge is stolen away. Indeed, no one but Yourself can understand the real nature of Your illusory potency. SB 11.22.28

The second line of the verse helps one understand that his powers as bhagavän are inherent in him. He reveals (dhatte) for the deliverance (abhaväya) of all living beings his attractive (uçatéù) forms (kaläù) known as sväàça, kalä and vibhüti. Mediné says kalä syän müla-vivåddhau çilpädäv aàsa-mätrake çoòaçäàçe ca candrasya kalanä-käla-mänayoù: kalä means increase of capital, arts, a small portion, sixteen phases of the moon, a defect and a measure of time. Though the Lord cannot be divided into parts, there is an appearance of his expanding into parts for particular reasons. This will be explained later. Hearing the prayers of the Vedas as told by the Kumäras from the mouth of Badarénäräyaëa (Çré Näräyaëa Åñi), Närada, composing this verse to convey the essence of the prayers of the Vedas, reveals perfectly that Kåñëa is the root of all things. Since common people will be reluctant to study a huge work out of laziness, I have produced a short commentary.

TEXT 2 kåñëa-varëaà tviñäkåñëaà säìgopäìgästra-pärñadam | yajïaiù saìkértana-präyair yajanti hi su-medhasaù ||2||

TRANSLATION In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kåñëa. Although His complexion is not blackish, He is Kåñëa Himself. He is accompanied by His associates, servants, weapons and confidential companions. SB 11.5.32

COMMENTARY This invocation glorifies Kåñëa-caitanya, an incarnation of Kåñëa himself, who revealed Kåñëa’s lotus feet to the world. Karabhäjana-yogé spoke this verse in response to King Nimi’s question concerning the avatära of Kali-yuga. The intelligent men of even Kali-yuga worship the Lord. How? They worship by the rules of arcana predominated by

saìkértana (saìkértana-prayaiù yajïaiù). What form of the Lord do they worship? They worship the person who is Kåñëa in quality internally (kåñëa-varëa). Mediné says varëo dvijädi-çuklädi-yaço-guëa-kathäsu ca: varëa means caste such as brähmaëa, colors like white, fame, quality and speech. But his external form is not black (akåñëa). Garga said çuklo raktas tathä péta idänéà kåñëatäà gataù: the white, red and yellow forms have now appeared in Kåñëa. (SB 10.8.13) From this it can be understood that akåñëa or “not black” means “having a golden complexion.” (The white and red forms appeared in Satya and Treta-yugas.) Aìga refers to Nityänanda and Advaita, who are also éçvara-tattva. Upäìga refers to Çrévasa-paëòita and others. Astra refers to the holy names which act like weapons to cut down the forest of ignorance. The pärñadas are Gadädhara, Govinda and other associates. The Lord has appeared with all of these persons. This indicates his great strength. In Garga’s statement, the word péta occurs with avatäras who appeared previously. It should be understood however that this avatära appears only in the Kali-yuga of the twenty-eighth cycle of Vaivasvata Manu’s reign in the Çveta-varäha-kalpa. This avatära can only be Caitanya since the present verse describes only his qualities. In other Kali-yugas the Lord appears in çyäma or the color of a çiréña leaf (green) and these are empowered jévas rather than the Lord himself. Prayakña-rüpa dhåg devo dåçyate na kalau hariù: the lord does not appear in Kali-yuga personally. Viñëu-dharma 108 The worshippers are called intelligent because they understand the meaning of statements such as channaù kalau yad abhavaù (SB 7.9.38), çuko raktas tathä pétaù (SB 10.8.13) and kaläv api tathä çåëu (SB 11.5.31). The Lord is described as channa because his form is covered by the complexion of his beloved Rädhä. In the Båhad-näradéya Puräëa it is said: aham eva kalau vipra nityaà pracchanna-vigrahaù bhagavad-bhakti-rüpena lokän rakñämi sarvathä

In Kali-yuga, appearing in a covered form, I completely and constantly protect the people by teaching devotion to the Lord.

Muëòaka Upaniñad indicates Lord Caitanya with these words: yadä paçyaù paçyate rukma-varëaà kartäram éçaà puruñaà brahma-yonim

(When) the seer of brahman sees the Lord, the controller of all, the creator, the cause of the unmanifest prakåti, with golden color. Muëòaka Upaniñad 3.1.3

Lord Caitanya is also indicated in the following: mahän prabhur vai puruñaù satvasyaiña pravartakaù Mahäprabhu is the propagator of sattva. Çvetäçvatara Upaniñad 3.12

Though Skanda Puräëa, Hari-vaàça and other scriptures sometimes mention a yellow avatära in other yugas such as Dväpara, these are occasional appearances, since the Lord has a great variety of forms when he appears in this world.

TEXT 3 mukhäravinda-nisyanda-maranda-bhara-tundilä |

mamänandaà mukundasya sandugdhäà veëu-käkalé ||3||

TRANSLATION May the soft sound of Mukunda’s flute, nourished by the honey gliding from Kåñëa’s lotus mouth, continually increase my bliss!

COMMENTARY Showing his exclusive attachment to the son of Nanda, the author in this verse describes the glories of the sound of Kåñëa’s flute. May the gentle, pleasing sound (käkalé) of his flute cause complete fullness of (sandugdhäm) my bliss!

TEXT 4 çré-caitanya-mukhodgérëä hare-kåñëeti varëakäù |

majjayanto jagat premëi vijayantäà tad-ähvayäù ||4||

TRANSLATION May the names of Kåñëa, composed of the syllables hare kåñëa, emanating from the mouth of Çré Caitanya and drowning the universe in prema, remain ever glorious!

COMMENTARY This introductory verse glorifies Kåñëa’s name, since its power is revealed in Kali-yuga, since it was spread by the Lord himself as Caitanya Mahäprabhu, since it yields the highest goal of human life, and since it is non-different from Kåñëa. Hare-kåñëa iti indicates the whole mantra: hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare. Amara-koña says iti hetu-prakaraëa-prakäçädi-samäptésu: iti indicates cause, a topic, explanation, etc. and an end. Tad-ähvayäù means Kåñëa’s names, which are indicated in the following verses: harer näma harer näma harer nämaiva kevalam kalau nasty eva nasty eva nasty eva gatir anyathä

In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way. Båhad-näradéya Puräëa

yajïaiù saìkértana-präyair yajanti hi sumedhasaù The intelligent worship the Lord through the process of chanting his name. SB 11.5.32

madhura-madhuram etan maìgalaà maìgalänäà sakala-nigama-vallé-sat-phalaà cit-svarüpam sakåd api parigétaà çraddhayä helayä vä bhåguvara nara-mätraà tärayet kåñëa-näma

The name of Kåñëa is sweeter than the sweetest, the most auspicious of all things auspicious, the highest fruit in the tree of all the Vedas, and is composed entirely of pure consciousness. O best of Bhågu’s dynasty! Heard once with faith or in negligence, it can deliver any human being. Prabhäsa-khaëòa, Padma Puräëa

TEXT 5 çrémat-prabhupädämbhojaiù çrémad-bhägavatämåtam |

yad vyatäni tad evedaà saìkñepeëa niñevyate ||5||

TRANSLATION Båhad-bhägavatämåta which was written by Sanätana Gosvämé can be relished in an abbreviated form in this work.

COMMENTARY One may ask the purpose of writing this work, since Sanätana Goswämé has already written the Båhad-bhägavatämåta. This verse answers. My endeavor is not useless because this work, being concise, is useful for the Vaiñëavas who cannot access the Båhad-bhägavatämåta because of its length. Niñevyate means “tasted.”

TEXT 6 idaà çré-kåñëa-tad-bhakta-sambandhäd amåtaà dvidhä |

ädau kåñëämåtaà tatra suhådbhyaù pariveñyate ||6||

TRANSLATION There are two types of sweetness: arising from Kåñëa and arising from his devotee. First the sweetness arising from Kåñëa will be presented in this work for my friends.

COMMENTARY Describing the form and qualities of the Lord and the form and qualities of his devotees is all included in the word bhägavatämåta. Which is to be relished first? This verse answers. According to Çaunaka’s advice, the sweetness of Kåñëa should be relished first and then the sweetness of the devotees will be relished. tat kathyatäà mahä-bhäga yadi kåñëa-kathäçrayam athaväsya padämbhoja-makaranda-lihäà satäm

Please describe all these incidents if they relate to the topics of Lord Kåñëa. The devotees of the Lord are accustomed to licking up the honey available from the lotus feet of the Lord.1 SB 1.16.5-6

Thus, there is nothing astonishing in dealing with the subject in this order.

TEXT 7 nirbandhaà yukti-vistäre mayätra parimuïcatä |

pradhänatvät pramäëeñu çabda eva pramäëyate ||7||

TRANSLATION Among all the types of proof, I have accepted the chief one, scripture, while vehemently rejecting indulgence in logic.

COMMENTARY “Without proofs you cannot prove anything. Which proofs have you accepted for proving your thesis?” This verse answers. Çabda here means çrutis or Vedas and the småtis which follow after them. Scholars have described eight types of proof: pratyakña, anumäna, upamäna, çabda, arthäpatti, anupalabdhi, sambhava, and aitihya. Pratyakña refers to the senses such as the eye which receive information about objects. “I see the jar with my eyes.” Anumäna is the cause (instrument, karaëa) of anumiti or conjecture (result, phala). Anumiti is knowledge arising from parämarça (vyäpära, intermediate cause, knowledge of the minor premise). (There is fire on the mountain) And parämarça means cognition that there is a subject or pakña endowed with vyäpti invariable concomitance which is a reason for coming to some conclusion (I see a mountain with smoke which is concomitant with fire). And invariable concomitance (vyäpti) means the non-existence of the hetu where the sädhya (what is to be proved), is absent. (Where there is no fire there is no smoke.) Or vyapti means the sädhya, which is never the counter correlative of any negation, coexisting with the hetu. Anumäna will prove knowledge of fire, for instance, with the reasoning “because there is smoke, there is fire.”2 Upamäna means assimilative cognition, a conclusion reached by knowledge of similarity (upamiti). By this one associates a particular name with an object, because of knowledge of similarity. Someone explains that a gavaya is similar to a cow. On seeing a cow-like animal in the forest, the person says “this cow-like animal is a gavaya.” Çabda means statements from trustworthy persons. “On the bank of the river there are five täla trees.” Because of that statement, there will be acquisition of knowledge. That statement or çabda acts as a proof.

1 Çaunaka asked Suta why Parékñit only punished the çudra disguised as a king but did not kill him?. He first requested to hear about Kåñëa. 2 These definitions have been taken from Tarka-saàgraha by Annambhaööa.

Arthäpatti is presumptive testimony, or presuming something as a cause in order to explain a known condition “He does not eat in the day but still he is fat. Therefore presumably he must eat at night.” Anupalabdhi means non-cognition, or awareness of non–existence of an object. One accepts that a pot does not exist at a certain place by not seeing the pot on the ground. Sambhava means awareness of inclusion: for instance, where there is a hundred objects, ten is included. Aitihya means well-known traditional sayings. “People say that there is a yakña living in that banyan tree.” The Lokayatas such as Cärvaka, who proclaim that the body is ätmä, accept only pratyakña as the valid means of knowledge. The Vaiçeñikas accept pratyakña and anumäna. Säìkhya and Pätaïjali-yoga accept çabda as well. The followers of Nyäya accept those three plus upamäna. The Mémäàsakas accept these four plus arthäpatti and anupalabdhi. The Pauräëikas recognize these six plus sambhava and aitihya. Among these types of proof, upamäna should not be considered as a separate proof since it is included in pratyakña and other types of knowledge. The fact of knowing a gavaya arises from seeing the animal similar to a cow (pratyakña). Connecting the definition “a gavaya is similar to a cow” with the observed animal is anumäna. The statement “A gavaya is like a cow” is çabda, trustworthy testimony. Arthäpatii is not a separate proof since it can be included as a form of anumäna with negative concomitance. “We must conclude that he eats during the night because he is fat, even though he does not eat during the day. If he does not eat at night and he does not eat in the day, he could not be fat. Since he is fat, it cannot be that he does not eat at night.” Sambhava is not a separate proof. “Ten is included in a hundred because that is its natural characteristic.” It falls under anumäna. Aitihya is included in pratyakña, because it is originally based on seeing. Anupalabdhi is not a separate proof because absence of an object is perceived by seeing (pratyakña) through contact with the particular condition of “no pot.” Therefore the proofs we and Çré Madhva accept are three: pratyakña, anumäna and çabda. These proofs are in relation to knowing objects of this world, not to objects of the spiritual world, because these proofs are also subject to faults in the observer such as bhrama.

One may by false pratyakña see a bald man through a magician’s tricks. One may falsely infer by anumäna that there is fire on the mountain because one sees smoke, which is arising from the mountain long after the fire has been extinguished by rain. Words from trustworthy persons are also subject to the same errors, because the propositions of a person such as Kapila explaining truth conflict with others’ propositions. Therefore, statements not uttered by humans are the proof of spiritual truths. Such statements are contained in the Vedas, their aìgas, Puräëas and itihäsa. evaà vä are asya mahato bhütasya niçvasitam etad yad åg, vedo Yajur vedaù säma vedo ‘tharväìgirasa itihäsaù puräëam. The Åg, Yajur, Säma and Atharva Vedas, the itihäsas and Puräëas emanated from the breathing of the Lord. Brhad-äraëyaka Upaniñad 4.4.10 Moreover, the çudra is qualified for some portions of the Veda, for it is said varñäsu rathakäro ‘gnén ädadhéte: the carpenter should light the sacrificial fires in the monsoon season. According to this mantra, the carpenter or low class person is qualified for lighting the fire.

TEXT 8 yatas taiù çästra-yonitvät iti nyäya-pradarçanät |

çabdasyaiva pramäëatvaà svékåtaà paramarñibhiù ||8||

TRANSLATION That is because the greatest sages have accepted çabda as the ultimate proof, while showing the place of logic, as shown in the statement çästra-yonitvät: logic is not the means of knowing the Lord, because knowledge of the Lord is produced from scripture.

COMMENTARY The Vaiçeñikas reason as follows. “Men’s desires are not fulfilled, and rather, they receive undesired results. Different from the desirers, there is a doer with great power, the Supreme Lord, who makes the sprouts in the earth grow. We cannot do. He can prevent what is not desired and bestow what is desired. We should worship this Lord and he will remove all our miseries.” Therefore, should we give up anumäna because of the Vaiçeñikas’ speculation about the Lord and accept only çabda. But will we get our desires fulfilled by doing this? Two verses respond to this doubt.

We are followers of Vyäsa, and accept his opinion on the matter. We have no fear of rejecting what is contrary to his opinion. He says çästra-yonitvtät. (Brahma-sütra 1.1.3) The meaning is this. The word na should be added in response to the previous pürvapakña: “Is the object of worship the Supreme Lord known and then worshipped by anumäna or by the Upaniñads?” The Vaiçeñikas will say that he is known by anumäna, because of the scriptural reference mantavyaù: he is to be known by reasoning. (Båhad-äraëyaka Upaniñad 4.4.5) In response, we say, “No, he is not known and worshipped by anumäna.”

Why? Çästra-yonitvät: the source of knowledge is scripture, or çabda. Scripture refers to the Upaniñads, its portion called Bhagavad-gétä and what has been spoken by Çukadeva. Yoni means “producing knowledge.” Yoni karaëe bhaga-tämrayoh: yoni means cause, female organ and covering of the womb. (Haima-koça) The Lord will be understood by scriptural statements. This is confirmed in aupaniñadam puruñam påcchämaù: I ask the person who knows the Vedas; nävedavin manute taà båhantam: One who does not know the Vedas cannot know the Lord. (Çäöyäyana Upaniñad 4) By dry conjecture, the Vaiçeñikas speculate that the Lord is a material entity, endowed with action, desire and eternal knowledge, who accepts a material body like a person haunted by a ghost, for creating the world, and who later gives up that body. The Upaniñads say that the Lord is condensed bliss and knowledge, has qualities such as having knowledge of himself, is unchanging, possesses unlimited variegated energies, is of medium size, but pervades everywhere, has eternal spiritual abodes and is accompanied by eternal associates in pastimes. How can the supreme sage Vyäsa who accepts these conclusions of scripture accept such anumäna? Thus it is concluded that for describing the highest tattva the source of knowledge is the Upaniñad or scripture.

TEXT 9 kià ca tarkäpratiñöhänät iti nyäya-vidhänataù |

amébhir eva suvyaktaà tarkasyänädaraù kåtaù ||9||

TRANSLATION Moreover from the statement tarkäpratiñöhänät: logic is insubstantial, the sages have clearly shown disregard for tarka.

COMMENTARY “If he accepts the çruti statement mantavyaù, then Vyäsa must also accept anumäna.” This verse responds to that doubt. Because there are contradictory conclusions reached by the logicians following Säìkhya concerning the Supreme Lord, Vyäsa recites this sütra: tarkäpratiñöhänät. (Brahma-sütra 2.1.11) The word na should be added in front of the statement. There is no stability in logic because of the great variety of men’s intelligence. This means that by logic it is not possible to discern the highest truth or God. Thus the çruti says: naiñä tarkeëa matir äpaneyä proktänyenaiva sujïänäya preñöa: O dear Naciketa, do not destroy your intelligence suitable for worshipping the Lord by logic. (Kaöha Upaniñad 2.9) Tarka technically means reductio ad absurdum, indirect argument: to conclude an invariable attribute (vyäpaka) by supposing the invariable concomitance cause (vyäpya). “If there is no fire (cause), there would be no smoke (attribute).” Removing the supposition aspect of the invariable concomitance, it becomes a type of anumäna. Therefore tarka is synonymous with anumäna. Then what is the function of saying mantavyaù (one should use logic)? One can accept that logic which follows the scripture. Giving up dry logic one should take shelter of çruti and småti. Thus the Vedas are the source of knowledge for Vyäsa. Logic following the conclusion of the Vedas is not rejected, but dry logic should be avoided. We follow Vyäsa.

TEXT 10 athopäsyeñu mukhyatvaà vaktum utkarña-bhümataù | kåñëasya tat-svarüpäëi nirüpyante kramäd iha ||10||

TRANSLATION

One by one, the various forms will be described in order to declare the supreme form of Kåñëa among all the forms, because of its attractiveness in various aspects.

COMMENTARY Having defined the means of gaining knowledge, now the author begins to define the object of worship revealed by that means (scripture). The various forms of the Lord will be delineated one by one in this work in order to declare the chief or supreme form of Kåñëa, who sucks the breast of Yaçodä. He is the chief among all the avatära forms and empowered forms (upäsyeñu), because of his attractiveness which is manifest through his çaktis, qualities, vibhütis and pastimes.

TEXT 11 svayaà rüpas tad-ekätma-rüpa äveça-nämakaù |

ity asau trividhaà bhäti prapaïcätéta-dhämasu ||11||

TRANSLATION Kåñëa appears in three forms in his abodes beyond the material world: svayaà-rüpa (essential form), tad-ekätma-rüpa (forms which are non-different from it) and äveça-rüpa (empowered forms).

COMMENTARY How can the Lord have innumerable forms when the çruti says ekam evädvitéyam: he is one without a second. (Chändogya Upaniñad 6.2.1) And småti says tattvaà yad jïänam advayam: he is one indivisible truth? (SB 1.2.11) This verse answers. Asau means Kåñëa. It is not an unreasonable statement because Kåñëa can manifest many forms through his acintya-çakti, without giving up one form. Thus the çruti of the Atharva Veda says eko vaçé sarvagaù kåñëa éòya eko ’pi san bahudhä yo vibhäti: Kåñëa living in one place pervades everywhere; though one, he manifests many forms. (Gopäla-täpané Upaniñad) It is also said ekäneka-svarüpäya: the Lord has one and many forms (Viñëu Puräëa 1.2.3)

anye ca saàskåtätmäno vidhinäbhihitena te yajanti tvan-mayäs tväà vai bahu-mürty-eka-mürtikam And yet others—those whose intelligence is pure—follow the injunctions of Vaiñëava scriptures promulgated by You. Absorbing their minds in thought of You, they worship You as the one Supreme Lord manifesting in multiple forms. SB 10.40.7

He is like the vaiòürya stone which changes its color or is like a transcendental actor. In reply to the verses raised for argument, ekam advitéyam means that the one tattva has

qualification or variety, and advaya-jïänam means that the Lord has variety in three forms (bhagavän, paramätmä and brahman). Thus it is proven that by his acintya-çakti he manifests many forms. The dhämas or abodes beyond the material realm indicate places such as Gokula and different Vaikuëöha planets called paravyoma, which are manifested through spiritual energy.

TEXT 12 tatra svayaàrüpaù --

ananyäpekñi yad rüpaà svayaà-rüpaù sa ucyate ||12||

TRANSLATION That form which not dependent on others is called the svayaà-rüpa.

COMMENTARY This verse defines the svayaà-rüpa. He whose svarüpa (rüpam) does not depend on anything else is called the svayaà-rüpa. Just as it is said that a man of austerity is not dependent on anyone for service, but is fully dependent only on himself (svayam), that form of Kåñëa which is self-manifesting and is not dependent on others for its appearance is called svayaà-rüpa. The basis of this characteristic is understood from the word ananya-siddha in statement in the Tenth Canto:

gopyas tapaù kim acaran yad amuñya rüpaà lävaëya-säram asamordhvam ananya-siddham dågbhiù pibanty anusaväbhinavaà duräpam ekänta-dhäma yaçasaù çréya aiçvarasya What austerities must the gopés have performed! With their eyes they always drink the nectar of Lord Kåñëa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare. SB 10.44.14

When speaking of “otherness” in relation to the Lord’s form (the Lord’s form and himself), actual difference is not implied, but rather viçeña, or apparent difference, for the form of the Lord is without actual differentiation of parts.3

TEXT 13

éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù | anädir ädir govindaù sarva-käraëa-käraëam ||13|| iti (bra.saà. 5.1)

TRANSLATION

3 The definition of svayaà-rüpa or ananya-siddha seems to distinguish the form and qualities of the Lord from himself. However this is merely an expression of difference, where no difference actually exists. That is the power of viçeña.

Kåñëa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.

COMMENTARY An example of svayaà-rüpa is given. The person Kåñëa is taken as the subject because that is the meaning taken from scriptures. The conventional meaning of Kåñëa, the son of Yaçodä, is taken, because of the rule rüòùir yogam apaharati: conventional meaning overrides etymology.4 The followers of Bhaööa say labdhätmikä saté rüòhir bhaved yogäpahäriëé kalpanéyä tu labhate nätmänaà yoga-bädhataù: one should accept conventional meaning and reject etymology when that makes sense.5 The author of Näma-kaumudé says kåñëa-çabdasya tamala-çyämala-tviñé Yaçodä-stanandhaye parabrahmaëi rüòhiù: the word Kåñëa has the conventional meaning--the supreme brahman in the form of Yaçodä’s son, having the complexion of a tamäla tree. The etymological meaning can indicate something different. Parama and éçvara describe Kåñëa, indicating that he is not dependent on any one else. Thus he is distinct from the viläsa and sväàça forms. What is his composition? He is sac-cid-änanda-vigraha. He has a form which is knowledge (cid) and which is bliss. This is a karmadhäraya compound and means he is incarnate (vigraha) self-revealing (cit) bliss (änanda). The word sat refers to his beauty,6 for his body is composed of exceedingly attractive limbs. Thus he is distinguished from the liberated jévas, since they have a difference between their body and soul.7 Sat does not mean all-pervading, because this meaning is including in the phrase sarva-käraëa-käraëam. Next Kåñëa’s pastime is described. The word Govinda indicates his pastime of herding the cows, for later it will be said in Brahma-samhitä: surabhi-abhipälayantam. This does not indicate some low occupation. The Go-sükta says:

gobhyo yajïäù pravartante gobhyo deväù samuthitäù gobhir vedäù samudgérëäù sa-ñaòaìga-pada-kramäù Sacrifices begin with the cows. The devatäs arise from the cows. The Vedas along with the recitation of the six aìgas were proclaimed by the cows.

Anädiù means “one who is not accepted to be under anyone’s control.” He is viewed as such by the Yadus in Dvärakä. Ädi here means “he who is accepted as controlled by others,” and refers to his existence in Vraja. Ädi is formed from the verb ädä by the rule upasarge ghoù kiù: after the verbs dä or dhä with a prefix, a noun can be formed by dropping the long ä and adding i. (Päëini 3.3.91) Anädi should not be taken to mean “without beginning or cause” and ädi should not be taken to mean “the head of others”

4 This is often quoted by commentators. It is ascribed to Kumärila, a Mémäàça scholar. 5 This is from Nyäya-pradépa, by Viçvakarman, which is a commentary on Tarka-bhäñä by Keçava Miçra. 6 Sat can mean “beautiful” according to the dictionary. 7 This would apply to the sädhana-siddha liberated jéva before he gives up his body on earth.

because these meanings are covered in the phrase sarva-käraëa-käraëam. Next another pastime of Kåñëa is described with the words sarva-käraëa-käraëam. The çruti describes him in this way:

sa käranaà karaëädhipädhipo na cäsya kaçcij janitä na cädhipaù He is the cause, the ruler of the ruler of causes, who has no ruler over him. Çvetäçvatara Upaniñad

One should understand that this pastime of ruling the universes is performed by Kåñëa’s sväàça puruñävatära, Mahäviñëu. In this way, svayaà-rüpa Kåñëa is described in this verse.

TEXT 14 atra tad-ekätma-rüpaù –

yad-rüpaà tad-abhedena svarüpeëa viräjate äkåtyädibhir anyädåk sa tad-ekätma-rüpakaù ||

sa viläsaù sväàça iti dhatte bheda-dvayaà punaù ||14||

TRANSLATION That form which is non-different from the svayaà-rüpa but appears to be different because of differing shape, activities etc., is called tad-ekätma-rüpa. That tad-ekätma-rüpa has two forms: viläsa and sväàça.

COMMENTARY This verse describes the tad-ekätma-rüpa. This form is non-different from (tad-abhedena), or one with the svayaà-rüpa of Kåñëa. But it appears to differ (anyä-dåk) by form, activities etc. (äkåtyädibhiù), though it actually is not different. Viçva-koça says äkåtiù kathitä rüpe sämänya-vapuñor api: äkåti refers to a shape, even of two objects of the same genus. That tad-ekätma-rüpa (sa) has two different forms: viläsa and sväàça.

TEXT 15 tatra viläsaù –

svarüpam anyäkäraà yat tasya bhäti viläsataù | präyeëätma-samaà çaktyä sa viläso nigadyate ||15||

TRANSLATION

That form which is different from the original form for performing different pastimes and which is very slightly less in qualities is called the viläsa form.

COMMENTARY The characteristics of the viläsa form are described in this verse. In this form the composition of limbs is different (anyäkäram) for the performance of particular pastimes (viläsataù) and this forms is non-different from the svayaà-rüpa (tasya). It is approximately equal to the original form, since it is slightly less in qualities (präyena).

The qualities lacking in Näräyaëa8 are shown as follows:

lélä-premëä priyädhikyaà mädhuryaà veëu-rüpayoù | ity asädhäraëaà proktaà govindasya catuñöayam || The four extraordinary qualities possessed by Govinda alone are as follows. He is extraordinary by the His special pastimes, by His devotees endowed with abundant prema, by sweetness of His flute and by the sweetness of His form. Bhakti-rasämåta-sindhu 2.1.43

The definition of viläsa will also apply to relationships between other forms. An example is given in the next verse.

TEXT 16 parama-vyoma-näthas tu govindasya yathä småtaù | parama-vyoma-näthasya väsudevaç ca yädåçaù ||16||

TRANSLATION

Just as the Lord of the spiritual sky, Näräyaëa, is the viläsa form of Govinda, so Väsudeva is the viläsa form of the Lord of the spiritual sky (original Näräyaëa in Vaikuëöha).

COMMENTARY The proof for this is:

goloka-nämni nija-dhämni tale ca tasya devi maheça-hari-dhämasu teñu teñu te te prabhäva-nicayä vihitäç ca yena govindam ädi-puruñaà tam ahaà bhajämi I worship the supreme lord Govinda who endows the abodes of Durgä, Çiva and Viñëu, which are situated below his own planet of Goloka, with their respective powers. Brahma-saàhitä 43

Even though both Näräyaëa and Väsudeva appear to be the same form because of having four arms and being blackish in color, there is a difference caused by restriction of the manifestation of qualities in Väsudeva. This is similar to Räma and Bhärata, who are both supreme, but in a relationship of the master and the servant.

TEXT 17 sväàçaù –

tädåço nyüna-çaktiù yo vyanakti sväàça éritaù | saìkarñaëädir matsyädir yathä tat-tat-svadhämasu ||17||

TRANSLATION

8 “Lacking” means that the qualities are not manifest in forms less than Kåñëa.

Definition of sväàça: That form which is similar to the viläsa form but manifests fewer powers than the viläsa form is called sväàça. Examples are the forms of Saìkarñaëa and Matsya in their abodes in the spiritual world.

COMMENTARY This verse describes the sväàça. It is similar to the viläsa form; that is, it is non-different from the svayaà-rüpa, but it shows (vyanakti) less power than the viläsa form. “But this definition of aàça and aàçé is contrary to what has been said by the previous äcärya Madhva. In commenting on sväpäyät (Brahma-sütra 1.1.9) Madhva says that this indicates that all the forms of the Lord are perfect.” However in commenting on other sütras such as prakäçädivat naivaà paraù (Brahma-sütra 2.3.44) and smaranti ca. (Brahma-sütra 2.3.47) Madhva has explained about the relationship between the aàça and aàçé. Even in the commentary on sväpäyät, he indicates non-difference only in the sense that all the forms of the Lord are perfect. Thus there is no contradiction. Also it will be later explained that the difference is a difference in manifestation of powers only in Laghu-bhägavatämåta 1.5.90 with the words çakter vyaktiù.

TEXT 18 tatra äveçaù –

jïäna-çakty-ädi-kalayä yaträviñöo janärdanaù | ta äveçä nigadyante jévä eva mahattamäù ||18||

TRANSLATION

Definition of äveça: Exalted jévas empowered by the Lord with portions of his powers such as knowledge are called äveça forms.

COMMENTARY This verse describes the äveça form. Kalayä means “by a part.”

TEXT 19 vaikuëöhe ’pi yathä çeño näradaù sanakädayaù | akrüra-dåñöänte cämé daçame parikértitäù ||19||

iti bheda-trayam |

TRANSLATION Examples existing even in Vaikuëöha are Çeña, Närada and the Kumäras.9 These are described in the story of Akrüra in the Tenth Canto. Thus the three forms of Kåñëa have been described.

9 These are äveça forms in the spiritual world. There are also äveça avatäras who appear in the material world.

COMMENTARY

The äveça of Çeña however refers, not to the form which acts as Viñëu’s bed, but the other form, which supports the universe.10 The three forms mentioned are svayaà-rüpa, tad-ekätma-rüpa (viläsa and sväàça) and äveça.

TEXT 20 prakäças tu na bhedeñu gaëyate sa hi no påthak ||20||

TRANSLATION

The prakäça forms of Kåñëa are not considered among these types (tad-ekätma-rüpa). They are non-different from the svayaà-rüpa.

COMMENTARY It is known that Kåñëa takes on many forms when he is with the gopés such as Candrävalé and Rädhä or with the queens such as Rukmiëé and Satyabhämä. Are these forms aàça (tad-ekätma-rüpa) or aàçé (svayaà-rüpa)? The forms called prakäça are not included (na ganyate) among the viläsa or sväàça forms (bhedeñu) because (hi) they do not have any different features or powers from the other identical forms which appear to be separate from it.

TEXT 21 tathä hi –

anekatra prakaöatä rüpasyaikasya yaikadä | sarvathä tat-svarüpaiva sa prakäça itéryate ||21||

TRANSLATION

When one form manifests in many places and is, in all respects, the same as the original form it is called prakäça.

COMMENTARY When Kåñëa leaves the house of Nanda or Vasudeva and goes for meeting different gopés or the queens in their many houses, he simultaneously expands into many forms. The presence of one form as many simultaneously is called prakäça. It is different from the viläsa and sväàça forms. Why? It is the same form in all respects (sarvathä tat-svarüpa eva). That means it is the same in shape, qualities and pastimes.

TEXT 22 dväravatyäà yathä kåñëaù pratyakñaà pratimandiram |

citra bataitad ity ädi-pramäëena sa setsyati ||22||

TRANSLATION

10 Çeña acting as the bed of Viñëu is not a jéva, but Çeña who holds up the worlds on his hood is a jéva. He is described in Laghu-bhägavatamåta 1.4.62

Kåñëa was seen in each palace of each queen in Dvärakä simultaneously. This prakäça form is made known by the utterance of Närada.

COMMENTARY An example is given. One should understand that before this event, it occurred in Vraja as well:

kåtvä tävantam ätmänaà yävatér gopa-yoñitaù reme sa bhagaväàs täbhir ätmärämo ’pi lélayä Expanding Himself as many times as there were cowherd women to associate with, the Supreme Lord, though self-satisfied, playfully enjoyed their company. SB 10.33.19

The word kåtvä ätmänam means manifesting himself. Api gives a restrictive sense (even though he is self-enjoying). Though he is self-enjoying he enjoyed with them (täbhiù), the forms of spiritual energy. This is elaborately described elsewhere.

citraà bataitad ekena vapuñä yugapat påthak gåheñu dvy-añöa-sähasraà striya eka udävahat It is quite amazing that in a single body Lord Kåñëa simultaneously married sixteen thousand women, each in a separate palace. SB 10.69.2

Related verses in the same section should also be seen to understand how this illustrates the present subject.

TEXT 23 kvacic caturbhujatve ’pi na tyajet kåñëa-rüpatäm |

ataù prakäça eva syät tasyäsau dvibhujasya ca ||23||

TRANSLATION Sometimes even in a four-armed form, Kåñëa does not give up his nature as Kåñëa, the son of Yaçodä. That form should be considered a prakäça of the two-armed form.

COMMENTARY But should not the four-handed form that Kåñëa showed to Rukmiëé when she fainted in fear that he would leave her be considered viläsa, since the shape is different? This verse answers. According to Mediné-koça, rüpa means nature and beauty. Thus kåñëa-rüpatäm na tyajet means “he does not give up his nature of Kåñëa as the son of mother Yaçodä. Because his nature remains the same, he should be considered the same, prakäça, instead of viläsa. The two-armed form is the basic form in that situation. Thus in the småti it says yaträvatérëaà krñëäkhyaà paraà brahma naräkåti: Amongst the Yadu, the supreme brahman called Kåñëa appeared in a human form. (Viñëu Puräëa 4.11.4) There is no disturbance to the two-handed form if sometimes for joking there is a prakäça of four

hands, because even then Kåñëa’s nature remains that of the two-handed form. The same explanation can be given for Kåñëa’s four-handed appearance when he was born in the prison house, where it is said babhüva präkåtaù çiçuù: he then appeared in his original baby form. (SB 10.3.46) Präkåtaù means natural or original, formed from prakåta (real) by the rule çaiñiko ’ë. Proof of the two-handed form in the çruti is the following:

sat-puëòaréka-nayanaà meghäbhaà vaidyutämbaraà dvibhujaà mauna-mudräòyaà vana-mälinam éçvaram He is the supreme lord with eyes like lotuses, the complexion of a cloud, cloth flashing like lightning, with two arms, wearing a forest garland, fingers poised in the mudrä of silence. Gopäla-täpané Upaniñad

One should not consider the four-armed form superior to the two-armed form. Sometimes one sees statements such as the following:

sthülam açöa-bhujam proktaà sükñmaà caiva caturbhujam parantu dvibhujaà proktaà tasmäd etat trayam yajet The gross eight-armed form has been described. The subtle four-armed form has been described, and the supreme two-armed form has been described. Therefore one should worship all three. Änanda-saàhitä

In that verse, it states that one should worship all three because they are equal. However it is described in the Gopäla-täpané Upaniñad that Brahmä, after worshipping the two-armed form, carried out the creation. Thus the idea that Kåñëa is a çäntodita form is rejected.11

TEXT 24 prapaïcätéta-dhämatvam eñäà çästre påthag-vidhe | pädméyottara-khaëòädau vyaktam eva viräjate ||24||

TRANSLATION

That the abodes of all of these forms are beyond the material realm is clearly stated in the scriptures such as Padma Puräëa, Uttara-khaëòa.

COMMENTARY It goes without saying that the forms of the Lord are eternal. Therefore their abodes should also be eternal. It is said:

yä yathä bhuvi vartante püryo bhagavataù priyäù täs tathä santi vaikuëöhe tat-tal-lélärtham ädåtäù

11 Çäntodita is a term used by Lokäcärya Pillai in Tattva-traya, to denote secondary forms expanded from the original Väsudeva.

Just as the dear cities of the Lord exist on earth, they exist in Vaikuëöha for performing various pastimes. Skanda Puräëa

It is very clear from the Padma Puräëa that the Lord’s abodes are eternal:

vaikuëöha-bhuvane nitye nivasanti mahojjvaläù avatäräù sadä tatra matsya-kurmädyao ’khilä All the greatly effulgent avatäras such as Matsya and Kürma always live in eternal spiritual abodes in Vaikuëöha. Padma Puräëa

CHAPTER TWO

Description of the Puruñävatäras and Guëävatäras

TEXT 1 athävatäräù kathyante kåñëo yeñu ca puñkalaù ||1||

TRANSLATION

Among the avatäras described, Kåñëa is svayaà-rüpa, the complete avatäré, the basis of all other forms.

COMMENTARY By previously describing Kåñëa as svayam, it is understood that Kåñëa is the root of all the avatäras. Now begins a description of the avatäras. It may be objected that Kåñëa is also glorified as one of the avatäras. This verse responds. Occasionally he is counted as an avatära because of appearing in this world like the others. He however is puñkala, svayaà-rüpa. Haima says puñkalas tu püraëe, çreñöhe: puñkala means complete or best.

TEXT 2 tal-lakñaëam –

pürvoktä viçva-käryärthaà apürvä iva cet svayam | dväräntareëa väviùsyur avatäräs tadä småtäù ||2||

TRANSLATION

If the forms previously described (svayaà-rüpa, tad-ekätma or äveça) appear in this world as as ever-unique, either directly or through an agent, for certain purposes in the material world, they are known as avatäras.

COMMENTARY If (cet) the forms previously described such as svayaà-rüpa (pürvoktä) appear (äviùsyuù) in this world directly (svayam) or through an agent (dväräntareëa) they are considered avatäras. The form that descends from the spiritual world to the material world is called an avatära. Matsya and Haàça, who appeared directly for Brahmä, manifested forms without a visible source, according to Mahäbhärata and other scriptures, whereas Garbhodakaçäyé-viñëu appears from Käraëodakaçäyé-viñëu. Kåñëa appears from Vasudeva, and Räma appears through Daçaratha. What is their purpose? They appear to produce the universe or to perform activities within the universe (viçva-käryärtham). That means they appear to produce mahat-tattva by agitating prakåti (Mahäviñëu) or to satisfy the devatäs by killing the sinful, to give bliss to the devotees longing to see the Lord by becoming visible to them, and to preach pure bhakti. Apürvä iva means that they appear ever-unique, as if not having appeared before. Thus they are all remarkable.

TEXT 3 tac ca dväraà tad-ekätma-rüpas tad-bhakta eva ca |

çeña-çäyy-ädiko yadvad vasudevädiko ’pi ca ||3||

TRANSLATION The agent of the Lord’s appearance may be a tad-ekätma-rüpa (the Lord) or a devotee. Mahäviñëu lying on Çeña is an example of the tad-ekätma-rüpa agent (cause of Garbhodakaçäyé-viñëu) and Vasudeva (father of Kåñëa) is an example of a devotee acting as agent.

COMMENTARY This verse explains the agents of the Lord’s appearance. The term is explained fully.

TEXT 4 puruñäkhyä guëätmano lélätmänaç ca te tridhä ||4||

TRANSLATION

There are three types of avatära: puruñävatäras, guëävatäras and lélävatäras.

COMMENTARY This verse classifies the avatäras.

TEXT 5 präyaù sväàçäs tathäveçä avatärä bhavanty amé |

atra yaù syät svayaàrüpaù so ’gre vyaktébhaviñyati ||5||

TRANSLATION The avatäras are generally the sväàça and äveça forms. The appearance of the svayaà-rüpa as avatära will be explained later.

COMMENTARY Sväàça refers to Saìkarñaëa lying on Çeña12 and others. Äveça refers to Närada, the Kumäras, Påthu and others. “Generally” means that sometimes the svayaà-rüpa appears. Atra means “among the avatäras.” The description of the appearance of the svayam-rüpa will occur after the discussion of the Lord of Vaikuëöha (in Chapter Five).

TEXT 6 tatra puruña-lakñaëaà, yathä çré-viñëu-puräëe

tasyaiva yo ’nuguëa-bhug bahudhaika eva çuddho ’py açuddha iva mürti-vibhäga-bhedaiù |

jïänänvitaù sakala-sattva-vibhüti-kartä

12 Çeña here is the Lord not a jéva

tasmai nato ’smi puruñäya sadävyayäya || iti | tasyaivänupürvoktät parameçvarät samanantaram iti svämé ||6||

Puruñävatäras

TRANSLATION The puruña is described in the Viñëu Puräëa: I offer my respects to the indestructible Lord whose is a portion of Kåñëa, who partakes of material creation through his glance, who is one but is many, because of manifesting many aàças, who is pure but appears impure, who is full of knowledge, and who is the cause of distributing all living entities. Viñëu Puräëa 6.8.61

COMMENTARY Çrédhara Svämé comments that this verse is continuous with the previous verse concerning the Supreme Lord. This verse describes the puruñävatäras according to the Viñëu Puräëa. There is a description of the Supreme Lord previous to this in the Viñëu Puräëa:

nänto ’sti yasya na ca yasya samuddbhavo ’sti våddhir na yasya pariëäma-vivarjitasya näpakñayaà ca samupaity avikalpa-vastu yas tam nato ’smi puruñottamädyam iòyam. I offer respects to the worshipable Lord who is the source of the puruñävatäras, who has no destruction, no creation, no increase, no transformation into something else, no decay and who is without doubt real.

Yah refers to a portion of the Lord. Anuguëa means continuous material günas. He is responsible for starting the material manifestation made of guëas by his glance and maintaining control over it. Though he is one, without giving up that oneness, he becomes many by aàças he shows different forms (mürti-vibhäga-bhedaiù). He is the cause of distribution of all life forms (sakala-sattva-vibhüti-kartä). But would he not become contaminated because of his contact with matter? The verses says that he is pure, though appearing impure, because he performs the creation of the universe by his will alone, and though he enters the universe he does not touch it because of his acintya-çakti.

TEXT 7 tatra kärikä –

parameçäàça-rüpo yaù pradhäna-guëa-bhäg iva | tad-ékñädi-kåtir nänävatäraù puruñaù småtaù ||7||

TRANSLATION

Here is an explanatory verse:

He is known as the puruña who manifests many avatäras, who glances over matter to manifest the universe from prakåti, who maintains its transformations, and who is the aàça of Kåñëa.

COMMENTARY This verse clarifies the meaning. Kärikä is a commentary. Amara-koña says kärikä yätanävåttyäù: Kärikä means torture and repetition. In this way the characteristics of the three puruñas have been shown.

TEXT 8 asyävatäratvaà ca çré-bhägavate dvitéya-skandhe –

ädyo ’vatäraù puruñaù parasya ||8|| iti (bhä.pu. 2.6.42)

TRANSLATION The Second Canto of Bhägavatam describes the puruñas as avatäras: The first puruñävatära of Kåñëa is Mahä-viñnu. SB 2.6.42

COMMENTARY Parasya refers to Kåñëa, the source of the avatäras.

TEXT 9 tasya ca bhedäù, yathä sätvata-tantre –

viñëos tu tréëi rüpäëi puruñäkhyäny atho viduù | ekaà tu mahataù srañöå dvitéyaà tantu-saàsthitam |

tåtéyaà sarva-bhütasthaà täni jïätvä vimucyate || iti ||9||

TRANSLATION The types of puruñävatära are described in the Sätvata-tantra: The wise know that the puruña consists of three forms of the original Viñëu –Saìkarñaëa. The first is the creator of the mahat-tattva. The second is situated within the universe. The third is situated within each living entity. Knowing these three, one becomes liberated.

COMMENTARY The creator of the mahat-tattva is the antaryämi of prakåti called Saìkarñaëa (Mahä viñëu). The second is the antaryämé of Brahmä and is called Pradyumna (Garbhodakaçäyé-viñëu). The third is the antaryämé of all jévas and is called Aniruddha (Kñérodakaçäyé-viñëu).

TEXT 10 tatra prathamaà, yathaikädaçe –

bhütair yadä païcabhir ätma-såñöaiù puraà viräjaà viracayya tasmin | sväàçena viñöaù puruñäbhidhänam aväpa näräyaëa ädidevaù || 10 ||

TRANSLATION The first puruña is described in the Eleventh Canto of Bhägavatam: When the primeval Lord Näräyaëa created His universal body out of the five elements produced from Himself and then entered within that universal body by His own plenary portion, He thus became known as the puruña. SB 11.4.3

COMMENTARY Näräyaëa is called ädideva (original god) because he has his own inherent powers. When Saìkarñaëa (ätma) created the abode of the universe out of the five elements generated by (såñöaih) himself, and entered the universe as Pradyumna, that form became known as the puruña.

TEXT 11 brahma-saàhitäyäà ca –

tasminn ävirabhül liìge mahä-viñëur jagat-patiù || sahasra-çérñä puruña ity ärabhya13

näräyaëaù sa bhagavän äpas tasmät sanätanät | äviräsan käraëärëonidhiù saìkarñaëätmakaù |

yoga-nidräà gatas tasmin sahasräàçaù svayaà mahän || tad-roma-bila-jäleñu béjaà saìkarñaëasya ca |

haimäny aëòäni jätäni mahä-bhütävåtäni tu || éty etad antam || 11||

TRANSLATION Brahma-saàhitä also describes this first puruña: Having previously been in another form (covered by effulgence), Mahäviñëu, the lord of all living entities, appeared in the form of Näräyaëa. This form of Mahäviñëu, the soul of the universe, creates countless universes. Because he has countless avatära forms within the universes, he is said to have countless heads, countless eyes, countless feet and countless arms. The supreme lord is called Näräyaëa because the waters of the Käraëa ocean arise from his eternal form. The waters are non-different from Saìkarñaëa. This Mahäviñëu lies in yoga-nidrä in this ocean. Countless avatäras reside in him. The seed in the form of the mass of jévas lay within the hair holes of Saìkarñaëa (Mahäviñëu) since the time of the previous devastation. (When he placed the jévas into prakåti by his glance) prakåti took the form of golden eggs, the primitive forms of universes, covered with the five great elements before they combine and become functional. Brahma-saàhitä 5.10-13

COMMENTARY Mahäviñëu or Saìkarñaëa appeared visibly, as a form of Näräyaëa, expanded from Kåñëa’s original form, representing him (tasmin liìge). This form appeared for glancing over prakåti. But in the Viñëu Puräëa it is said:

äpo närä iti proktä äpo vai nara-sünavaù

13 This means simply “beginning with these words.”

tasya tä ayanaà pürvaà tena näräyaëaù småtaù The word äpaù and närä are synonymous for “water” since the waters are considered the sons of Nara, the primeval male or Mahäviñëu.14 Since these waters take shelter (ayana) of Mahäviñëu from the ancient past, he is called Näräyaëa. Viñëu Puräëa 1.4.6

So what connection has the verse with this definition of Näräyaëa? Thus Brahma-saàhitä gives a similar explanation. “The supreme lord is called Näräyaëa because the waters of the Käraëa ocean arise from his eternal form.” Because the water arose from Saìkarñaëa it is considered non-different from Saìkarñaëa (saëkarñanätmaka). He lies sleeping (yoga-nidram) in that ocean (tasmin) on his bed of Çeña. The word Näräyaëa is used suitably to denote Saìkarñaëa lying on the causal ocean (which takes shelter of him). He has countless aàças such as Pradyumna. His activity is described. Lying on his bed of Çeña he glanced over prakåti. By that glance he placed the group of small jévas, who are the seed of the universe (béjam), and who were lying in his hair pores during pralaya, into the womb of prakåti. (These words are supplied to the verse to complete the meaning.) Then the golden globes appeared. The rest is clear.

TEXT 12 liìgam atra svayaà-rüpasyäìga-bheda udéritaù ||12||

TRANSLATION

Liìgam refers to a form different from the original.15

COMMENTARY This has already been explained in the commentary on the previous verse.

TEXT 13 dvitéyaà, yathä tatraiva tad-anantaraà –

pratyekam evam ekäàçäd ekäàçäd viçati svayam ||13|| iti |

TRANSLATION The second form of the puruña is also described in Brahma-saàhitä: Eternal Mahäviñëu, the soul of the universes with countless heads, enters into each of these universal eggs by means of expanded forms. Brahma-saàhitä 5.14

COMMENTARY Another version has pratyaëòam instead of pratyekam. Svayam means svayam prabhuù and refers to Mahäviñëu. Thus (evam) after placing the jévas in prakåti by his glance, he enters

14 Nära means the offspring of Nara. 15 Jéva Goswämé explains in his commentary on Brahma-saàhitä that Mahäviñëu becomes covered with effulgence at the time of placing the jévas in prakåti, and thus his form becomes indistinct at that time. This is called liìga.

into each of the universes (pratyekam), appearing in each one as Pradyumna (ekäàçäd). He enters into each of the universes by these aàça forms. The ablative form ekäàçäd can express a missing verb particle ending in ya (ekäàçam avirbhavya—appearing as an aàça of Mahäviñëu).

TEXT 14

garbhodaka-çayaù padmanäbho ’säv aniruddhakaù | iti näräyaëopäkhyäna uktaà mokña-dharmake |

so ’yaà hiraëyagarbhasya pradyumnatve niyämakaù ||14||

TRANSLATION In the story of Näräyaëa in Mokña-dharma it is said that the Viñëu lying in the Garbhodaka with the lotus growing from his navel is called Aniruddha. But he is actually the form known as Pradyumna, and is the producer and antaryämé of Brahmä.

COMMENTARY In the Näräyaëéya section of the Mahäbhärata the second puruña is described:

asman mürtiç caturthéyä säsåjac cheñam avyayam sa hi saìkarñaëaù proktaù pradyumnaà so ’py ajéjanat pradyumnäc cäniruddho ’haà sargo mama punaù punaù aniruddhät tathä brahmä tan-näbhi-kamalodbhavaù The fourth form created the indestructible Çeña, and is called Saìkarñaëa. He gave birth to Pradyumna. From Pradyumna appeared myself, Aniruddha. I carry out creation repeatedly. Brahmä arose from the navel of Aniruddha. Mahäbhärata Çänti-parvä 339.70-72

aniruddho hi lokänäà mahän ätmeti kathyate yo ’sau vyaktatvam äpanno nirmame ca pitämaham Aniruddha, who, equipped with power of manifestation, created Brahmä, is called the great soul of the worlds. Mahäbhärata Çänti-parvä 340.27-28

Bhägavatam also describes the second puruña:

yasyämbhasi çayänasya yoga-nidräà vitanvataù näbhi-hradämbujäd äséd brahmä viçva-såjäà patio yasyävayava-saàsthänaiù kalpito loka-vistaraù tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam

A part of the puruña lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem,

Brahmä, the master of all engineers in the universe, becomes manifest. It is believed that all the universal planetary systems are situated on the extensive body of the puruña, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence. SB 1.3.2-3

The various planets such as Pätäla (loka-vistaraù) should be thought of as if they were parts of the body of Viñëu, such as the feet (avayava-saàsthänaiù). This is a meditation (kalpitaù) for strengthening the minds of persons with gross intellect. This form is pure or non-material (viçuddham) because it is endowed with self-manifesting conscious form (sattvam). But here there is the doubt whether Brahmä arose from Pradyumna or Aniruddha. The text says that he who is lying on the Garbhodaka (actually Pradyumna) is Aniruddha. Because they are non-different, in the Mahäbhärata Aniruddha is said to be the source of Brahmä. Actually however, Pradyumna is the source of Brahmä. This is clear from the Bhägavatam verse quoted, since it is clearly shown that Garbhodakaçäyé produces Brahmä. The master (sa ayam), in the form of Pradyumna, is the producer and antaryämé (niyämakaù) of Brahmä (hiraëyagarbhasya).

TEXT 15 atha yat tu tåtéyaà syäd rüpaà tac cäpy adåçyata |

kecit svadehäntar iti dvitéya-skandha-padyataù ||15||

TRANSLATION The third puruña is described in the verse from the Second Canto of Bhägavatam starting kecit svehantara.

COMMENTARY This verse describes the third puruñävatära. The proof is the following verse:

kecit sva-dehäntar-hådayävakäçe prädeça-mätraà puruñaà vasantam catur-bhujaà kaïja-rathäìga-çaìkha-gadä-dharaà dhäraëayä smaranti Others conceive of the Personality of Godhead residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conch shell and a club respectively. SB 2.2.8

The lord of the milk ocean, Aniruddha, the third puruña, with a form measuring one pradeça, residing in the heart of all living entities, is the object of meditation. One pradeça is the length from the tip of thumb to the tip of index finger. Guëävatäras

TEXT 16 guëävatäräs taträtha kathyante puruñäd iha |

viñëur brahmä ca rudraç ca sthiti-sargädi-karmaëe ||16||

TRANSLATION The guëävatäras, arising from Garbhodakaçäyé, are now described. Viñëu, Brahmä and Çiva are involved in maintenance, creation and destruction.

COMMENTARY Puruñät means from Pradyumna – Garbhodakaçäyé, who is a sväàça form arising from Mahäviñëu.

TEXT 17

yathä prathame – sattvaà rajas tama iti prakåter guëäs tair yuktaù paraù puruña eka ihäsya dhatte | sthity-ädaye hari-viriïci-hareti saàjïäù

çreyäàsi tatra khalu sattva-tanor nèëäà syuù || iti ||17||

TRANSLATION In the First Canto it is said: The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world’s creation, maintenance and destruction. He accepts the three qualitative forms of Brahmä, Viñëu and Çiva. Of these three, all human beings can derive ultimate benefit from Viñëu, the form of the quality of goodness. SB 1.2.23

COMMENTARY Paraù-puruñaù here refers to Garbhodakaçäyé, who is one alone within the universe. For maintenance, creation and destruction (sthity-ädaye) of the universe (asya), he associates with the three guëas as the controller of each guëa by accepting the forms of Viñëu, Brahmä and Çiva. The benefits of dharma, artha, käma and moksä (çreyäàsi) for humanity arise from the Viñëu (sattva-tanoh) among the three.

TEXT 18 atra kärikä –

yogo niyämakatayä guëaiù sambandha ucyate | ataù sa tair na yujyate tatra sväàçaù parasya yaù ||18||

TRANSLATION

An explanatory verse: The relationship of the puruña with the guëas is that of being their controller. Among the three, he who is the sväàça of svayaà-rüpa Kåñëa, is not bound by the guëas.

COMMENTARY How can there be a relation between the material guëas and the supreme lord, for it is said mäyä paraity abhimukhe ca vilajjamänä: mäyä cannot stand in front of the Lord. (SB

2.7.47) This verse answers. The guëas are controlled and the puruña, among the three forms, is the controller of the guëas. That is called yoga. He is not bound by the guëas. Among the three forms (tatra) he who is the sväàça of Kåñëa (parasya), Viñëu, is not in contact with the guëas. Drumila explains:

ädäv abhüc chata-dhåté rajasäsya sarge viñëuù sthitau kratu-patir dvija-dharma-setuù rudro ’pyayäya tamasä puruñaù sa ädya ity udbhava-sthiti-layäù satataà prajäsu In the beginning, the original Supreme Personality manifested the form of Brahmä through the material mode of passion in order to create this universe. The Lord manifested His form as Viñëu, the Lord of sacrifice and protector of the twice-born brähmaëas and their religious duties, to maintain the universe. And when the universe is to be annihilated the same Supreme Lord employs the material mode of ignorance and manifests the form of Rudra. The created living beings are thus always subject to the forces of creation, maintenance and destruction. SB 11.4.5

The lord by his will becomes Brahmä and Çiva by association with rajas and tamas. He becomes Buddha by association with päñaëòa-dharma. He becomes Åñabha by association with extreme renunciation. However, because he is the supreme lord, he does not become contaminated by this association. By worship of such forms, dharma cannot be perfected and liberation cannot be achieved. In Hari-vaàça, Çiva himself says mukti-pradätä sarveñäm viñëur eva na saàçayaù: Viñëu is without doubt the giver of liberation to all beings. Viñëu is not even in contact with sattva-guëa, but rather he simply controls it by his will. Thus it has been said that all benefits arise from him. Vämana Puräëa says:

brahma-viñëvéça-rüpäëi tréëi viñëor mahatmanaù brahmaëi brahma-rüpaù sa çiva-rüpaù çive sthitaù prthag eva sthito devo viñëu-rüpi janärdanaù The three forms of Brahma, Viñëu and Çiva are actually forms of Viñëu, the great soul of all beings. He is situated as the form of Brahmä in Brahmä and the form of Çiva in Çiva. Janärdana takes a separate form as Viñëu. Though the controller of the guëas is only one person, for action in relation to the guëas, he takes these forms with various degrees of covering. pärthiväd däruëo dhümas tasmäd agnis trayémayaù tamasas tu rajas tasmät sattvaà yad brahma-darçanam 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. SB 1.2.24

Wood, smoke and fire have natures of inactivity, slight action and manifest action, with no expectation of (performing) sacrifice in wood, slight expectation in smoke, and full expectation in fire. So tamas, rajas and sattva, have natures of ignorance, action and knowledge. Tamas yields no spiritual insight, rajas yields slight spiritual insight and sattva yields spiritual insight directly. Because tamas and rajas do not encourage spiritual vision of the Lord but sattva does, it is considered the best. Brahmä

TEXT 19 tatra brahmä –

hiraëyagarbhaù sükñmo ’tra sthülo vairäja-saàjïakaù | bhogäya såñöaye cäbhüt padmabhür iti sa dvidhä ||19||

TRANSLATION

Brahmä appearing from the lotus is of two types: Hiraëyagarbha who is subtle and appears for his own enjoyment, and Vairäja who is gross and appears for creating the universe.16

COMMENTARY The Brahmä, Viñëu and Çiva just described are actually forms of Viñëu. Now they will each be described in detail with precise explanation. Since the lord as Brahmä has already been described, now the jéva as Brahmä is described. Hiraëyagarbha has a subtle body (sükñmaù) made of mahat-tattva. The Supreme Lord can see him but the devatäs and others cannot. Vairäja has a body which is gross, made of the aggregate of all elements. He has four heads, eight eyes, and eight arms for creation, is visible to the devatäs, and gives them benedictions. Hiraëyagarbha’s purpose is enjoyment and Vairäja’s purpose is creation of the universe.

TEXT 20 vairäja eva präyaù syät sargädy-arthaà caturmukhaù |

kadäcid bhagavän viñëur brahmä san såjati svayam ||20||

TRANSLATION Vairäja generally has four heads and carries out creation and other works. Sometimes Viñëu becomes Brahmä and carries out creation himself.

16 These are apparently different jévas who exist simultaneously. Viçvanätha Cakravarté in his commentary on Canto 3 of Bhägavatam explains there are three forms of Brahmä: Hiraïyagarbha, Vairäja, who is the total of the elements as they exist in the stem of the lotus, and four-headed Brahmä.

COMMENTARY Sargädi indicates that besides creation, Vairäja is involved in preaching the Vedas. veda-pracäraëärthäya brahmä jätaç caturmukhaù: four-headed Brahmä is born for preaching the Vedas. (Kürma Puräëa)

TEXT 21 tathä ca pädme –

bhavet kvacin mahäkalpe brahmä jévo ’py upäsanaiù | kvacid atra mahäviñëur brahmatvaà pratipadyate ||21|| iti ||

TRANSLATION

Padma Puräëa says: Sometimes a jéva becomes Brahmä in a mahä-kalpa by intense worship. Sometimes Garbhodakaçäyé becomes Brahmä in that planet.

COMMENTARY This verse is a proof for the two types of four-headed Brahmä. Mahäviñëu here refers to Garbhodakaçayé. The jéva who is supposed to become Brahmä also sometimes resides in the same planet when the Lord becomes Brahmä during a mahä-kalpa, since he is not liberated yet, but only after a hundred years. Thus it is said yävad adhikäram avasthitir ädhikärikäëam: those who hold powers in this world as controllers remain in this world until their tenure has expired. (Brahma-sütra 3.3.33)

TEXT 22 viñëur yatra mahä-kalpe srañöåtvaà ca prapadyate |

tatra bhuìkte taà praviçya vairäjaù saukhya-sampadam | ato jévatvam aiçyaà ca brahmaëaù käla-bhedataù ||22||

TRANSLATION

The vairäja-brahmä remains enjoying, merged into Viñëu when Viñëu becomes the creator Brahmä during that mahä-kalpa. In different kalpas Brahmä (of either type) is sometimes a jéva and sometimes the Lord.

COMMENTARY This verse explains. The vairäja, four-headed Brahmä, enters into Viñëu who carries out the creation. It is understood that the Hiraëyagarbha form would be subject to the same conditions. Because of being checked from carrying out the creation by Viñëu, he experiences the wealth of enjoyment offered by the devatäs when he is merged in Viñëu. By taking away Brahmä’s work but not his enjoyment, Viñëu shows his great generosity. The last line sums up the two types.

TEXT 23 éçatväpekñayä tasya çästre proktävatäratä |

samañöitvena bhagavat-sannikåñöatayocyate | asyävatäratä kaiçcid äveçatvena kaiçcana ||23||

TRANSLATION

Brahmä is called an avatära in the scriptures because the Lord himself takes the role of Brahmä (sometimes). Other äcäryas explain that Brahmä is called an avatära because of the complete merging of the Lord’s power with Brahmä so that he can create the universe. Other äcäryas explain that Brahmä is avatära because he is an äveçävatära.

COMMENTARY This verse describes various opinions on calling Brahmä an avatära. He is called avatära when Garbhodakaçäyé (éçatväpekñayä) takes up the role of creation. This is taking the primary meaning of avatära. Some äcäryas (kaiçcit) say that Brahmä is called an avatära because he is mixed with the Lord, being completely pervaded by the Lord (samañöitvena). The root of samañöi is aç meaning “to pervade.” The prefix sam (all) and the ending ti (to make a feminine noun of action)17 are added to make the word sam-añöi (reaching everywhere). Thus it means that Brahmä is fully pervaded by the Lord who has the intelligence to carry out creation. It is like the merging of milk and water. Thus Brahmä is called an avatära because of such intimate mixing with the Lord. Some say that he is avatära because he is an äveçävatära. The Lord carries out the creation by entering into Brahmä, like the sun’s rays, but not present to the same extent as in the previous explanation.18 Since Brahmä is actually a jéva (in these two cases), this is a secondary use of the word avatära.

TEXT 24 tathä brahma-saàhitäyäà

bhäsvän yathäçma-çakaleñu nijeñu tejaù svéyam kiyat prakaöayaty api tadvad atra | brahmä ya eña jagad-aëòa-vidhäna-kartä

govindam ädi-puruñaà tam ahaà bhajämi ||24|| iti |

TRANSLATION Thus Brahma-saàhitä says: I worship the supreme lord Govinda who becomes Brahmä, the creator of the universe (by bestowing his powers to that jéva), just as the sun displays a small portion of its powers of heat and light in all the sun stones which represent it. Brahma-saàhitä 5.49

COMMENTARY This is an example of Brahmä as an äveçävatära. Just as the sun (bhäsvän) reveals its power to some degree in a group of sunstones—producing in them some light and burning power—in the universe (atra) Govinda sometimes bestowing his own powers to some very pure jéva, who becomes Brahmä (äveçävatära). That Brahmä performs the secondary

17 Päëini 3.3.93 18 The first explanation can be termed bhagavad-aveça and the second explanation can be termed çakty-aveça.

creation (vidhäna) within the universe. One should see the explanation of Rudra for more elaborate explanation.

TEXT 25 garbhodaçäyino ’syäbhüt janma näbhisaroruhät

kadäcit çrüyate nérät tejovätädikäd api ||25||

TRANSLATION The birth of Brahmä takes place from the lotus growing from the navel of Garbhodakaçäyé. Sometimes it is described that he appears from the Garbhodaka water, from light or from air.

COMMENTARY Additional information about Brahmä’s birth is given in this verse. Nérät means “from the Garbhodaka.” According to the will of the Lord, Brahmä may appear from different sources such as water, light or air. Rudra

TEXT 26 rudra ekädaça-vyühas tathäñöa-tanur apy asau |

präyaù païcänanas tryakño daça-bähur udéryate ||26||

TRANSLATION Rudra has eleven expansions and eight types of forms. Generally these have five heads, three eyes and ten arms each.

COMMENTARY From detailed statements, it is also know that there are two types of Çiva or Rudra. It has already been stated in that the Lord himself takes the form of Rudra.19 The present verse describes his form. According to Mahäbhärata the eleven forms are: Aja, Ahirbudhnya, Virupäkña, Raivata, Hara, Bahurüpa, Tryambaka, Sävitra, Jayanta, Pinäké and Aparäjita.20 (Mahäbhärata 12.201.18) According to Yädava-koça, the eight forms of Çiva are earth, water, fire, air, ether, the sun, the moon and the performer of sacrifice.21 The word “generally” is used because it is seen that there is also a one-headed Rudra in the water.

TEXT 27 kvacij jéva-viçeñatvaà harasyoktaà vidher iva |

tat tu çeñavad evästäà tad-aàçatvena kértanät ||27||

19 See the commentary on verse 18. 20 These are different from the eleven names given in Bhägavatam 3.12.12: Manyu, Manu, Mahinasa, Mahän, Çiva, Åtadhvaja, Ugraretä, Bhava, Käla, Vämadeva and Dhåtavrata. 21 This means that Çiva is the presiding deity of these items

TRANSLATION Sometimes a special jéva takes the role of Çiva, in a manner similar to Brahmä. Çiva should be considered like Çeña, with two forms, since Çiva is also glorified as an aàça of Viñëu.

COMMENTARY This verse describes a jéva taking the role of Çiva. The Vedas say yaà kämaye tam ugraà kåëomi taà brähmaëa tam åñià taà sumedhäm: I make whomever I desire into Çiva; I make whomever I desire into Brahmä or a sage. Åg Veda 10.125.05.2

atha puruño ha vai näräyaëo kämayata prajä såjeya… näräyaëad brahma jäyate näräyaëäd rudro jäyate näräyaëät prajäpatir jäyate näräyaëäd indo jäyate näräyaëäd añöa-vasavo jäyante näräyaëad ekädaça-rudrä jayante näräyaëad dvädaçädityäù Näräyaëa desired to create progeny. From Näräyaëa Brahmä was born. From Näräyaëa Rudra was born. From Näräyaëa Prajäpati was born. From Näräyaëa Indra was born. From Näräyaëa the eight Vasus were born. From Näräyaëa the eleven Rudras were born. From Näräyaëa the twelve Ädityas were born. Näräyaëa Upaniñad eko ha vai näräyaëa äsén na brahma na éñänaù tasya dhyänäntasthasya laläöät tryakñaù çula-päëih puruñojäyata vibhrac-chriyaà satyam brahmacaryaà tapo vairagyam In the beginning only Näräyaëa existed and not Brahmä or Çiva. From his forehead arose Çiva with three eyes, holding a trident. He was endowed with beauty, truth, celibacy, austerity and renunciation. Mahä Upaniñad

prajäpatià ca rudraà cäpy aham eva såjämi vai tau hi mäà na vijänéto mama mäyä-vimohitau I create Brahmä and Çiva also. They, being bewildered by my mäyä, do not know me. Mokña-dharma

These quotations illustrate that a jéva takes birth as Çiva. Their death is also described. brahma çambhus tathaivärkaç candramäc ca çatakratuù evam ädyäs tathaivänye yuktä vaiñëava-tejasä jagat käryävasäne tu viyuyante ca tejasä vitejasaç ca te sarve païcatvaà upayänti vai Brahmä, Çiva, the sun, the moon, Indra, and other devatäs accept the power of Viñëu However when work in the universe is finished, they become bereft of powers and in that state they all die. Viñëu-dharma

Similarly, when çruti says only Näräyaëa existed, it indicates that previous Çivas have disappeared. Thus it is true that Çiva is also a jéva, otherwise the scriptures would be contradicted. The example of Brahmä is also given to illustrate a jéva taking the role of Çiva. But Çiva is like Çeña who has two forms. The Çeña who acts as the bed of Viñëu is the Supreme Lord. The form of Çeña who holds up the universe on his hoods is a jéva. This will be made clear elsewhere. Thus one form of Çiva is a jéva and another is a sväàça form (tad-aàçatvena), because the scriptures declare it so.

TEXT 28 haraù puruña-dhämatvän nirguëaù präya eva saù |

vikäravän iha tamo-yogät sarvaiù pratéyate || yathä çré-daçame

çivaù çakti-yutaù çaçvat triliìgo guëa-saàvåtaù ||28|| iti |

TRANSLATION Çiva is without a touch of the material guëas since he is the Lord. However, the ignorant perceive him, among the guëävatäras, to be contaminated by tamo-guëa.

COMMENTARY In this manner he is described in the Tenth Canto:

Lord Çiva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of nature’s three modes, he thus embodies the threefold principle of material ego in goodness, passion and ignorance. SB 10.88.3

Verse 17 described the Lord taking the roles of Çiva and Brahmä. Because that Çiva is a form of the puruña (puruña-dhämatvät) he is certainly without material guëas. The word präya (generally) is used to indicate that by his own will he is covered by tamo-guëa (and he appears to be contaminated). Among the guëävatäras (iha) he thus appears to be transformed, by those who are ignorant (sarvaiù). But actually he is not transformed or contaminated at all. This verse gives proof of his appearing to be covered by tamo-guëa. Çiva is always endowed with the guëas in equilibrium which are accepted by his will (çakti-yutaù), and when the guëas become agitated, he becomes connected with the three guëas (triliìgaù) and becomes covered from far off by the guëas of prakåti (saàvåtaù). It is well known that Çiva is related to tamo-guëa, but why does it say that he associates with all three guëas? This is because the three guëas are mixed together. Thus sattva and rajas are present along with tamo-guëa. It should be understood that this verse describes the perceptions of common people only.

TEXT 29 yathä brahma-saàhitäyäà–

kñéraà yathä dadhi vikära-viçeña-yogät saïjäyate na hi tataù påthag asti hetoù |

yaù çambhutäm api tathä samupaiti käryäd govindam ädi-puruñaà tam ahaà bhajämi || iti |29||

TRANSLATION

I worship the supreme lord Govinda who becomes the form of Çiva who is non-different from Govinda, but who is also different because of contact with transformations of prakåti, just as milk becomes yogurt which can be said to be non-different from its cause. Brahma-saàhitä 5.45

COMMENTARY This verse shows that Çiva, being the Lord, is beyond the guëas, though he appears to have become transformed by the guëas. Milk gives rise to yogurt, by contact with a particular agent, but the yogurt is still not different from its cause – the milk. Similarly Govinda becomes Çiva by accepting a relation with tamo-guëa by his own will. But Govinda and Çiva are non-different. Because the transformation is superficial or apparent, it does not affect Govinda’s svarüpa.

TEXT 30 vidher laläöäj janmäsya kadäcit kamaläpateù |

kälägni-rudraù kalpänte bhavet saìkarñaëäd api ||30||

TRANSLATION Sometimes Rudra arises from the forehead of Brahmä. And sometimes he is born from the forehead of Viñëu. Kälägni-rudra appears from Saìkarñaëa at the end of the kalpa.

COMMENTARY This verse describes the places of Çiva’s appearance. Çatapatha-brähmaëa says that Çiva arises from the forehead of Brahmä and Mahä Upaniñad and some Puräëas state that Çiva arises from Viñëu’s forehead. These are descriptions from different kalpas. Kälägni-rudra is described in Bhägavatam:

pätäla-talam ärabhya saìkarñaëa-mukhänalaù dahann ürdhva-çikho viñvag vardhate väyuneritaù Beginning from Pätäla-loka, a fire grows, emanating from the mouth of Lord Saìkarñaëa. Its flames shooting upward, driven by great winds, it scorches everything in all directions. SB 11.3.10

TEXT 31

sadä-çiväkhyä tan-mürtis tamogandha-vivarjitä | sarvakäraëa-bhütäsäv aìga-bhütä svayaà prabhoù |

väyavyädiñu saiveyaà çiva-loke pradarçitä ||31||

TRANSLATION The form called Sadäçiva is devoid of any trace of tamas. He is directly Näräyaëa, the viläsa or sväàça of svayaà-rüpa Kåñëa and is the cause of all causes. That form is described as dwelling on Çiva-loka (Vaikuëöha) in the Väyu Puräëa and other scriptures.

COMMENTARY Kåñëa is the svayaà-rüpa and Näräyaëa and other forms are viläsa and sväàça forms. Some jévas are äveça forms. From the sväàça form of Garbhodakaçäyé come Brahmä, Viñëu and Çiva. These three are forms of éçvara and sometimes Brahmä and Çiva are jévas. This is approved by the scriptures. But someone may objects as follows. “Actually this is not quite accurate. According to the scriptures Sadäçiva is the root form of all others. He expands into the form of Näräyaëa and others. Brahmä, Viñëu and Çiva arise from him. A more authoritative statement, coming from the çruti, the Kaivalya Upaniñad, is as follows:

acintyam avyaktam ananta-rüpaà çivaà praçäntam amåtaà brahma-yonim tam ädi-madhyänta-vihénam ekaà vibhuà cidänandam arüpam adbhutam umäsahäyaà parameçvaraà prabhuà triolocanaà nélakaëöhaà praçäntam dhyätvä munir gacchati bhüta-yonià samasta-säkñià tamasaù parastät sa brahma sa çivaù sendraù so ’kñaraù paramaù svaräö sa eva viñëuh sa präëaù sa kälägniù sa candramäh sa eva sarvaà yad bhütaà ya ca bhavyaà caräcaram jïätvä taà mrtyum etyeti nänyah panthä vimuktaye By meditating on the supreme lord Çiva with three eyes and blue throat, accompanied by his consort Umä, who is inconceivable, invisible, peaceful, with countless forms, eternal, without beginning, middle or end, the one powerful entity, composed of knowledge and bliss, the astonishing person with no form, the sage attains the original source, beyond the material realm. He is Brahma, he is Çiva, he is Indra, he is the indestructible, the supreme independent. He is Viñëu, Präëa, Kälägni and the moon. He is all beings who have appeared in the past and who will appear in the future. Knowing him one surpasses death. There is no other path for liberation.”

The present verse answers this objection. The form called Sadäçiva who is without a trace of tamo-guëa, who is the cause of all causes, is the Näräyaëa viläsa form (aìga-bhütä) of svayaà-rüpa Kåñëa (svayaà-prabhoù). In the Taittiréya Upaniñad, the names Näräyaëa, Acyuta and Çiva are used to indicate only one person. When the Kaivalya Upaniñad mentions Umä, that word refers to Kérti, a consort of Näräyaëa. Trilocana means “one who sees all three divisions of time.” Nélakaëöha means “he whose throat is decorated with a sapphire ornament.” This must be accepted as the meaning since the context of the verse indicates that the words cannot refer to Çiva. Quoting Väyu Puräëa, Jéva Gosvämé in Bhägavata-sandarbha identifies this form and planet in the same way.

TEXT 32

tathä ca brahma-saàhitäyäm ädi-çiva-kathane– niyatiù sä ramä devi tat-priyä tad-vaçaàvadä |

tal-liìgaà bhagavän çambhur jyoti-rüpaù sanätanaù | yä yoniù säparä çaktiù ity ädi ||32||

TRANSLATION

Brahma-samhitä speaks of the original Çiva who is Näräyaëa: Ramä, under the control of the Lord, is self-manifesting and dear to the Lord. The Lord’s eternal from called Çambhu – whose body is pure consciousness and who is a portion of the Lord – is a representative of Kåñëa or liìgam, and the inferior energy is called the yoni. Brahma-saàhitä 5.8

COMMENTARY This verse describes Sadäçiva (a Viñëu form, whose consort is Lakñmé or Ramä) who is expansion of svayaà-rüpa Kåñëa. This is understood from saying ädi-çiva. The rest of the verses in this context are:

käma-béjaà mahad-hareù liìga-yony-ätmikä jätä imä mäheçvaré-prajäù || çaktimän puruñaù so 'yaà liìga-rüpé maheçvaraù | tasminn ävirabhül liìge mahäviñëur jagat-patiù || Çambhu develops the desire to see mäyä for creating the universes and mahat-tattva (the transformation of prakåti after being injected with the jévas) then appears as the seed of creation. Thus the living entities (bodies) make their appearance by the portion of Viñëu impregnating prakåti and are known as her offspring. This powerful puruña who is a representative of Kåñëa is actually the supreme lord. Being Kåñëa’s aàça, Mahäviñëu then appeared with distinct form as the master of all living entities in the universe. Brahma-saàhitä 5.9-10

Previously in the Brahma-saàhitä it was described that Viñëu enjoys with Ramä. Who is she? She is subservient to Viñëu (niyatä) in that enjoyment. Arising from his svarüpa, she never leaves him. Thus it is said that she is most dear and obedient (tat-priyä tad-vaçaàvadä)22. Hayaçérña-païcarätra says na viñëunä vinä devé na viñnuù padmajäà vinä: Lakñmé does not exist without Viñëu and Viñëu does not exist without Lakñmé. Viñëu Puräëa says nityaiva sä jaganmätä viñëoù çrér anapäyiné: Lakñmé, mother of the universe, is eternal and never leaves Viñëu. Bhagavän Çambhu is the expansion of svayaà-rüpa Kåñëa. He is called the liìga or representation of Kåñëa. Viçva-koça says liìga cihne ’numäne ca: liìga means a sign or inference. Bhagavän refers to the lord of Vaikuëöha endowed with the six powers. Çambhu means “he who creates good fortune.” Appearing as Saìkarñaëa in the second vyüha he creates the bodies for the jévas who were previously

22 Another version has vaçaà tadä

merged in prakåti. Thus he is called Çambhu. His form is knowledge or consciousness (jyoti-rüpaù). By Çambhu being under Kåñëa’s control (being his liìga), Kåñëa’s position as svayaà-rüpa can be understood, just as one can understand a bull by seeing his distinctive dewlap. Because Kåñëa is the svayaà-rüpa with Çambhu (Mahäviñëu) as his viläsa form, Çambhu is called liìga or his representative. She who is the material cause, upädäna, consisting of mahat-tattva and other elements (yoniù) is called the inferior çakti, matter made of three guëas. The mahat-tattva (béjam) is the result of Kåñëa’s aàça Saìkarñaëa (Mahävisnu) (hareù) desiring (käma) to glance upon mäyä. Mahat-tattva is prakåti endowed with the unlimited jévas. The offspring of mäyä (bodies of the jévas) arise from the combination of the glance of Saìkarñaëa (who is called liìga) and mäyä (yoni). Though the offspring are said to belong to prakåti (mäheçvaré), this is a secondary meaning, since she is dependent on Saìkarñaëa for the creation of bodies. The next verse explains this. The puruña, possessor of çakti or mäyä (çaktimän), the expansion of Kåñëa (liìga-rüpé) is called maheçvara, the great lord. Saìkarñaëa (mahäviñëu) appeared as the controller of prakåti, given charge by Kåñëa (liìge). Viñëu

TEXT 33 çré-viñëuù, yathä çré-tåtéye

tal loka-padmaà sa u eva viñëuù prävéviçat sarva-guëävabhäsam | tasmin svayaà vedamayo vidhätä

svayambhuvaà yaà sma vadanti so ’bhüt || iti ||33||

TRANSLATION Viñëu is described in the Third Canto: Into the lotus of the worlds impregnated with all the modes of material nature, Garbhodakaçäyé Viñëu personally entered as the Supersoul, Kñérodakaçäyé. Then the personality of Vedic wisdom, whom we call the self-born, Brahmä was generated from the lotus. SB 3.8.15

COMMENTARY

This verse describes Viñëu who instigates sattva-guëa. Sa refers to Garbhodakaçäyé Viñëu or Pradyumna. He entered the planets in the form of a lotus (loka-padmam). Prävéviçat is a causative verb in aorist form, meaning “he entered for his own benefit.” This lotus was endowed with all enjoyable material objects (sarva-guëävabhäsam). Viñëu does not have éçvara and jéva forms like Brahmä and Çiva, and thus two forms are not mentioned here.

TEXT 34 yo viñëuù paöhyate so ’sau kñérämbudhiçayo mataù |

garbhodaçäyinas tasya viläsatvän munéçvaraiù | näräyaëo viräò antaryämé cäyaà nigadyate ||34||

TRANSLATION He who is called Viñëu is Kñérodakaçäyé. He is the viläsa form of Garbhodakaçäyé and is praised by the best of sages as Näräyaëa, Viräö (universal form) and antaryämé (soul within).

COMMENTARY What is he called when he entered the lotus? Garbhodakaçäyé, or Pradyumna with a thousand heads, becoming Aniruddha with four arms, enters the lotus of the worlds and lies down on the Milk Ocean. Thus he is called Kñérodakaçäyé. Why is the protector of the jévas in the world also called Näräyaëa? Näräyaëa refers to the shelter of nära, or one who is the shelter of all tattvas. Thus it refers to Käraëodakaçäyé or Garbhodakaçäyé. However, Kñérodakaçäyé is the viläsa form of Garbhodakaçäyé. He is thus non-different from them and can also be called Näräyaëa.

TEXT 35 viñëu-dharmottarädy-uktä yäù püryo ’jäëòa-madhyataù | santi viñëu-prakäçänäà täù kathyante samäsataù ||35||

TRANSLATION

Now the abodes where Viñëu appears within the universe will be described in brief according to scriptures such as Viñëu-dharmottara.

COMMENTARY The great powers of Kñérodakaçäyé within the universe will be described.

TEXT 36 yathä –

rudropariñöäd aparaù païcäyuta-pramäëataù | agamyaù sarva-lokänäà viñëu-lokaù prakértitaù ||36||

TRANSLATION

Above Çiva’s abode is Viñëu’s abode, unattainable by all people. It is incomparable and measures fifty thousand yojanas.

TEXT 37 tasyopariñöäd brahmäëòaù käïcanoddépti-saàyutaù | meros tu pürva-dig-bhäge madhye tu lavaëodadheù |

viñëuloko mahän proktaù saliläntara-saàsthitaù ||37||

TRANSLATION Beyond this Viñëu-loka, east of Meru, in the center of the salt ocean, lies the great planet of Viñëu, situated in the water, where Brahmä sometimes goes.

COMMENTARY Brahmäëòa may be analyzed as brahmanä anta “where Brahmä goes.”

TEXT 38

tatra svapiti gharmämbhe devadevo janärdanaù | lakñmé-sahäyaù satataà çeña-paryaìkam ästhitaù ||38||

TRANSLATION

Janärdana accompanied by Lakñmé sleeps on the bed of Çeña in the salt water at the end of the summer season.

TEXT 39 meroç ca pürva-dig-bhäge madhye kñérärëavasya ca |

kñérämbu-madhyagä çubhrä devasyänyä tathä puré ||39||

TRANSLATION East of Meru in the center of the milk ocean there is another city of the Lord called Çubhrä.

TEXT 40 lakñmé-sahäyas taträste çeñäsana-gataù prabhuù | taträpi caturo mäsän suptas tiñöhati värñikän ||40||

TRANSLATION

There the Lord along with Lakñmé lies on Çeña, sleeping for the four months of the monsoon season.

TEXT 41 tasminn aväci dig-bhäge madhye kñérärëavasya tu | yojanänäà sahasräëi maëòalaù païca-viàçatiù |

çvetadvépatayä khyäto dvépaù parama-çobhanaù ||41||

TRANSLATION South of that place, in the milk ocean, is a most splendid island called Çvetadvépa, measuring twenty-five thousand yojanas.

TEXT 42 naräù sürya-prabhäs tatra çétäàçu-sama-darçanäù |

tejasä durnirékñyäç ca devänäm api yädava ||42||

TRANSLATION The men there shine like the sun and are as beautiful as the moon. Because of their effulgence even the devatäs find it hard to gaze upon them, O Yädava!

TEXT 43 brahmäëòe ca –

çveto näma mahän asti dvépaù kñéräbdhi-veñöitaù | lakña-yojana-vistäraù suramyaù sarva-käïcanaù ||43||

TRANSLATION

Brahmäëòa Puräëa says: There is a place called Çvetadvépa surrounded by the milk ocean. It is a hundred thousand yojanas in breadth, very pleasant, and completely golden.

TEXT 44 kundendu-kumuda-prakhyair lola-kallola-räçibhiù |

dhautämala-çilopetaù samantät kñéra-väridheù ||44 || iti |

TRANSLATION Surrounded by the milk ocean, piled with spotless stones, the island is washed by the restless waves which shine like the jasmine flower, the moon or the lotus.

TEXT 45 kià ca viñëu-puräëädau mokña-dharme ca kértitam |

kñéräbdher uttare tére çveta-dvépo bhaved iti ||45||

TRANSLATION Moreover in the Viñëu Puräëa and Mokña-dharma it is said: Çvetadvépa lies on the northern shore of the milk ocean.

COMMENTARY Other opinions on the location of Çvetadvépa are now given. It should be understood the location will differ in different kalpas.

TEXT 46 çuddhodäd uttare çvetadvépaà syät pädma-sammatam ||46||

TRANSLATION

According to Padma Puräëa, Çvetadvépa is north of the ocean of sweet water.

viñëuù sattvaà tanotéti çästre sattva-tanuà småtaù | avatära-gaëaç cäsya bhavet sattva-tanus tathä |

bahiraìgam adhiñöhänam iti vä tasya tat tanuù ||47||

TRANSLATION Because Viñëu distributes (tanoti) sattva he is known as sattva-tanu. His avatäras are also known as sattva-tanu for this reason. Or sattva-tanu can mean that the Lord resides in those who have sattva-guëa bodies in the material world.

COMMENTARY “It has been said that Viñëu is sattva-tanu (having a body of sattva). Does that mean he has a body made of material sattva-guëa? If that were so, worshipping him would not give liberation. It is said ätmeti tüpagacchanti grähayanti ca: the äcäryas acknowledge and teach

that God is the object of meditation. (Brahma-sütra 4.1.3) This means that worship of the Supreme should yield liberation.” The present verse explains the meaning of sattva-tanu. Viñëu is called sattva-tanu because he distributes sattva-guëa. The avatäras of Kñérodakaçäyé Viñëu are also called sattva-tanu because they also distribute sattva-guëa. Or it can mean that a sattva-guëa body is the Lord’s place of appearance in the material world. sattvaà yad brahma-darçanam: through sattva one can realize brahman. (SB 1.2.24) When the heart becomes pure and peaceful (in sattva), the Lord reveals himself there through knowledge arising from such purity. Thus that sattva body is his abode. His spiritual abode however is Vaikuëöha.

TEXT 48 ato nirguëatä samyak sarva-çästre prasidhyati ||48||

TRANSLATION

Thus, it is proved in all scriptures that Viñëu is completely beyond the material guëas.

TEXT 49 tathä hi çré-daçame –

harir hi nirguëaù säkñät puruñaù prakåteù paraù | sa sarva-dåg upadrañöä taà bhajan nirguëo bhavet || iti |49||

TRANSLATION

It says in the Tenth Canto: Lord Hari, however, has no connection with the material modes. He is the Supreme Personality of Godhead, the all-seeing eternal witness, who is transcendental to material nature. One who worships Him becomes similarly free from the material modes. SB 10.88.5

COMMENTARY Viñëu is beyond the guëas because he activates sattva by his will alone. It is clearly evident (säkñät) because he is not covered at all by the guëas, whereas others like Brahmä are covered by the guëas. This is because he is superior to prakåti. By his own will, he accepts dealing with the guëas23. But this is not the case with others. He sees everyone (sarva-dåk), having knowledge by which to award liberation. He is the witness (upadrañöä), seeing all the liberated souls at close range – he is attained by the liberated souls. Others such as Brahmä are rejected by the liberated souls as their goal. Therefore by worshipping him, one also becomes free of the guëas. The çruti says niraïjanaù paramaà sämyam upaiti: the pure person attains a nature similar to the supreme Lord’s. (Muëòaka Upaniñad 3.1.3)

TEXT 50 tena sattva-tanor asmät çreyäàsi syur itéritam ||50||

23 Çiva has an appearance of being covered by the guëas

TRANSLATION

Thus, because he is beyond the guëas, it is said that the best results arise from Viñëu who is sattva-tanu (Verse 47).

COMMENTARY Tena indicates “because Viñëu is such.”

TEXT 51 ity ato vihitä çästre tad-bhakter eva nityatä ||51||

TRANSLATION

Because of this, according to the scriptures, one should always perform bhakti to Viñëu alone.

COMMENTARY Iti ataù indicates “because of the supremacy of Viñëu, who is beyond the guëas as just described.” It should always be performed because not doing so is a loss.

TEXT 52 tathä hi pädme –

smartavyaù satataà viñëur vismartavyo na jätucit | sarve vidhi-niñedhäù syur etayor eva kiìkaräù ||52||

TRANSLATION

Thus Padma Puräëa says: One should always remember Viñëu and never forget him. All rules and prohibitions are the servants of these two principles.

COMMENTARY This is the proof of the previous statement. Etayoù means “remembering Viñëu and not forgetting him.” Just as performing sandhyä rites daily takes one to Pitå-loka, performing bhakti takes one to Viñëu-loka.

TEXT 53 ataeva tatraiva –

vyämohäya caräcarasya jagatas te te puräëägamäs täà täm eva hi devatäà paramikäà jalpantu kalpävadhi | siddhänte punar eka eva bhagavän viñëuù samastägama-

vyäpäreñu vivecana-vyatikaraà néteñu niçcéyate ||53||

TRANSLATION In the Padma Puräëa it is also said: For bewildering the living entities of the universe, let the Puräëas and other scriptures speak, until the end of the kalpa, about their various “supreme” devatäs. However, in

conclusion, Lord Viñëu alone is discerned in all the scriptures and in all conduct through harmonizing all statements with intelligence. Padma Puräëa 4.93.26

COMMENTARY “But one cannot conclude that Viñëu is supreme, because there is a variety of opinions expressed in the various Puräëas uttered by Vyäsa, where Brahmä and Çiva are also declared to be supreme.” But the supremecy of Viñëu is proved by the above mentioned scriptures (ataeva tatraiva). For bewilderment of the universe composed of moving entities such as men and devatäs and non-moving entities such as the presiding deities of mountains, let the Puränas and other scriptures proclaim devatäs such as Brahmä and Çiva to be supreme till the end of the kalpa. However, since there is a conclusion reached (siddhänte) by the Brahma-sütras and its commentary in the form of the Bhägavatam, in which all scriputres are considered, and finally harmonized through discrimination by use of direct and indirect meaning of the words, the form of Viñëu composed of unobstructed knowledge and bliss is determined to be supreme.

TEXT 54 çré-prathama-skandhe –

mumukñavo ghora-rüpän hitvä bhüta-patén atha | näräyaëa-kaläù çäntä bhajanti hy anasüyavaù || iti ||54||

TRANSLATION

Thus in the First Canto it is said: Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viñëu and His plenary portions. SB 1.2.26

COMMENTARY Since Viñëu is supreme, he alone should be worshipped. That is indicated in this verse. Because Brahmä, Rudra and others (bhüta-patén) have forms of rajas and tamas (ghora-rüpän) they should be rejected, and because Viñëu’s expansions have forms of sattva (çäntä) they should be accepted. Those interested in liberation should not hate the devatäs (anasüyavaù). Thus it is said:

harir eva sadärädhyaù sarva-deveçvareçvaraù itare brahma-rudrädyä nävajïeyaù kadäcana Viñëu, the lord of all lords of devatäs should always be worshipped. But one should never disrespect Brahmä, Rudra and others. Padma Puräëa

TEXT 55

atra sväàçä harer eva kalä-çabdena kértitäù ||55||

TRANSLATION In the above verse, the word kalä indicates the sväàça forms of Viñëu.

COMMENTARY Sväàça indicates forms such as Matsya and Kürma who are equal to the svayaà-rüpa Kåñëa because they have forms which are unobstructed knowledge and bliss.

TEXT 56 ato vidhi-harädénäà nikhilänäà suparvaëäm |

çré-viñëoù sväàça-vargebhyo nyünatäbhiprakäçitä ||56||

TRANSLATION Thus Brahmä, Çiva and other devatäs are shown to be less than all the sväàça forms of Viñëu.

COMMENTARY The intention here is to show that Brahmä, Rudra and others should also worship Viñëu. Because Viñëu has a form of knowledge and bliss which is not at all covered, the forms of Brahmä, Çiva and other devatäs are clearly shown to be less than the sväàça forms of Viñëu such as Matsya and Kürma.

TEXT 57 yathä tatraiva --

athäpi yat-päda-nakhävasåñöaà jagad viriïcopahåtärhaëämbhaù

seçaà punäty anyatamo mukundät ko näma loke bhagavat-padärthaù ||57|| iti |

TRANSLATION

Thus, in the First Canto it is also said: Who can be worthy of the name of the Supreme Lord but the Personality of Godhead Çré Kåñëa? Brahmä collected the water emanating from the nails of His feet in order to award it to Lord Çiva as a worshipful welcome. This very water [the Ganges] is purifying the whole universe, including Lord Çiva. SB 1.18.21

COMMENTARY Even if Brahmä and Çiva are the actually the supreme lord in some kalpas, they worship the pure sattva form of Viñëu in order to each the devatäs, as if they were pure sattva forms which had been covered by rajas and tamas. If they are jévas, then this goes without saying. That is made clear in this verse. The water touching the feet of Mukunda purifies the world, along with Çiva (sa éçam). Other than Mukunda, who should be designated as bhagavän? No one else. Bhagavän who possesses all six aiçvaryas completely should be served by all others, since he is served even by Brahmä and Çiva.

TEXT 58

mahä-värähe ca – matsya-kürma-varahädyäù samä viñëor abhedataù |

brahmädyäm asamäù proktäù prakåtis tu samäsamä || 58|| iti ||

TRANSLATION And in the Mahä-varäha Puräëa it is said: Matsya, Kürma, Varäha and other avatäras are equal to Viñëu and non-different from him. Brahmä and others below him are not equal to Viñëu. However, the cit-çakti of the Lord is different and non-different from him.

COMMENTARY Brahmädyäm asamäù means that by their very natures Brahmä and others are not equal to Viñëu. (This refers to the kalpas where jévas take the role of Brahmä and Çiva.) Rämacandra Kaviräja has said:

prahläda-dhruva-rävaëänuja-bali-vyäsämbaréñadayo viñëüpäsanayaiva padmaja-bhavädénäà priyä jajïire ye ’nye rävaëa-bäëa-pauëdåaka-våkäù krauïcändakädyä amé yad bhaktä na ca tat priyä na ca hares tasmäj jagad vairiëaù çivo bhavatu vaiñëavaù kim ajito ’pi çaivaù svayam tathä samatayäs tu vä vidhi-harädi-mürti-trayam vilokya bhava-vedhasoù kim api bhakta-varga-kramaà praëamya çirasäpi tän vayam upendra-däsän çritäù Prahläda, Dhruva, Bibhéñaëa, Bali, Vyäsa, Ambaréña and others, by worshipping Viñëu, became dear to Brahmä and Çiva. Others such as Rävaëa, Bäëa, Pauëòraka, Våka and the demon Krauïca, who were devotees of Brahmä and Çiva, are not dear to Brahmä and Çiva, and are not dear to Viñëu. They are thus enemies of the world. You may consider that Çiva is a follower of Viñëu or Viñëu is a follower of Çiva. Or you may consider all the three equal! But by looking at the type of people who become followers of Çiva and Brahmä, we offer our respects with our heads to the servants of Viñëu, and take shelter of them.

TEXT 59

atra prakåti-çabdena cic-chaktir abhidhéyate | abhinna-bhinna-rüpatväd asyaivoktä samäsamä ||59||

TRANSLATION

In the previous verse, prakåti refers to the Lord’s cit-çakti. Because it is different and non-different from the Lord it is called samäsamä.

COMMENTARY In this verse the word prakåti is defined. Prakåti in the context refers to the cit-çakti, the svarüpa-çakti of the Lord. It is described in the çruti with paräsya çakti vividhaiva çruyate

sväbhäviké jïäna-bala-kriyä ca: The lord (asya) has many spiritual energies (parä çakti), such as the energy of jïäna, bala and kriyä. (Çvetäçvatara Upaniñad)

viñnu-çakti parä proktä kñetra-jïäkhyä tathäparä avidyä-karma saàjïänyä tåitéyä çaktir iñyate The Lord has a superior energy, another energy called the jéva and a third energy, the material energy, called avidyä-karma. Viñëu Puräëa

Because that energy is different and non-different from the Lord it is called samäsama according to the Varäha Puräëa. Because this spiritual çakti is non-different from Viñëu as heat is non-different from fire, it is called sväbhäviké in the Çvetäçvatara Upaniñad. According to Amara-koña, svarüpa, svabhäva and nisarga have the same meaning. When we say Viñëu’s çakti we make distinction by the power of viçeña, though difference between the Lord and his energy is only apparent. For instance the wise say “existence exists” or “time exists at all times” even though there are no real internal distinctions in existence. But can we not say simply that this is the nature of things to have no internal distinctions? No, rather we call such nature the power of viçeña. Viçeña is apparent difference, not actual difference. Without that viçeña there could be no condition of distinguishing an object from its quality. And we cannot say that “existence exists” is simply an erroneous statement, because it can never be cancelled by saying, for instance, “a pot exists.” Nor is it misidentification, for though we can say “The lion is not Devadatta,” one can never say “Existence does not exist.” The quality is non-different from the object, and self-accomplished. Thus, in this explanation there is no infinite regression which requires a third entity to give a relation between the object and its quality24. This non-difference of object and quality is accomplished by the very capacity of the object to hold quality. This is similar to the distinction between the appearance of desire in the Lord to create the universe and his inherent knowledge. Because of this viçeña which we propound, the condition of object and quality, soul and body, avatära and avatäré exist as one in Viñëu. Though they are non-different, viçeña is the attribute by which one can apprehend them as different. Additional matter on the subject can be taken from other authorized scriptures. Thus ends the description of the Purusävatäras and Guëävatäras.

24 If quality and object are two separate entities, they need a third entity to bring about their relation, since quality and object are related. To explain its relation to the quality and object, a fourth entity is required. This goes on to infinity

CHAPTER THREE

Description of the Lélävatäras

TEXT 1 atha lélävatäräç ca vilikhyante yathä mati |

çrémad-bhägavatasyänusäreëa präyaças tv amé ||1||

TRANSLATION To the best of my judgment, I will now describe the lélävatäras. These will generally be described according to the Bhägavatam.

COMMENTARY Now the lélävatäras will be described starting with the Kumäras. In this section the avatäras will be numbered and those with two dots are ancient, whereas those with no dots are recent.

TEXT 2 tatra çré-catuùsanaù çré-prathame –

sa eva prathamaà devaù kaumäraà sargam äçritaù | cacära duçcaraà brahmä brahmacaryam akhaëòitam ||2|| iti |

TRANSLATION

The Kumäras are described in the First Canto: First of all, in the beginning of creation, the Lord became the four unmarried sons of Brahmä [the Kumäras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth. SB 1.3.6

COMMENTARY

Garbhodakaçäyé (sa), a sväàça of Kåñëa, first took shelter of the creation in the form of the Kumäras. (Visnu first appeared in the material world as the Kumäras.) These brähmaëas (brahmä) performed severe austerities of continuous celibacy. The words first, second etc. in the Bhägavatam are for enumeration only, and do not indicate the actual order of their appearance. They are arranged in time sequence in this work.

TEXT 3 caturbhir avatäro ’yam eka eva satäà mataù |

sana-çabdät caturñv eva catuùsana iti småtaù ||3||

TRANSLATION This avatära is actually four persons but is considered as one by the devotees. The word sana (ancient) is added to the word catur (four) to make catuùsana (four ancient ones).

TEXT 4 çuddha-jïänasya bhakteç ca pracärärtham avätarat | païcañäbdika-bäläbho gauraù kamala-yonitaù ||4||

TRANSLATION

They appeared in this world in order to preach bhakti and pure knowledge. They have the appearance of five year old boys, are golden in complexion, and were born from Brahmä.

TEXT 5 çré-näradaù | tatraiva –

tåtéyam åñi-sargaà vai devarñitvam upetya saù | tantraà sätvatam äcañöa naiñkarmyaà karmaëäà yataù ||5||

TRANSLATION

Närada is also described in the First Canto: In the millennium of the åñis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarñi Närada, who is a great sage among the demigods. He created works which deal with devotional service and which inspire nonfruitive action. SB 1.3.8

COMMENTARY

The Lord then created the sages and among them he became Närada.25 He created the Närada-païcarätra (sätvatam tantram). Karmanäà naiñkarmyam refers to actions which destroy all bondage of karma because those actions possess elements of offering to the Lord. These actions are like mercury which has been purified of it poison.

TEXT 6 pravartanäya loke ’smin svabhakter eva sarvataù |

harir devarñi-rüpeëa candra-çubhro vidher abhüt ||6||

TRANSLATION The Lord took the form of a sage among the devatäs. White like the moon, he appeared as the son of Brahmä for spreading devotion to the Lord everywhere in the material world.

TEXT 7 ävirbhüyädime brähme kalpa eva catuùsanaù | näradaç cänuvartete kalpeñu sakaleñv api ||7||

TRANSLATION

Appearing in the first kalpa of Brahmä’s life, the Kumäras and Närada remain through all the kalpas of Brahmä’s life.

TEXT 8 çré-varähaù | tatraiva –

dvitéyaà tu bhaväyäsya rasätala-gatäà mahém | uddhariñyann upädatta yajïeçaù saukaraà vapuù ||8||

TRANSLATION

Varäha is also described in the First Canto: The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe. SB 1.3.7

COMMENTARY Lifting the earth which had sunk to Rasätala during pralaya (according to Viñëu Dharmottara), for putting (bhaväya - welfare) the universe (asya) in proper order, the Lord appeared with the body of a boar. This avatära appeared during the reign of Sväyambhuva Manu.

TEXT 9

25 The Lord’s powers entered Närada, since Närada is an äveçävatära.

çré-dvitéye ca yatrodyataù kñiti-taloddharaëäya bibhrat

krauòéà tanuà sakala-yajïa-mayém anantaù | antar-mahärëava upägatam ädi-daityaà

taà daàñörayädrim iva vajra-dharo dadära ||9|| iti |

TRANSLATION Varäha is described in the Second Canto also: When the unlimitedly powerful Lord assumed the form of a boar, he form of all sacrificies, as a pastime, just to lift the planet earth, the Lord pierced with His tusk the first demon [Hiraëyäkña] who was submerged in the great ocean of the universe. SB 2.7.1

COMMENTARY This boar avatära appeared during the reign of Cäkñuña Manu. When the lord appeared (bibhrat) in the form of a boar (krauòém tanum), he pierced with his tusks Hiraëyäkña (ädi-daityam) who had submerged himself in the great ocean (just as Indra pierces a mountain with his thunderbolt).

TEXT 10 dvir äviräsét kalpe ’sminn ädye sväyambhuväntare |

ghräëäd vidher dharoddhåtyai cäkñuñéye tu nérataù ||10||

TRANSLATION The boar avatära advented twice, first during Sväyambhuva Manvantära, from the nostril of Brahmä, in order to lift up the earth, and a second time, during Cäkñuña Manvantära, appearing from the water.

COMMENTARY Why and how did the first boar avatära appear? When and how did the second boar avatära appear? What were their colors and forms? As in the case of Matsya, the boar appeared twice in the kalpa or day of Brahmä. During the reign of Sväyambhuva, the boar appeared from the nostril of Brahmä and lifted the earth. This is described in the first verse describing the boar. The second verse describes the boar who appeared during the reign of the sixth Manu, Cäkñuña. He appeared from the water instead, lifted up the earth and killed Hiraëyäkña.

TEXT 11 hiraëyäkñaà dharoddhäre nihantuà daàñöri-puìgavaù | catuñpät çré-varäho ’sau nå-varähaù kvacin mataù ||11||

TRANSLATION

The boar with tusks assumed the four-legged animal form to kill Hiraëyäkña and lift the earth. According to some authorities however, this form is half man and half boar.

COMMENTARY The man-boar form is mentioned in the Padma Puräëa.

TEXT 12 kadäcij jalada-çyämaù kadäcic candrapäëòaraù |

yajïa-mürtiù sthaviñöho ’yaà varëa-dvaya-yutaù småtaù ||12||

TRANSLATION Sometimes the boar avatära is black like a cloud and sometimes he is white like the moon. With either color, he is the form of sacrifice and very strong.

COMMENTARY The black form appeared first (during Sväyambhuva-manvantara) and the white form appeared second (during Cäkñuña-manvantara).

TEXT 13

dakñät präcetasät såñöiù çrüyate cäkñuñe ntare | atas tatraiva janmäsya hiraëyäkñasya yujyate ||13||

TRANSLATION

It is stated in scriptures that Hiraëyäkña was born from Dakña, who was the son of the Pracetas during the reign of Cäkñuña Manu. Thus the appearance of the boar avatära during the reign of Cäkñuña Manu is confirmed by the information about the birth of Dakña during at that time.

COMMENTARY The verse quoted from the Second Canto starting yatrodyataù does not state that the boar appeared during the Cäkñuña-manvantara. This verse clarifies the situation.

TEXT 14 tathä hi çré-caturthe –

cäkñuñe tv antare präpte präk-sarge käla-vidrute | yaù sasarja prajä iñöäù sa dakño daiva-coditaù ||14|| iti |

TRANSLATION

Dakña is described in the Fourth Canto: His previous body had been destroyed, but he, the same Dakña, inspired by the supreme will, created all the desired living entities in the Cäkñuña-manvantara. SB 4.30.49

COMMENTARY This verse gives the proof. Daiva-coditaù means “inspired by the Lord.” But where does it say that Hiraëyäkña was born during this period? The next verse explains.

TEXT 15

uttänapäda-vaàçyänäà tanayasya pracetasäm | dakñasyaiva ditiù putré hiraëäkño diteù sutaù ||15||

TRANSLATION

Dakña was the son of the Pracetas in the lineage of Uttänapäda. Dakña’s daughter was Diti. Hiraëyäkña was the son of Diti.

TEXT 16 kalpärambhe tadä nästi sutotpattir manor api |

kväsau präcetaso dakñaù kva ditiù kva diteù ||16||

TRANSLATION At the beginning of the first kalpa of Brahmä, Sväyambhuva’s sons had produced no off-spring. Thus the Pracetas, Dakña, Diti and Hiraëyäkña could not have existed then.

COMMENTARY But can we not also consider that Varäha killed Hiraëyäkña during Sväyambhuva’s reign? This verse answers. At the beginning of Brahmä’s day, during Sväyambhuva’s reign, his two sons did not yet have offspring. One hears only of the birth of his sons and daughters. Thus at that time there were no Pracetas, Dakña or Diti. Sväyambhuva had a son named Uttänapäda. In his line the Pracetas appeared. Their son was Dakña. He had a daughter named Diti. Diti was married to Kaçyapa and bore Hiraëyäkña. Thus since Hiraëyäkña was born long after the Sväyambhuva-manvantara, the first boar avatära who appeared during Sväyambhuva’s time could not have killed him. Therefore it should be understood that when the first boar avatära appeared he simply lifted the earth from the ocean.

TEXT 17 ataù käla-dvayodbhütaà çré-varähasya ceñöitam |

ekatraiväha maitreyaù kñattuù praçnänurodhataù ||17||

TRANSLATION The truth has been discerned in this way. Maitreya, being asked by Vidura, narrated the activities of both appearances of Varäha in one story.

COMMENTARY Why is it difficult to discern that there were two different Varähas in the Third Canto (thirteenth chapter)? This verse explains. Thus, because the truth has been concluded by discrimination, Maitreya, speaking on being questioned by Vidura (kñattuù), put different events from different times in one story, because Varäha is one avatära. Thus there is no contradiction.

TEXT 18 madhye manvantarasyaiva muneù çäpän manuà prati |

pralayo ’sau babhüveti puräëe kvacid éryate ||18||

TRANSLATION It is mentioned in the Matsya Puräëa that there was a pralaya during Sväyambhuva’s reign because of a curse of a sage upon Sväyambhuva.

COMMENTARY “But the earth does not get submerged in water except at final devastation. Thus why did Varäha appear, because the earth was not submerged during Sväyambhuva’s reign?” This verse answers. Because of the curse of Agastya upon Sväyambhuva, there was a devastation during his period26. At that time, Varäha appeared to lift the earth which was submerged. This is mentioned in the Matsya Puräëa.

TEXT 19 ayam äkasmiko jätaç cäkñuñasyäntare manoù |

pralayaù padmanäbhasya lélayeti ca kutracit ||19||

TRANSLATION It is mentioned in the Viñëu-dharmottara that by the will of the Lord there was a sudden deluge during the reign of Cäkñuña Manu.

COMMENTARY Why was there a devastation submerging the earth during Cäkñuña Manu’s reign? This verse answers. By the will of the Lord, there was a sudden flood of water during Cäkñuña Manu’s reign. Varäha appeared at that time to lift the earth up which had become submerged (and also killed Hiranyaksa). This is explained in the Viñëudharmottara (kutracit). One may consult these two works for further information.

TEXT 20 sarva-manvantarasyänte pralayo niçcitaà bhavet |

viñëu-dharmottare tv etat märkaëòeyena bhäñitam ||20||

TRANSLATION But Märkaëòeya explains in the Viñëu-dharmottara that there is a devastation of water at the end of each Manu’s reign.

COMMENTARY During the Sväyambhuva and Cäkñuña Manvantaras the earth sinks completely and Varäha appears to lift up the earth. At the end of every manvantara there is a flood of water, but though the earth becomes invisible, it does not totally sink. This verse explains this main conclusion.

TEXT 21

26 This is a partial devastation.

tathä hi – manvantare parikñéëe devä manvantareçvaräù |

maharlokam athäsädya tiñöhanti gata-kalmañäù ||21||

TRANSLATION At the end of the reign of a Manu, the devatäs, free from sin, holding posts during that period, go to Mahar-loka and remain there.

COMMENTARY At the end of a Manu’s reign, the devatäs lose their posts. Those devatäs go to Mahar- loka and remain there, watching the devastation from there.

TEXT 22 manuç ca saha çakreëa deväç ca yadunandana |

brahma-lokaà prapadyante punar ävåtti-durlabham ||22||

TRANSLATION O son of Yadu, Manu and the devatäs along with Indra then go to Brahma-loka, which is attained with great difficulty by those who die facing the enemy in battle.

COMMENTARY They attain Satya-loka which is attained with difficulty (durlabham) by those who died facing the opponent in battle (punar ävröti). But they do no stay there long. After their puëyas are exhausted they fall from there. Äbrahma-bhuväl lokäù punar ävrttino ’rjuna: those who have attained Brahma-loka return again. (BG 8.16) But those who are more qualified stay there and become liberated along with Brahma at the end of his life27.

brahmaëä saha te sarve sampräpte pratisaïcare parasyänte kåtätmänaù praviçanti paraà padam Those who are on Brahma-loka with exalted status at the time of dissolution go directly to the supreme abode, along with Lord Brahmä. Kürma Puräëa 1.11.284

Pratisaïcare means “at the time of final dissolution.”

TEXT 23 bhütalaà satalaà vajra toya-rüpé maheçvaraù |

ürmi-mälé mahävegaù sarvam ävåtya tiñöhati ||23||

TRANSLATION O Vajra, the great Lord, in the form of water, greatly agitated with countless waves, covers the earth and the lower planets with water.

27 These persons would have to have performed bhakti.

COMMENTARY Bhütalam refers to earth, and satalam refers to all the planets below the earth down to Pätäla. Vajra was the grandson of Kåñëa.

TEXT 24 bhürlokam äçritaà sarvaà tadä naçyati yädava |

na vinaçyanti räjendra viçrutäù kula-parvatäù ||24||

TRANSLATION O Yädava! All things on the earth planet are destroyed at that time. Only the famous mountains are not destroyed, O best of kings!

COMMENTARY

Everything on the earth planet (sarvam) is destroyed but the major mountains such as the Himälayas are not destroyed. They remain visible to the devatäs.

TEXT 25 naur bhütvä tu tadä devé mahé yadu-kulodvaha | dhärayaty atha béjäni sarväëy eväviçeñataù ||25||

TRANSLATION

At that time, the earth personified, taking the form of a boat, protects all the seeds without discrimination, O offspring of the Yadu family!

COMMENTARY The earth refers to the presiding deity of the earth, the wife of Varäha.

TEXT 26 bhaviñyaç ca manus tatra bhaviñyä åñayas tathä | tiñöhanti räja-çärdüla sapta te prathitä bhuvi ||26||

TRANSLATION

O tiger among kings! The future Manu and the future seven famous sages remain in the boat.

COMMENTARY Tatra means “in the boat.” Sapta refers to the sages.

TEXT 27 matsya-rüpa-dharo viñëuù çåìgé bhütvä jagat-patiù |

äkarñati tu täà nävaà sthänät sthänaà tu lélayä ||27||

TRANSLATION

Viñëu, lord of the universe, takes the form of Matsya with a horn on his head, and pulls that boat from place to place by his will.

TEXT 28 himädri-çikhare nävaà baddhä devo jagat-patiù |

matsyas tv adåçyo bhavati te ca tiñöhanti tatragäù ||28||

TRANSLATION The lord of the universe ties the boat to the pinnacle of the Himälayas. Matsya then disappears. They remain there in the boat.

COMMENTARY Tatragäù means” they remain in the boat.”

TEXT 29 kåta-tulyaà tataù kälaà yävat prakñälanaà småtam |

äpaù çamam atho yänti yathä-pürvaà narädhipa | åñayaç ca manuç caiva sarvaà kurvanti te tadä ||29|| iti |

TRANSLATION

They remain in the boat until the water subsides and a period similar to Satya-yuga begins. O king! When the waters recede to their previous position, the sages and Manu then perform their respective services.

COMMENTARY Kåta-tulyam means similar to Satya-yuga. They begin their activities (sarvam kurvanti) of creating progeny and protecting the progeny.

TEXT 30 manor ante layo nästi manave ’darçi mäyayä |

viñëuneti bruväëais tu sväbhir naiña manyate ||30||

TRANSLATION Çrédhara Svämé does not accept a devastation at the end of each Manvantara. He says “There is no devastation after each Manu. In the case of the period after Cäkñuña Manu, there was an appearance of devastation for Manu caused by Viñëu’s illusory energy.”

COMMENTARY According to Çrédhara Svämé there is no devastation at the end of each Manu’s reign, but only after the end of the day of Brahmä. There was an appearance of a deluge, as in a dream, after Cäkñuña Manu. This is contrary to the statement in the Viñëu-dharmottara already quoted.

TEXT 31 çré-matsyaù çré-prathame –

rüpaà sa jagåhe mätsyaà cäkñuñodadhi-samplave | nävy äropya mahé-mayyäm apäd vaivasvataà manum ||31||

TRANSLATION

When there was a complete inundation after the period of the Cäkñuña Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat. SB 1.3.15

COMMENTARY Completing the incidental topic of devastation, now the author continues the description of the avatäras. The Lord appeared in the form of a fish at the time of deluge at the end of Cäkñuña Manvantara, putting Satyavrata, who would be Vaivasvata Manu in the future, into the boat, protecting him (apät) from the water.

TEXT 32 çré-dvitéye ca –

matsyo yugänta-samaye manunopalabdhaù kñoëémayo nikhila-jéva-nikäya-ketaù |

visraàsitän uru-bhaye salile mukhän me ädäya tatra vijahära ha veda-märgän ||32||

TRANSLATION

In the Second Canto it is said: At the end of the millennium, the would-be Vaivasvata Manu, of the name Satyavrata, would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, and who is the complete shelter of the earth. Because of my fear of the vast water at the end of the millennium, the Vedas come out of my [Brahmä’s] mouth, and the Lord enjoys those vast waters and protects the Vedas. SB 2.7.12

COMMENTARY Matsya, who is the shelter of the earth (kñoëé-mayaù), who is the dwelling place (ketuù) of all the groups of jévas, was seen by Satyavrata, the future Manu. Taking hold of the spiritual paths in the form of the Vedas (veda-märgän), Matysa played in the waters of devastation at the end of the Manvantara.

TEXT 33 pädme ca –

evam ukto håñékeço brahmaëä parameçvaraù | matsya-rüpaà samästhäya praviveça mahodadhim ||33||

TRANSLATION

In the Padma Puräëa it is said: Having been addressed by Brahmä, the supreme Lord took the form of Matsya and entered the great ocean.

COMMENTARY “Having thus spoken” means “The demons have stolen the Vedas from my mouth. O protector of the Vedas! Please protect them!”

TEXT 34 matsyo ’pi prädurabhavad dviù kalpe ’smin varähavat |

ädau sväyambhuvéyasya daityaà ghnann äharac chrutéù | ante tu cäkñuñéyasya kåpäà satyavrate ’karot ||34||

TRANSLATION

Like Varäha, Matsya appeared twice in this day of Brahmä. The first time, during the Sväyambhuva Manvantara, Matsya killed the demon and picked up the Vedas. The second time, during the Cäkñuña Manvantara, Matsya showed mercy to Satyavrata.

COMMENTARY In this verse the author explains that there are two stories combined in the abbreviated depiction of Matsya. In the day of Brahmä (asmin kalpe) Matsya appeared twice. The first time during Sväyambhuva manvantara, after killing the demon Hayagréva who had stolen the Vedas, he recovered the Vedas. At the end of Cäkñuña Manvantara, he showed mercy to Satyavrata. He put him on a boat with other things and protected him. Having distinguished the two stories, the author then gives two proofs.

TEXT 35 antyena särdha-padyena proktam ädyasya ceñöitam |

pürva-särdhena cäntyasya matsyo jïeyo varähavat ||35||

TRANSLATION Among the verses quoted from Bhägavatam, the last one starting visraàsitän refers to the first appearance of Matsya during Sväyambhuva’s Manvantara, during which pastime the Lord killed the demon Hayagréva and rescued the Vedas. The first verse, starting rüpaà sa gives proof of Matsya’s appearance at the end of the Cäkñuña Manvantara, when the Lord showed mercy to Satyavrata and protected him. It is not clear from the three verses alone that there are two appearances of Matsya.

TEXT 36 upalakñaëam evaitat anya-manvantarasya ca |

viñëu-dharmottaräj jïeyäù prädurbhäväç caturdaça ||36||

TRANSLATION These verses are meant to be representatives stories of Matsya appearing after the other Manvantaras as well, for from the Viñëu-dharmottara it is known that there are fourteen appearances of Matsya.

COMMENTARY

It should be understood however that Matsya will appear at the end of every Manvantara, since the three verses are only expressing a general observation. It is understood that Matsya appears fourteen times in one day of Brahmä from the Viñëu-dharmottara. .

TEXT 37 çré-yajïaù çré-prathame –

tataù saptama äkütyäà rucer yajïo ’bhyajäyata sa yämädyaiù sura-gaëair apät sväyambhuväntaram ||37|| iti |

TRANSLATION

Yajïa is described in the First Canto: The seventh incarnation was Yajïa, the son of Prajäpati Ruci and his wife Äküti. He controlled the period during the change of the Sväyambhuva Manu and was assisted by demigods such as His son Yäma. SB 1.3.12

COMMENTARY Ruci was his father and Äküti was his mother. Yajïa protected the Sväyambhuva Manvantara along with the devatäs such as Yäma, his own son. He became Indra during that period.

TEXT 38 trayäëäm eva lokänäà mahärti-haraëäd asau |

mätämahena manunä harir ity api çabditaù ||38||

TRANSLATION Because he relieved the three worlds of great distress, Yajïa was called Hari by his maternal grandfather Sväyambhuva Manu.

COMMENTARY Manu here means Sväyambhuva Manu.

TEXT 39 çré-nara-näräyaëau tatraiva –

turye dharma-kalä-sarge nara-näräyaëäv åñé | bhütvätmopaçamopetam akarod duçcaraà tapaù ||39|| iti |

TRANSLATION

Nara-näräyaëa are described in the First Canto: In the fourth incarnation, the Lord became Nara and Näräyaëa, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses. SB 1.3.9

COMMENTARY

Dharma-kalä means “a portion of Dharma.” This refers to Dharma’s wife, for it is said: ardho vä eña ätmano yat patné: half of himself is the wife. The Lord (sa) became Nara-näräyaëa as her offspring.28 The rest of the verse is clear.

TEXT 40 çästre ’nyau hari-kåñëäkhyäv anayoù sodarau småtau |

ebhir eko ’vatäraù syät caturbhiù sanakädivat ||40||

TRANSLATION In another scripture they are said to have two brothers known as Hari and Kåñëa. Nara-näräyaëa are considered one avatära like the Kumäras.

COMMENTARY In the Näräyaëéya section of Mahäbhärata this is mentioned. It also says that that Hari and Kåñëa got married.

TEXT 41 çré-kapilaù tatraiva –

païcamaù kapilo näma siddheçaù käla-viplutam | proväcäsuraye säìkhyaà tattva-gräma-vinirëayam ||41|| iti |

TRANSLATION

Kapila is described in the First Canto: The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Äsuri Brähmaëa, for in course of time this knowledge had been lost. SB 1.3.10

COMMENTARY He spoke the knowledge called Säïkhya which describes with discrimination the various elements and the Lord to a brähmaëa named Äsuri.

TEXT 42 devahütyäà kardamataù prädurbhävam asau gataù | proktaù kapila-varëatvät kapiläkhyo viriïcinä ||42||

TRANSLATION

He appeared in the womb of Devahüti as the son of Kardama. He was called Kapila by Brahmä because of his brown complexion.

TEXT 43 pädme –

kapilo väsudeväàças tattvaà säìkhyaà jagäda ha | brahmädibhyaç ca devebhyo bhågvädibhyas tathaiva ca |

28 Nara is a siddha-jéva and Näräyaëa is éçvara.

tathaiväsuraye sarva-vedärthair upabåàhitam ||43||

TRANSLATION In the Padma Puräëa it is said: Kapila, the portion of Väsudeva, spoke Säìkhya, which supports the meaning of the Vedas, to Brahmä and the devatäs, Bhågu and other sages, and to Äsuri.

COMMENTARY If the Kapila in the Bhägavatam is a theist, why would he speak the atheistic philosophy of Säìkhya? The answer is given here. The Kapila who is a portion of Väsudeva (the son of Kardama) spoke Säìkhya which supports the meaning of the Vedas.

TEXT 44 sarva-veda-viruddhaà ca kapilo ’nyo jagäda ha |

säìkhyam äsuraye ’nyasmai kutarka-paribåàhitam ||44||

TRANSLATION Another Kapila spoke knowledge, contrary to the Vedas, which is full of false logic to another person also called Äsuri.

COMMENTARY This other Kapila was a jéva born in the Agni dynasty. He is described by Märkaëòeya in Mahäbhärata while describing the Agni dynasty:

kapilaà paramarñià ca yaà prähur yatayaù sadä agniù sa kapilo näma säìkha-yoga-pravartakaù He who is called Kapila by the sages is a great sage of the Agni family who taught Säìkhya.

TEXT 45

çré-dattaù | çré-dvitéye-- atrer apatyam abhikäìkñata äha tuñöo

datto mayäham iti yad bhagavän sa dattaù | yat-päda-paìkaja-paräga-pavitra-dehä

yogarddhim äpur ubhayéà yadu-haihayädyäù ||45||

TRANSLATION Dattätreya is described in the Second Canto: Being satisfied with Atri who desired a son, the Lord said “I have given myself to you.” Thus he is called Dattätreya [Datta, the son of Atri]. And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings. SB 2.7.4

COMMENTARY

The Lord said “I have given myself to you (datto mayäham). Therefore he was called Datta. Yadus and person such as Kärtavérya (haihayaù) attained blessings both material and spiritual (ubhayém) from him.

TEXT 46 çré-prathame ca --

ñañöham atrer apatyatvaà våtaù präpto 'nasüyayä | änvékñikém alarkäya prahlädädibhya ücivän ||46||

TRANSLATION

In the First Canto he is also described: The sixth incarnation of the puruña was the son of the sage Atri. He was born from the womb of Anasüyä, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahläda and others [Yadu, Haihaya, etc.]. SB 1.3.11

COMMENTARY Being chosen by Anasüyä, the wife of Atri, he became the son of Atri. This activity is described. He spoke knowledge of ätmä (änvékñikém).

TEXT 47 çré-brahmäëòe tu kathitam atri-patnyänusüyayä |

prärthito bhagavän atrer apatyatvam upeyivän ||47||

TRANSLATION In the Brahmäëòa Puräëa it is described that the Lord being requested by Atri’s wife Anasüyä, accepted to become the son of Atri.

COMMENTARY This supports the description in the First Canto.

TEXT 48 tathä hi –

varaà dattvänasüyäyai viñëuù sarva-jaganmayaù | atreù putro ’bhavat tasyäà svecchä-mänuña-vigrahaù |

dattätreya iti khyäto yati-veça-vibhüñitaù ||48||

TRANSLATION Thus it is said: Viñëu, giving a boon to Anasüyä, taking the form of a human by his own will, appeared as the son of Atri. Thus decorated with the dress of a renunciate, he was called Dattätreya.

COMMENTARY

Viñëu, the pervader of the universe, who has a form of a human by his own will, gave a boon to Anasüyä and became the son of Atri in her womb. Though the Lord and his body

are non-different, there is distinction because of viçeña. According to the Fourth Canto, Atri prayed for a son like the Lord. However, the statement from the First Canto says that Anasüyä directly prayed for a son. That is supported by the statement in the Brahmäëòa Puräëa.

TEXT 49 çré-hayaçérñä | çré-dvitéye –

satre mamäsa bhagavän haya-çérañätho säkñät sa yajïa-puruñas tapanéya-varëaù | chandomayo makhamayo 'khila-devatätmä

väco babhüvur uçatéù çvasato 'sya nastaù ||49|| iti |

TRANSLATION Hayagréva is described in the Second Canto: The Lord appeared as the Hayagréva incarnation in a sacrifice performed by me [Brahmä]. He is the personified sacrifices, and the hue of His body is golden. He is the personified Vedas as well, and the Supersoul of all demigods. When He breathed, all the sweet sounds of the Vedic hymns came out of His nostrils. SB 2.7.11

COMMENTARY At my sacrifice (Brahmä’s) the Lord became Hayagréva. From his nostrils (nastaù) appeared the pleasant (uçatéù) Vedas (väcaù).

TEXT 50 prädurbhüyaiva yajïägner dänavau madhu-kaiöabhau |

hatvä prayänayad vedän punar vägéçvaré-patiù ||50||

TRANSLATION Appearing from the sacrificial fire, Hayagréva killed the demons Madhu and Kaitabha and again produced the Vedas.

TEXT 51 çré-haàsaù | çré-dvitéye –

tubhyaà ca närada bhåçaà bhagavän vivåddha- bhävena sädhu parituñöa uväca yogam |

jïänaà ca bhägavatam ätma-satattva-dépaà yad väsudeva-çaraëä vidur aïjasaiva ||51|| iti |

TRANSLATION

Haàsa is described in the Second Canto: O Närada, you were taught about the science of God and His transcendental loving service by the Personality of Godhead in His incarnation of Haàsävatära. He was very much pleased with you, due to your intense proportion of devotional service. He also explained unto you, lucidly, the full science of devotional service, which is especially

understandable by persons who are souls surrendered unto Lord Väsudeva, the Personality of Godhead. SB 2.7.19

COMMENTARY Ca indicates not only Närada but the Kumäras and others. The Lord spoke to you and others about yoga, bhakti-yoga, and knowledge concerning the Lord (bhägavatam jïänam) and concerning (dépam) the svarüpa (satattvam) of the jéva, which those who are surrendered to the Lord can easily understand. Others however, even with effort, cannot understand these subjects.

TEXT 52

çakto ’khila-viveke ’haà kñéra-néra-vibhägavat | iti vyaïjann ayaà räja-haàso vyaktià jaläd gataù ||52||

TRANSLATION

Since I am capable of distinguishing the essence of all things, as if separating milk from water when mixed, the Lord appeared from the water as a swan.

TEXT 53 çré-dhruva-priyaù | tatraiva –

viddhaù sapatny-udita-patribhir anti räjïo bälo 'pi sann upagatas tapase vanäni |

tasmä adäd dhruva-gatià gåëate prasanno divyäù stuvanti munayo yad upary-adhastät ||53|| iti |

TRANSLATION

Dhruva-priya is described in the Second Canto also: Being insulted by sharp words spoken by the co-wife of the king, even in his presence, Prince Dhruva, though only a boy, took to severe penances in the forest. And the Lord, being satisfied by his prayer, awarded him the Dhruva planet, which is worshiped by great sages, both upward and downward. SB 2.7.8

COMMENTARY Being pierced by the words of the co-wife Suruci in the presence of the king Uttänapäda, the young boy Dhruva went to the forest to perform penance because he could not tolerate the situation, being a kñatriya. Pleased with Dhruva who was praising him (gåëate), the Lord gave him Dhruva-loka, which those dwelling above such as Bhågu and those dwelling below such as the seven sages, praise.

TEXT 54

sväyambhuve ’vatärokter nämnaç cäkathanäd iha | yajïädénäà ca tatroktyä päriçeñya-pramäëataù ||

prasiddhyä påçni-garbheti tad-äkhyäsya nigadyate |

hantäyam adrir ity ädau padye govardhanädrivat ||54||

TRANSLATION In narrating the avatäras appearing during the Sväyambhuva Manvantara, the name Dhruva-priya is not mentioned. However, after excluding the other names, the remaining name of Påçni-garbha should be concluded to be the same person. This is similar to concluding that Govardhana is meant when the word “mountain is mentioned in the Bhägavatam verse 10.21.18

COMMENTARY Did the Lord come from Vaikuëöha, and after giving Dhruva benedictions did he return to the spiritual world? Or did the Lord appear through a mother and father? This is not clear from the previous verse. The present verse clarifies. The names and activities of the avatäras during the Sväyambhuva Manvantara are described in Bhägavatam 2.7, but there Påçni-garbha is not mentioned. And Dhruva-priya is also not mentioned there by name, though giving benedictions to Dhruva is mentioned in the verse quoted above. Giving benedictions to Dhruva cannot be attributed to any of the other avatäras listed there. Because Påçni-garbha’s actions are mentioned as taking place in the Sväyambhuva Manvantara in the Tenth Canto, the avatära who gave benedictions to Dhruva should be equated with Påçni-garbha (born from Påçni). An example of a general description indicating a particular object is then illustrated. Just as hantäyam adri refers to Govardhana from the context, so a conclusion is reached here in the same manner.

TEXT 55 tathä çré-daçame –

tvam eva pürva-sarge 'bhüù påçniù sväyambhuve sati | tadäyaà sutapä näma prajäpatir akalmañaù |

ahaà suto väm abhavaà påçnigarbha iti småtaù ||55|| iti |

TRANSLATION Thus it says in the Tenth Canto: My dear mother, best of the chaste, in your previous birth, in the Sväyambhuva millennium, you were known as Påçni, and Vasudeva, who was the most pious Prajäpati, was named Sutapä. Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Påçnigarbha, or one who is celebrated as having taken birth from Påçni. SB 10.3.32,41

COMMENTARY

These are Kåñëa’s words. “O Devaké (sati)! You were Påçni, and Vasudeva was Sutapä.”

TEXT 56 asyätra caritänuktyä nämänuktyä ca tatra vai |

parasparam apekñitväd yuktä caikatra saìgatiù ||56||

TRANSLATION

Since the activities of the son of Påçni are not mentioned in the quotation from the Tenth Canto and Påçni’s name is not mentioned in Second Canto quote, the two can be taken as the same person because of the need for both name and activities for avatära descriptions.

COMMENTARY Atra refers to the Tenth Canto just quoted where activities of the son of Påçni are not mentioned. Tatra refers to the Second Canto where the name is not mentioned.

TEXT 57 aträgamana-mätreëa yadi syäd avatäratä |

anyaträpi prasajyeta yatheñöaà tat-prakalpanä ||57||

TRANSLATION If one were to argue that the Lord could be considered a separate avatära for just approaching Dhruva, this should apply to other forms of the Lord also.

COMMENTARY Is it possible that he who blessed Påçni and he who blessed Dhruva could be considered two separate avatäras (even though it is one person)? If that were so, then would not Räma or Kåñëa appear as different avatäras every time they bestowed benedictions to different devotees?

TEXT 58 çré-åñabhaù | çré-prathame –

añöame merudevyäà tu näbher jäta urukramaù | darçayan vartma dhéräëäà sarväçrama-namaskåtam ||58||

TRANSLATION

Åñabha is described in the First Canto: The eighth incarnation was King Åñabha, son of King Näbhi and his wife Merudevé. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life. SB 1.3.13

COMMENTARY This verse describes the avatära called Åñabha. The Lord (urukrama) appeared as the son of Näbhi (who was the son of Agnédhra), and his wife Merudevé. He revealed the äçrama of the paramahaàsa.

TEXT 59 çuklaù paramahaàsänäà dharmaà jïäpayituà prabhuù | vyakto guëair variñöhatväd vikhyäta åñabhäkhyayä ||59||

TRANSLATION

The Lord, white in complexion, appeared to teach the dharma of the paramahaàsas. Because he was the best in all qualities, he was famous as Åñabha (excellent).

COMMENTARY This verse gives the derivation of his name.

TEXT 60 çré-påthuù | tatraiva –

åñibhir yäcito bheje navamaà pärthivaà vapuù | dugdhemäm oñadhér vipräs tenäyaà sa uçattamaù ||60|| iti |

TRANSLATION

Påthu is also described in the First Canto: O brähmaëas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Påthu] who cultivated the land to yield various produces, and for that reason he was attractive. SB 1.3.14

COMMENTARY The Lord (sa), being requested by the sages, took the body of a king (pärthivaà vapuù).29 His activities are described: he milked the earth of all treasures (oñadhéù). Because of that milking, Påthu was very attractive.30

TEXT 61 mathyamänän muni-gaëair asavyäd vaiëa-bähutaù |

prädurbhüto mahäräjaù çuddha-svarëa-ruciù påthuù ||61||

TRANSLATION From the right arm of King Vena which was churned by the sages, King Påthu (generous one) appeared with a pure golden complexion.

COMMENTARY

His name is explained in this verse. His activities are described in the Fourth Canto, Chapters 14-23.

TEXT 62 ädye vyaktäù kumärädyäù påthv-antäç ca trayodaça |

kola-matsyau punar vyaktià cäkñuñéye tu jagmatuù ||62||

TRANSLATION The thirteen avatäras from the Kumäras to Påthu appeared during Sväyambhuva Manvantara. However, Varäha and Matsya appeared again in the Cäkñuña Manvantara.

30 Påthu is an äveçävatära.

COMMENTARY

This is the apparent appearance, but actually Matsya appears after every Manvantara.

TEXT 63 atha çré-nåsiàhaù | tatraiva –

caturdaçaà närasiàhaà bibhrad daityendram ürjitam | dadära karajair üräv erakäà kaöa-kåd yathä || 63||

TRANSLATION

Nåsiàha is also described in the First Canto: In the fourteenth incarnation, the Lord appeared as Nåsiàha and bifurcated the strong body of the atheist Hiraëyakaçipu with His nails, just as a mat weaver tears grass. SB 1.3.18

COMMENTARY Placing the king of the demons, strong Hiraëyakaçipu, on his thigh (ürau), he tore him open, just a weaver of straw mats tears a piece of jointless grass.

TEXT 64 asya lakñmé-nrñiàhädyä viläsä bahavaù småtäh

tatra padma puräëadau nänävarëa viceñöitäh ñañöhe ’ntare ’bdhimathanän nåhareù pürva-bhävitä |

ataù präg eña kürmäder vyaktià ñañöhe ’ntare gataù ||64||

TRANSLATION Many viläsa forms of Nåsiàha such as Lakñmé-nåsiàha, with many colors and activities, are mentioned in the Padma Puräëa and other scriptures. Nåsiàha appeared in the Cäkñuña Manvantara before the churning of the ocean and the appearance of Kürma in the Cäkñuña Manvantara.

COMMENTARY Lakñmé-nåsiàha and others are the viläsa forms of this Nåsiàha. One should see the Padma Puräëa and other scriptures for the descriptions. It is said:

nänäkärä nåsiàhäs te nana-ceñöä samanvitäù jana-loke ca vaikuëöhe nitya-dhämni cakäsati There are many forms of Nrsiàhadeva who perform many activities. They are visible in Jana-loka and the eternal abode of Vaikuëöha.

The time of Nåsiàha is then mentioned. He appeared before the churning of the ocean.

TEXT 65 çré-kürmaù | tatraiva –

suräsuräëäm udadhià mathnatäà mandaräcalam | dadhre kamaöha-rüpeëa påñöha ekädaçe vibhuù ||65|| iti |

TRANSLATION

Kürma is also described in the First Canto: The eleventh incarnation of the Lord took the form of a tortoise, whose shell served as a pivot for the Mandaräcala Hill, which was being used as a churning rod by the theists and atheists of the universe. SB 1.3.16

COMMENTARY The Lord as Ajita (vibhuù) put the Mandara Mountain on his back (påñöhe) by taking a turtle form (kamaöha-rüpena).

TEXT 66 pädme proktaà dadhe kñauëém ayam evärthitaù suraiù | çästräntare tu bhüdhäré kalpädau prakaöa ’bhavat ||66||

TRANSLATION

It is said in the Padma Puräëa that Kürma who lifted the Mandara Mountain also held up the earth when requested by the devatäs. In Viñëu-dharmottara however it is said the Kürma who lifted up the earth appeared at the beginning of the kalpa and later appeared in order to lift the Mandara Mountain.

COMMENTARY The Kürma who was holding up the Mandara Mountain (ayam) also picked up the earth from the lower regions on the request of the devatäs, according to the Padma Puräëa. According to another scripture, Viñëu-dharmottara, the Kürma who held up the earth appeared at the beginning of the day of Brahmä and then appeared to hold up the Mandara Mountain during the Cäkñuña Manvantara. This proposition should be accepted as the conclusion because it takes both incidents into consideration and is placed at the end of the topic.

TEXT 67 çré-dhanvantari-mohinyau | tatraiva –

dhänvantaraà dvädaçamaà trayodaçamam eva ca | apäyayat surän anyän mohinyä mohayan striyä ||67|| iti |

TRANSLATION

Dhanvantari and Mohiné are also described in the First Canto: In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink. SB 1.3.17

COMMENTARY

As the twelfth avatära the Lord appeared as Dhanvatari and brought the nectar from the ocean. In the thirteenth avatära the Lord took the form of the woman Mohiné for bewildering the demons (surän anyän), and delivering the nectar to the devatäs.

TEXTS 68-69 tatra çré-dhanvantariù –

ñañöhe ca saptame cäyaà dvirävirbhävam ägataù ||68|| ñañöhe ’ntare ’bdhi-mathanäd dhåtämåta-kamaëòaluù |

udgato dvibhujaù çyämaù äyurveda-pravartakaù | saptame ca tathä-rüpaù käçéräja-suto ’bhavat ||69||

TRANSLATION

A description of Dhanvantari: Dhanvantari appeared twice, once in the sixth and once in the seventh Manvantara. Now the author shows the different qualities of these two avatäras. During the Cäkñuña Manvantara, holding the nectar from the churning of the ocean in a pot, he appeared with two arms and blackish complexion, and started the science of Ayurveda. In the Vaivasvata Manvantara he took the same form and was born as the son of Käçiräja.31

COMMENTARY The sixth Manvantara is Cäkñuña and the seventh is Vaivasvata. The second form had two arms and was blackish in color like the first form.

TEXTS 70-71 çré-mohiné –

daityänäà mohanäyäsau pramodäya ca dhurjaöeù | ajito mohiné-mürtyä dvir-ävirbhävam ägataù ||70|| iti ñañöhe ’tra catväro nåsiàhäyäù prakértitäù ||71||

TRANSLATION

Mohiné: The Lord appeared twice as Mohiné once for bewildering the demons and once for pleasing Çiva. Nåsiàha, Kürma, Dhanvantari and Mohiné appeared during the Cäkñuña Manvantara.

COMMENTARY Dhurjaöeù refers to Çiva. Ajita refers to a form of the Lord. Ajita took the forms of Kürma, Dhanvantari and Mohiné. These avatäras and Nåsiàha appeared during the Cäkñuña Manvantara.

TEXT 72 çré-vämanaù | tatraiva –

païcadaçaà vämanakaà kåtvägäd adhvaraà baleù |

31 His name was Dhanvä.

pada-trayaà yäcamänaù pratyäditsus tri-piñöapam ||72|| iti |

TRANSLATION Vämana is described in the First Canto: In the fifteenth incarnation, the Lord assumed the form of a dwarf-brähmaëa [Vämana] and visited the arena of sacrifice arranged by Mahäräja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land. SB 1.3.19

COMMENTARY Taking the form of a dwarf, the Lord went to the sacrifice (adhvaram) of Bali, asking for three steps of land, with a desire to take Svarga and give it back to Indra. This implies some trickery.

TEXT 73 vämanas trir abhivyaktaà kalpe ’smin pratipedivän | taträdau dänavendrasya väskaler adhvaraà yayau ||

tato vaivasvatéye ’smin dhundhor makham asau gataù | aditau kaçyapäj jätaù saptame ’sya caturyuge |

pratigraha-kåte jätäs traya eva trivikramäù ||73||

TRANSLATION Vämana appears three times in the day of Brahmä. The first time, during the Sväyambhuva Manvantara, he went to the sacrifice of the king of the demons called Väskali.32 During the Vaivasvata Manvantara he went to the sacrifice of Dhundhu.33 In the seventh yuga cycle of Vaivasvata Manvantara he was born to Aditi and Kaçyapa. The three forms appeared in order to give away the land that they had begged.

COMMENTARY Special qualities of Vämana are now described. In the Brähma-kalpa34 (asmin kalpe) Vämana appeared three times. During Brähma-kalpa (tatra), he appeared first (ädau) during Sväyambhuva Manvantara. In the present Vaivasvata Manvantara, he went to the sacrifice of Dhundhu. This is described in the Vämana Puräëa:

dhundhor yajïe varärohe bhagavän madhusüdanaù dehaà vämanakaà kåtvä gatväyäcat tri-piñöapam

32 This story is told in Padma Puräëa. Väskali drove Indra from his kingdom and the Lord appeared as Vämana and took three steps to recover the kingdom for Indra. Väskali requested to be killed by the Lord in order to attain liberation. 33 Dhundhu was the son of Kaçyapa and his wife Danu. By doing penance he got power from Brahmä. He drove the devatäs from Svarga and they fled to Brahma-loka. Dhundhu wanted to drive them from Brahma-loka as well and was advised by Çukräcärya to perform a hundred horse sacrifices to gain entrance to Brahma-loka. Viñëu then took the form of Vämana, and begged three steps of land from Dhundhu. 34 This is also called the Çveta-varäha-kalpa

O noble lady! The Lord took the body of a dwarf and going to the sacrifice of Dhundhu begged for Svarga.

In the seventh cycle of yugas in the Vaivasvata Manvantara, Vämana was born to Aditi and Kaçyapa. All three Vämanas took land and gave it away.

TEXT 74 çré-bhärgavaù | tatraiva –

avatäre ñoòaçame paçyan brahma-druho nåpän | triù-sapta-kåtvaù kupito niù-kñaträm akaron mahém ||74|| iti |

TRANSLATION

Paräçuräma is described in the First Canto: In the sixteenth incarnation of the Godhead, the Lord [as Bhågupati]35 annihilated the administrative class [kñatriyas] twenty-one times, being angry with them because of their rebellion against the brähmaëas [the intelligent class]. SB 1.3.20

COMMENTARY Seeing that the kings were haters of brähmaëas, the Lord as Paräçuräma became angry and twenty-one times (triù-sapta-kåtvä) made the earth free of all the kñatriyas.

TEXT 75 reëukä-jamadagnibhyäà gauro vyaktim asau gataù | prähuù saptadaçe kecid dväviàçe ’nye caturyuge ||75||

TRANSLATION

Of golden complexion, he appeared from Renukä and Jamadagni. Some say he appeared in the seventeenth cycle and others say in the twenty-second cycle in Vaivasvata Manvantara.

COMMENTARY This verse describes his mother and father. This appearance takes place in the Vaivasvata Manvantara.

TEXT 76 çré-räghavendraù | tatraiva –

nara-devatvam äpannaù sura-kärya-cikérñayä | samudra-nigrahädéni cakre véryäëy ataù param ||76|| iti |

TRANSLATION

Räma is described in the First Canto: In the eighteenth incarnation, the Lord appeared as King Räma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling

35 He is an äveçävatära.

the Indian Ocean and then killing the atheist King Rävaëa, who was on the other side of the sea. SB 1.3.22

COMMENTARY The Lord appeared as the best of kings (nara-devatvam) in the form of Räma as the eighteenth avatära (ataù param).

TEXT 77 kauçalyäyäà daçarathän nava-dürvä-dala-dyutiù |

tretäyäm ävirabhavat caturviàçe caturyuge | bharatena sumiträyä nandanäbhyäà ca saàyutaù ||77||

TRANSLATION

Räma, whose complexion was green like fresh durvä grass, appeared from Kauçalyä and Daçaratha during the Treta-yuga of the twenty-fourth yuga cycle of Vaivasvata Manvantara, along with Bharata, and Lakñmaëa and Çatrughna born from Sumiträ.

COMMENTARY His mother and father, time of birth, and associates are described. This birth takes place in Vaivasvata Manvantara.

TEXT 78

asya çästre trayo vyühä lakñmaëädyä amé småtäù | bharato ’tra ghanaçyämaù saumitré kanaka-prabhau ||78||

TRANSLATION

In the Skanda Puräëa it is described that the three brothers act as three members of the catur-vyüha. There, it is also explained that Bharata is blackish in complexion, and Lakñmaëa and Çatrughna are golden in complexion.

COMMENTARY This description comes from the Räma-gétä of the Skanda Puräëa. Because it is stated there that Räma is Väsudeva, Lakñmaëa then is Saìkarñaëa, Bharata is Pradyumna and Çatrughna is Aniruddha.

TEXT 79 pädme bharata-çatrughnau çaìkha-cakratayoditau | çré-lakñmaëas tu tatraiva çeña ity abhiçabditaù ||79||

TRANSLATION

In the Padma Puräëa it is described that Bharata and Çatrughna are the conch and cakra, and Lakñmaëa is Çeña.

COMMENTARY

In the Padma Puräëa, Räma is described as Näräyaëa and the others serve as Çeña, conch and cakra.

TEXT 80 çré-vyäsaù | tatraiva –

tataù saptadaçe jätaù satyavatyäà paräçarät | cakre veda-taroù çäkhä dåñövä puàso ’lpa-medhasaù ||80|| iti |

TRANSLATION

Vyäsa is described in the First Canto: Thereafter, in the seventeenth incarnation of Godhead, Çré Vyäsadeva appeared in the womb of Satyavaté through Paräçara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent. SB 1.3.21

COMMENTARY The Lord, appearing as the son of Paräçara and Satyavaté, and seeing that the intelligence of the second born persons was low, made the branches out of the tree of the Vedas.

TEXT 81

dvaipäyano ’smi vyäsänäm iti çaurir yad ücivän | ato viñëu-puräëädau viçeñeëaiva varëitaù ||81||

TRANSLATION

Kåñëa himself says “I am Dvaipäyaëa among the Vyäsas.” In the Viñëu Puräëa and other scriptures, he is described as directly the Lord.

COMMENTARY Kåñëa (çauriù) describes himself as Vyäsa in the Eleventh Canto (11.16.28) as well.

TEXT 82 yathä –

kåñëa-dvaipäyanaà vyäsaà viddhi näräyaëaà svayam | ko hy anyaù puëòarékäkñän mahäbhärata-kåd bhavet || iti |82||

TRANSLATION

Thus it is said: Know that Kåñëa-dvaipäyana-vyäsa is Näräyaëa himself. Who else except the Lord could produce the Mahäbhärata? Viñëu Puräëa 3.4.5, Mahäbhärata 12.346.11

TEXT 83 çrüyate ’päntaratamä dvaipäyanyam agäd iti |

kià säyujyaà gataù so ’tra viñëv-aàçaù so ’pi vä bhavet | tasmäd äveça eväyam iti kecid vadanti ca ||83||

TRANSLATION It is said in Mahäbhärata that a sage named Apäntaratamä, who had extinguished internal ignorance, became Dvaipäyana Vyäsa. This means that the sage merged into the éçvara form of Dvaipäyana, or that he was an aàça of Viñëu.

COMMENTARY This is related in the Näräyaëéya of Mahäbhärata. Apäntaratamä was an austere brähmaëa who had extinguished ignorance. He (saù) merged into the Lord Dvaipäyana (atra) or can be regarded as an aàça of Visëu (in the manner that Droëa and Dhärä were amças of Nanda and Yaçodä and merged into them when they appeared on earth with Kåñëa.) Because of this, some say that Vyäsa is an äveçävatära, like the Kumäras.36

TEXT 84

atha çré-räma-kåñëau | çré-prathame – ekonaviàçe viàçatime våñëiñu präpya janmané |

räma-kåñëäv iti bhuvo bhagavän aharad bharam ||84|| iti |

TRANSLATION Balaräma and Kåñëa are described in the First Canto: In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balaräma and Lord Kåñëa in the family of Våñëi [the Yadu dynasty], and by so doing He removed the burden of the world. SB 1.3.23

COMMENTARY Bhagavän here indicates that he is svayam bhagavän who descends as an avatära in Gokula. He is not an expansion of Pradyumna (Garbhodakaçäyé)37. By this it should also be understood the Balaräma is not an expansion of Pradyumna. Since he is a direct expansion of Kåñëa, it is impossible that Baladeva could be an expansion of Pradumnya. This will be explained later.

TEXTS 85-87 çré-rämaù –

eña mätådvaye vyakto janakäd vasudevataù | yo navya-ghana-säräbho ghana-çyämämbaraù sadä ||85||

saìkarñaëo dvitéyo yo vyühaù rämaù sa eva hi | påthvé-dhareëa çeñeëa sambhüya vyaktim éyivän ||86||

çeño dvidhä mahédhäré çayyärüpaç ca çärìgiëaù | tatra saìkarñaëäveçäd bhübhåt saìkarñaëo mataù |

çayyä-rüpas tathä tasya sakhya-däsyäbhimänavän ||87||

36 The author takes Vyäsa as directly the Lord. He may appear to be an äveçävatära because a jéva takes up those functions. However, in this case a jéva merges with the Lord and performs the functions of Vyäsa, or an aàça of the Lord acting like a jéva performs the functions. In the case of the Kumäras and Närada, the Lord simply bestows some special powers on a jéva. 37 Some people explain that Garbhodakaçäyé took a black and white hair from his head, and these became Kåñëa and Balaräma. This idea is defeated later in the work.

TRANSLATION

Balaräma: Balaräma appeared from two mothers and one father Vasudeva. He had a white complexion like new camphor and wore dark blue cloth. He is Saìkarñaëa, the second member of the catur-vyüha, who becomes Çeña for holding up the earth. There are two varieties of Çeña. One form holds up the earth and the other acts as the bed of Viñëu. He who holds up the universe is called Saìkarñaëa because Saìkarñaëa empowers him (a jéva). Taking the form of the bed (he is éçvara, not the jéva), he identifies himself as a friend and servant of Viñëu.

COMMENTARY Balaräma and Kåñëa are now explained. Balaräma was first in the womb of Devaké so she was the first mother. Then by the power of yoga-mäyä he was transferred into Rohiëé’s womb. His complexion is that of fresh camphor (ghana-sära). Why is Saìkarñaëa called Çeña? He enters into the jéva functioning as Çeña, who holds up the earth and thus that form is thus identified as Saìkarñaëa. Çeña has two forms. The first who holds up the earth is a jéva and the second who acts as the bed of Viñëu is éçvara.

TEXT 88 çré-kåñëaù –

eña mätari devakyäà pitur änaka-dundubheù | prädurbhüto ghanaçyämo dvibhujo ’pi caturbhujaù ||88||

TRANSLATION

Kåñëa: Kåñëa, dark in complexion with two and four hands, appeared with Devaké as mother and Vasudeva as father.

COMMENTARY Even though Kåñëa was also born to Yaçodä according to definitive proofs, it is not stated here by the author because it is a secret. This will be explained later.

TEXT 89 çré-buddhaù | tatraiva –

tataù kalau sampravåtte sammohäya sura-dviñäm | buddho nämnäïjana-sutaù kékaöeñu bhaviñyati ||89|| iti |

TRANSLATION

Buddha is also described in the First Canto: Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Aïjanä, in the province of Gayä, just for the purpose of deluding those who are envious of the faithful theist. SB 1.3.24

COMMENTARY

Called Buddha, he will appear as the son of Aïjanä, in the province of Gayä, in a place called Dharmäraëya.

TEXTS 90-91 asau vyaktaù kaler abda-sahasra-dvitaye gate |

mürtiù päöala-varëäsya dvibhujä cikurojjhitä ||90|| yadä sütaù kathäm äha tadä buddhasya bhävitä |

adhunä våtta eväyaà dharmäraëye yad udgataù ||91||

TRANSLATION He appears after Kali-yuga has passed two thousand years. He is pinkish in color with two hands and shaved head. When Süta spoke this story, Buddha had not yet been born. He, who was born in the village called Dharmäraëya, has now appeared.

COMMENTARY These verses describe Buddha’s time of appearance and his form. The meaning is clear. Dharmäraëya is the name of a village.

TEXT 92 çré-kalkiù | tatraiva –

athäsau yuga-sandhyäyäà dasyu-präyeñu räjasu | janitä viñëu-yaçaso nämnä kalkir jagat-patiù ||92|| iti |

TRANSLATION

Kalki is described in the First Canto: Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viñëu-yaçä. At this time the rulers of the earth will have degenerated into plunderers. SB 1.3.25

COMMENTARY The Lord (asau) will be born (janitä) as Kalki from a brähmaëa named Viñëu-yaçä.38

TEXT 93 pürvaà manur daçaratho vasudevo ’py asäv abhüt |

bhävé viñëu-yaçäs cäyam iti pädme prakértitam ||93||

TRANSLATION Vasudeva previously became Manu and Daçaratha. In the future he will become Viñëu-yaçä. This is explained in the Padma Puräëa.

38 Kalki is an äveçävatära according to verse Laghu-bhägavatämåta 1.4.40.

COMMENTARY

The same Vasudeva previously became Manu and then Daçaratha. The same Vasudeva will become Viñëu-yaçä. The intention here is to show that Vasudeva is the original father of the Lord, and other fathers of the Lord are his expansions.

TEXT 94 aiçvaryaà kalkinas tasya brahmäëòe suñöhu varëitam |

kaiçcit kalau kalau buddhaù syät kalké cety udéryate ||94||

TRANSLATION The powers of Kalki are described graphically in the Brahmäëòa Puräëa. Some say that Buddha and Kalki appear in every Kali-yuga.

COMMENTARY Some say that Buddha and Kalki appear in every Kali-yuga, while others say that they appear only in the Kali-yuga of the twenty-eighth cycle of Vaivasvata Manvantara.

TEXT 95 añöau vaivasvatéye ’mé kathitä vämanädayaù ||95||

TRANSLATION

The eight avatäras from Vämana appear in Vaivasvata Manvantara.

COMMENTARY The eight avatäras from Vämana to Kalki appear in Vaivasvata Manvantara.

TEXT 96 kalpävatärä ity ete kathitäù païca-viàçatiù |

prati-kalpaà yataù präyaù sakåt prädurbhvaty amé ||96||

TRANSLATION The twenty-five avatäras just described are called kalpävatäras because they generally appear once in every kalpa of Brahmä

COMMENTARY Because in every kalpa (day of Brahmä) starting with Brähma-kalpa, they appear once, these twenty five are called kalpävatäras. This is said to be generally the rule, because Varäha appears twice and Matsya appears fourteen times in one kalpa.39 The thirty kalpas or thirty days of Brahmä’s one month are described in the Skanda Puräëa.

39 Kürma appeared twice and Vämana appeared three times in the present Çveta-varäha-kalpa. Dhanvantari and Mohiné also appeared twice. It is said by some authorities that Buddha and Kalki (apparently äveçävatäras) appear in every Kali-yuga, which means one thousand times in a day of Brahmä. It is not mentioned here if Vyäsa appears at the end of every Dväpara-yuga. In the Viñëu Puräëa (3.3.11-19) a list of

prathamaù çveta-kalpas tu dvitéyo néla-lohitaù vämadevas tåtéyas tu tato gäthäntaro ’paraù rauravaù païcamaù proktaù ñañöhaù präëa iti småtaù saptamo ’tha båhat-kalpaù kandarpe ’ñöama ucyate savyo ’tha navamaù proktaù éçäno daçamaù smrtaù dhyäna ekädaçaù proktas tathä särasvato ’paraù trayodaça udänas tu garudo ’tha caturdaçaù kaurmaù païcadaço jïeyaù paurëamañé prajäpateù ñoòaço närasiàhas tu samädhis tu tato ’paraù ägneyo viñëujaù sauraù somakalpas tato ’paraù dväviàço bhävanaù proktaù supumän iti cäparaù vaikuëöhaç cärciñas tadvat valmékalpas tato ’para saptaviàço ’tha vairäjo gauré-kalpas tathäparaù mäheçvaras tathä proktas tripuro yatra ghätitaù pitå-kalpas tathänte ca yaù kuhür brahmaëah smröah triàçat kalpaù samäkhyätä brahmaëo divasaiù sadä atétäç ca bhaviñyäç ca varäho vartate ’dhunä pratipat brahmaëaù proktä dvitéyärdhasya sämpratam. The first day of the month is called Çveta-kalpa. The second is Néla-lohita. The third is Vämadeva and the fourth is called Gäthäntara. The fifth is Raurava, the sixth is Präëa. The seventh is Båhat and the eighth is Kandarpa. The ninth is Savya and the tenth is Éçäna. The eleventh is Dhyäna and the twelfth is Särasvata. The thirteenth is Udäna and the fourtheenth is Garuòa. The fifteenth is Kaurma. This is the full moon of Brahmä. The sixteenth day is Närasiàha and the seventeenth is Samädhi. The eighteenth is Ägneya and the nineteenth is Viñëuja. The twentieth is Saura and the twenty-first day is called Soma. The twenty-second day is called Bhävana and the twenty-third is Supumän. The twenty-fourth is Vaikuëöha and the twenty-fifth is Arcéña. The twenty–sixth is Vallé and the twenty-seventh is Vairäja. The twenty-eighth is Gauré and the twenthy-ninth is Mäheçvara. In this kalpa Çiva destroys Tripura. The last day of the month is called Pitå-kalpa. This is the dark moon of Brahmä’s month. These kalpas are known as the days of Brahmä and have existed in the past and will exist in the future. The present kalpa is the Varäha kalpa, the first day of the first month in the second half of Brahmä’s life.

The Çveta-kalpa mentioned here is also known as the Çveta-varäha-kalpa. It is also known as Brähma-kalpa since Brahmä appeared during this kalpa (at the beginning of his life). The Pitå-kalpa at the end of the first half of Brahmä’s life is also called the Pädma-kalpa because the lower planets are constructed on the lotus at that time.40 In one kalpa or day

twenty-eight persons (ending with Kåñëa Dvaipäyana) who act as Vyäsas for the twenty-eight Dväpara-yugas which have passed in Vaivasvata Manvantara is given. The author has not commented on this. 40 According to Viçvanätha’s commentary on SB 3.11.36 the lower planets do not always arise from the lotus.

of Brahmä there are fourteen Manvantara periods. Each Manvantara has seventy-one cycles of the four yugas. One thousand cycles of the four yugas is equal to the fourteen Manvantaras. Thus ends the description of the Lélävatäras.

CHAPTER FOUR

Manvantarävatäras

TEXT 1 manvantarävatäro ’sau präyaù çakräri-hatyayä |

tat-sahäyo mukundasya prädurbhävaù sureñu yaù ||1||

TRANSLATION The manvantara-avatära, who is an incarnation of Mukunda among the devatäs, generally assists the person who presides as Indra during that time period by killing Indra’s enemies.

COMMENTARY The avatära who appears during the reign of a Manu is called a manvantara-avatära. Haläyudha says:

vastu-madhye tathä vyavasäye ’ntarätmani avakäçe bahir-yoge viçeñe ’vasare ’ntaram Antara means interior, condition, the soul within, intermediate time, exterior, difference, opportunity.

This verse describes the characteristics of the manvantara-avatära. The Lord appears to help the Indra for the duration of that Manvantara by killing that particular Indra’s enemies during that time period.

TEXT 2 yukte kalpävatäratve yajïädénäm api sphuöam |

manvatarävatäratvaà tat-tat-paryanta-pälanät ||2||

TRANSLATION Though it is reasonable to call Yajïa and others kalpävatäras, these are called Manvantarävatäras because they give protection specifically for the duration of a particular Manvantara.

COMMENTARY Why can they not be called kalpävatäras, since the Manvantaras are within the duration of a kalpa? This verse answers. Because they give protection for the duration of a Manvantara, they are called manvantarävatäras.

TEXT 3 manvantareñv amé sväyambhuvéyädiñv anukramät |

avatäräs tu yajïädyä båhad-bhänv-antimä matäù ||3||

TRANSLATION The manvantara-avatäras starting from the Sväyambhuva Manvantara, named Yajïa, and ending with Båhad-bhänu, will be described one after the other.

COMMENTARY These will be described one by one.

TEXT 4 prathame sväyambhuvéye yajïaù –

yajïas tu pürvam evoktas tenätra na vilikhyate ||4||

TRANSLATION Yajïa, the first, appearing during Sväyambhuva Manvantara: In the first Manvantara called Sväyambhuva, Yajïa was the avatära. Because he has been described previously he will not be described here.

COMMENTARY Yajïa is the Sväyambhuva manvantara-avatära, but because he was described among the lélävatäras he is not described here.

TEXTS 5-6 dvitéye svärociñiye vibhuù yathä añöama-skandhe

åñes tu vedaçirasas tuñitä näma patny abhüt | tasyäà jajïe tato devo vibhur ity abhiviçrutaù ||5||

añöäçéti-sahasräëi munayo ye dhåta-vratäù | anvaçikñan vrataà tasya kaumära-brahmacäriëaù ||6|| iti |

TRANSLATION

Vibhu, the second, appearing during Svärociña Manvantara: Vedaçirä was a very celebrated sage. From the womb of his wife, whose name was Tuñitä, came the avatära named Vibhu. Vibhu remained a brahmacäré and never married throughout his life. From him, eighty-eight thousand other saintly persons took lessons on self-control, austerity and similar behavior. SB 8.1.21-22

COMMENTARY

The Manu was Svärociña, the son of Agni, called Svarociña. Vibhu appeared as the avatära during his reign. The associates of these avatäras can be found in the Eighth Canto. The Lord known as Vibhu was born from Vedaçiras in the womb of Tuñitä.

TEXTS 7-8 tåtéye auttaméye satyasenaù –

dharmasya sünåtäyäà tu bhagavän puruñottamaù | satyasena iti khyäto jätaù satyavrataiù saha ||7|| so 'nåta-vrata-duùçélän asato yakña-räkñasän |

bhüta-druho bhüta-gaëäàç cävadhét satyajit-sakhaù ||8|| iti |

TRANSLATION Satyasena, the third, appearing during Uttama Manvantara: In this Manvantara, the Supreme Personality of Godhead appeared from the womb of Sünåtä, who was the wife of Dharma, the demigod in charge of religion. The Lord was celebrated as Satyasena, and He appeared with other demigods, known as the Satyavratas. Satyasena, along with His friend Satyajit, who was the King of heaven, Indra, killed all the untruthful, impious and misbehaved Yakñas, Räkñasas and ghostly living entities, who gave pains to other living beings. SB 8.1.25-26

COMMENTARY Uttama was the son of Priyavrata. Satyasena appeared during his rule. His father was Dharma and his mother was Sünåtä. The Lord named Satysena was born along with his brothers called Satyavratas. As a friend of Indra (satyajit-sakhaù) he killed demons who gave pain to living entities (bhüta-druhaù).

TEXT 9 caturthe tämaséye hariù

taträpi jajïe bhagavän hariëyäà harimedhasaù | harir ity ähåto yena gajendro mocito grahät ||9|| iti |

TRANSLATION

Hari, the fourth, appearing during Tämasa Manvantara: In this Manvantara, the Supreme Lord, Viñëu, took birth from the womb of Hariëé, the wife of Harimedhä, and He was known as Hari. Hari saved His devotee Gajendra, the King of the elephants, from the mouth of a crocodile. SB 8.1.30

COMMENTARY Uttama’s brother was Tämasa, who was the fourth Manu. During his rule Hari appeared. Hari was born with Harimedhä as his father and Hariëé as his mother.

TEXT 10 smaryatev ’sau sadä prätaù sadäcära-paräyaëaiù | sarväniñöa-vinäçäya harir danténdra-mocanaù ||10||

TRANSLATION

Those performing proper sädhana daily remember Hari, the deliverer of Gajendra, in order to destroy all evil.

TEXTS 11-12 païcame raivatéye vaikuëöhaù –

patné vikuëöhä çubhrasya vaikuëöhaiù sura-sattamaiù | tayoù sva-kalayä jajïe vaikuëöho bhagavän svayam ||11||

vaikuëöhaù kalpito yena loko loka-namaskåtaù | ramayä prärthyamänena devyä tat-priya-kämyayä ||12|| iti |

TRANSLATION

Vaikuëöha, the fifth, appearing in the Raivata Manvantara: From the combination of Çubhra and his wife, Vikuëöhä, there appeared the Supreme Personality of Godhead, Vaikuëöha, along with demigods who were His personal plenary expansions. Just to please the goddess of fortune, the Supreme Personality of Godhead, Vaikuëöha, at her request, created another Vaikuëöha planet, which is worshiped by everyone. SB 8.5.4-5

COMMENTARY Raivata was a brother of Tämasa. During his rule Vaikuëöha appeared. Çubhra was his father and Vikuëöhä was his mother. Vaikuëöha was born along with his brothers called Vaikuëöhas. He created a Vaikuëöha planet.

TEXT 13 mahä-vaikuëöha-lokasya vyäpakasyävyayätmanaù |

prakaöékaraëaà satyopari kalpanam ucyate ||13||

TRANSLATION He created an all-pervading, indestructible Mahä-vaikuëöha planet above Satya-loka.

COMMENTARY This verse explains the planet he created. He created this planet by his own powers. Since the verb kÿp means to be suitable, kalpanam here means that he created a planet suitable to his powers.

TEXTS 14-15 ñañöhe cäkñuñéye ajitaù

taträpi devasambhütyäà vairäjasyäbhavat sutaù | ajito näma bhagavän aàçena jagataù patiù ||14||

payodhià yena nirmathya suräëäà sädhitä sudhä | bhramamäëo ’mbhasi dhåtaù kürma-rüpeëa mandaraù ||15|| iti |

TRANSLATION

Ajita, the sixth, appearing during the Cäkñuña Manvantara: In this sixth Manvantara millennium, Lord Viñëu, the master of the universe, appeared in His partial expansion. He was begotten by Vairäja in the womb of his wife, Devasambhüti, and His name was Ajita. By churning the ocean of milk, Ajita produced nectar for the demigods. In the form of a tortoise, He moved here and there, carrying on His back the great mountain known as Mandara. SB 8.5.9-10

COMMENTARY The son of Cakñuña was Cäkñuña, who became Manu. During his reign Ajita appeared. Vairäja was his father and Sambhüti was his mother.

TEXT 16 saptame vaivasvatéye vämanaù –

vaivasvatäntare vyaktaù puraivoktaù sa vämanaù | bhaviñyäù sapta kathyante te sävarëyantarädiñu ||16||

TRANSLATION

Vämana, the seventh, appearing during the Vaivasvata Manvantara: Vämana, who appeared as the Manvantarävatära, was described previously.

COMMENTARY Çräddhadeva, the son of the sun (thus he is called Vaivasvata-manu, son of Vivasvan), became Manu. During his reign Vämana appeared.

TEXT 17 añöame sävarëanéye särvabhaumaù –

devaguhyät sarasvatyäà särvabhauma iti prabhuù | sthänaà purandaräd dhåtvä balaye däsyatéçvaraù ||17|| iti |

TRANSLATION

Särvabhauma, the eighth, appearing during Sävarëi Manvantara: In the eighth manvantara, the greatly powerful Personality of Godhead Särvabhauma will take birth. His father will be Devaguhya, and His mother will be Sarasvaté. He will take the kingdom away from Purandara [Lord Indra] and give it to Bali Mahäräja. SB 8.13.17

COMMENTARY The seven future manvantarävatäras will now be described, starting with the avatära in Sävarëi Manvantara. The Manu was Sävarëi, born to Sürya and Chäyä. During his reign, Särvabhauma appeared. Devaguhya was his father and Sarasvaté was his mother.

TEXT 18 navame dakña-sävarëanéye åñabhaù –

äyuñmato ’mbudhäräyäm åñabho bhagavat-kalä | bhavitä yena saàräddhäà tri-lokéà bhokñyate ’dbhutaù ||18|| iti |

TRANSLATION

Åñabha, the ninth, appearing during Dakña-sävarëi Manvantara: Åñabhadeva, a partial incarnation of the Supreme Personality of Godhead, will take birth from his father, Äyuñmän, and his mother, Ambudhärä. He will enable the Indra named Adbhuta to enjoy the opulence of the three worlds. SB 8.13.20

COMMENTARY Dakña-sävarëi, the son of Varuëa, will become the Manu. During his reign, Rñabha will be the manvantara-avatära. Äyuñmän will be his father and Ambudhärä will be his mother. Indra will enjoy the three worlds acquired by Åñabha

TEXT 19 daçame brahma-sävarëanéye viñvaksenaù –

viñvakseno viñücyäà tu çambhoù sakhyaà kariñyati | jätaù sväàçena bhagavän gåhe viçvasåjo vibhuù ||19|| iti |

TRANSLATION

Viñvaksena, the tenth, appearing during the Brahma-sävarëi Manvantara: In the home of Viçvasrañöä, a plenary portion of the Supreme Personality of Godhead will appear from the womb of Viñücé as the incarnation known as Viñvaksena. He will make friends with Çambhu. SB 8.13.23

COMMENTARY Brahma-sävarëi, the son of Upaçloka, will become the tenth Manu. During his reign Viñvaksena will be the avatära. Viçvajita41 will be his father and Viñücé will be his mother. He will make friends with the Indra named Çambhu.

TEXT 20 ekädaçe dharma-sävarëanéye dharmasetuù –

äryakasya sutas tatra dharmasetur iti småtaù | vaidhåtäyäà harer aàças tri-lokéà dhärayiñyati ||20|| iti |

TRANSLATION

Dharmasetu, the eleventh, appearing during the Dharma-sävarëi Manvantara: The son of Äryaka known as Dharmasetu, a partial incarnation of the Supreme Personality of Godhead, will appear from the womb of Vaidhåtä, the wife of Äryaka, and will preserve the three worlds. SB 8.13.26

COMMENTARY During the reign of Dharma-sävarëi Manu, Dharmasetu will become the avatära. Äryaka will be his father and Vaidhåtä will be his mother. He will preserve the three worlds.

TEXT 21 dvädaçe rudra-sävarëanéye sudhämä –

svadhämäkhyo harer aàçaù sädhayiñyati tan-manoù | antaraà satya-sahasaù sunåtäyäù suto vibhuù ||21||

TRANSLATION

Sudhämä, the twelfth, appearing during Rudra-sävarëi Manvantara:

41 One version of the text mentions Viçvajit as the father and another has Viçvasåja as the father.

From the mother named Sunåtä and the father named Satyasahä will come Svadhämä, a partial incarnation of the Supreme Personality of Godhead. He will protect that Manvantara. SB 8.13.29

COMMENTARY During the reign of Rudra-sävarëi, Sudhämä will become the manvantara-avatära. His father will be Satyasahä and his mother will be Sunåtä. He will protect that period.

TEXT 22 trayodaçe deva-sävarëanéye yogeçvaraù –

devahotrasya tanaya upahartä divaspateù | yogeçvaro harer aàço båhatyäà sambhaviñyati ||22|| iti |

TRANSLATION

Yogeçvara, the thirteenth, appearing during Deva-sävarëi Manvantara: The son of Devahotra known as Yogeçvara will appear as a partial incarnation of the Supreme Personality of Godhead. His mother’s name will be Båhaté. He will perform activities for the welfare of Divaspati. SB 8.13.32

COMMENTARY During the reign of Deva-sävarëi, Yogeçvara will be the avatära. His father will be Devahotra and his mother will be Båhaté. He will perform actions for Indra (upahartä divaspateù).

TEXT 23 caturdaçe indra-sävarëanéye båhadbhänuù –

saträyaëasya tanayo båhadbhänus tadä hariù | vinatäyäà mahäräja kriyä-tantün vitäyitä ||23||

TRANSLATION

Båhadbhanu, the fourteenth, appearing during Indra-sävarëi Manvantara: O King Parékñit, in the fourteenth Manvantara the Supreme Personality of Godhead will appear from the womb of Vinatä, and His father’s name will be Saträyaëa. This incarnation will be celebrated as Båhadbhänu, and He will administer spiritual activities. SB 8.13.35

COMMENTARY During the reing of Indra-sävarëi Manu, Båhadbhänu will be the avatära. Saträyaëa will be his father and Vinatä will be his mother. He will propogate the teachings of karma, prescribed actions.

TEXT 24 yajïa-vämanayos tatra punar uktatayä dvayoù |

manvantarävatäräs tu saìkhyäyäà dvädaçoditäù ||24||

TRANSLATION Twelve manvantara-avatäras have been described. These should be counted along with Yajïa and Vämana, who were already described, to make fourteen.

COMMENTARY The twelve should be added to the previous two described.

Thus ends the description of the Manvantara Avatäras

The Yugävatäras

TEXT 25 kathyante varëanämäbhyäà çuklaù satya-yuge hariù |

raktaù çyämaù kramät kåñëas tretäyäà dväpare kalau ||25|

TRANSLATION The yugävatäras will be described by name and color. In Satya-yuga, the Lord is white and is called Çukla. In Treta-yuga, he is red, and is called Rakta. In Dväpara, he is blackish and called Çyäma, and in Kali-yuga, he is black and called Kåñëa.

COMMENTARY Name and color are given for the four yugas. In general, for all Kali-yugas the color is black (kåñëa). Hari-vaàça says kåñëaù kaliyuge vibhuù: the Lord is black in Kali-yuga. In that Kali-yuga when golden colored Lord Caitanya appears, the regular black colored avatära resides within him. One should see the statement of Karabäjana in the Eleventh Canto (SB 11.5.20-34).

TEXT 26 upäsanäviçeñärthaà satyädiñu yugeñv asau |

manvantarävatäras tu tathävatarati kramät ||26||

TRANSLATION The manvantarävatäras descend as the yugävatäras in Satya and other yugas for teaching special types of worship for that period.

COMMENTARY Why should the yugävatäras appear? This verse answers. The avatära presiding for a particular Manvantara will appear in each of the yugas of that manvantara (for teaching the special type of worship for that period). The yugävatäras do not arise from Garbhodakaçäyé.

TEXT 27 atha avatära-saïkhya –

kalpa-manvantara-yuga-prädurbhäva-vidhäyinaù | avatärä ime tv eka-catväriàçad udéritäù ||27||

TRANSLATION

Enumeration of the avatäras: The kalpävatäras, manvantara-avatäras and yugävatäras together total forty-one.

COMMENTARY There are twenty-five kalpävatäras, twelve manvantara-avatäras and four yugävatäras. The total is forty-one.

TEXT 28 våttä brähmädayaù kalpäù pädmäntäs te sahasraçaù | vartamänas tu kalpo ’yaà çveta-väräha ucyate ||28||

TRANSLATION

In the past, from the first kalpa at Brahmäs birth to the last kalpa of the first half of Brahmä’s life, thousands of kalpas have passed. The present kalpa is called Çveta-varäha-kalpa. Vrttä means in the past. The Çveta-varäha-kalpa is the first day in the second half of Brahmä’s life.

TEXT 29 brähma-kalpa-prathama-je vyaktäù sväyambhuväntare |

kumära-näradädyäç ca cäkñuñéyädiñüttare ||29||

TRANSLATION Starting with the brähma-kalpa or first day of Brahmä’s life, the Kumäras, Närada and others appear during Sväyambhuva Manvantara. Others appear during the Cäkñuña Manvantara and Vaivasvata Manvantara.

COMMENTARY

Thirteen avatäras (kalpävatäras), beginning with the Kumäras, appear during the Sväyambhüva manvantara, and twelve, beginning with Nåsiàha, appear during the Cäkñuña Manvantara and Vaivasvata Manvantara. Varäha and Mastya appear in the Sväyambhuva and Cäkñuña Manvantaras as mentioned in verse 3.6242.

TEXT 30 präyaù sväyambhuvädyäkhyäù kalpe kalpe bhavanty amé |

manavas te ’vatäräç ca tathä yajïädi-nämakäù ||30||

TRANSLATION The Manus starting with Sväyambhuva and the manvantara-avatäras such as Yajïa appear with the same names in every day of Brahmä.

COMMENTARY This verse explains that the names of the Manus and the manvantara-avatäras are the same in every kalpa of Brahmä. The meaning is clear.

TEXT 31 tathä hi çré-viñëu-dharmottare çré-rudra-praçnaù –

42 It has also been mentioned that Kürma appears twice, Vämana appears three times, Dhanvantari appears twice and Mohiné appears twice. Matsya also appears fourteen times in a day of Brahmä.

ya ete bhavatä proktä manavaç ca caturdaça | nityaà brahma-dine präpte eta eva kramäd dvija |

bhavanty utänye dharmajïa etaà me chindhi saàçayam ||31||

TRANSLATION In the Viñëu-dharmottara, Rudra asks a question: O brähamaëa! Do all the fourteen Manus that you have described appear in every day of Brahmä in that order, or is it otherwise? O knower of dharma! Please destroy my doubt.

COMMENTARY In the following verses the author gives the scriptural proof that Manus of the same name appear in every day of Brahmä. The meaning is clear.

TEXTS 32-33 çré-märkaëòeyottaram –

eta eva mahäräja manavaç ca caturdaça | kalpe kalpe tvayä jïeyä nätra käryä vicäraëä ||32||

eka-rüpäs tvayä proktä jïätavyäù sarva eva hi | kecit kiïcid vibhinnäç ca mäyayä parameçituù ||33|| iti |

TRANSLATION

Märkaëòeya answered: O king! There should be no doubt that the fourteen Manus known by you are the same in every kalpa. You should know that they have the same form which has been described in every kalpa. By the desire of the Lord, some of them are slightly different.

TEXT 34 avatäräç caturdhä syur äveçäù präbhavä api |

athaiva vaibhavävasthäù parävasthäç ca tatra te ||34||

TRANSLATION The avatäras may be divided into four: äveça, prabhäva, vaibhava and parävastha.

COMMENTARY Now another way of classifying the avatäras is described.

TEXT 35 taträveçävatäräs tu jïeyäù pürvokta-rétitaù |

yathä kumära-devarñi-veëäìga-prabhävädayaù ||35||

TRANSLATION Among them the äveça are the same as the äveçävatäras previously described, such as the Kumäras, Närada, and Påthu.

COMMENTARY The Lord empowers the Kumäras with a portion of jïäna, Närada with a portion of bhakti and Påthu, Paräçuräma and Kalki with a portion of his power.

TEXT 36 yathä pädme –

äviñöo ’bhüt kumäreñu närade ca harir vibhuù ||36||

TRANSLATION Padma Puräëa says: The Supreme Lord enters into the Kumäras and Närada by his portion.

TEXT 37 yathä tatraiva --

äviveça påthuà devaù çaìkhé cakré caturbhujaù ||37||

TRANSLATION There also it is said: The Lord with four hands holding the conch and cakra entered into Påthu.

COMMENTARY This is also from the Padma Puräëa.

TEXTS 38-39 äviñöo bhärgave cäbhüd iti tatraiva kértitam ||38||

tathä hi – etat te kathitaà devi jämadagner mahätmanaù |

çaktyäveçävatärasya caritaà çärìgiëaù prabhoù ||39|| iti |

TRANSLATION The Lord also entered into Paräçuräma. This is also described in the Padma Puräëa as follows: O goddess! The activities of the great soul Paräçuräma, a çaktyäveçävatära of the Supreme Lord, holder of the bow, has been described.

COMMENTARY Bhärgava means Paraçuräma. The verse is then quoted. The activities are such things as killing Kärtavérya.

TEXT 40 äveçatvaà kalkino ’pi viñëudharme vilokyate ||40||

TRANSLATION

It is observed in the Viñëu-dharmottara that Kalki is also an äveçävatära.

TEXTS 41-43

yathä – pratyakña-rüpa-dhåg-devo dåçyate na kalau hariù | kåtädiñv iva tenaiva tri-yugaù paripaöhyate ||41||

kaler ante ca sampräpte kalkinaà brahma-vädinam | anupraviçya kurute väsudevo jagatsthitim || 42|| pürvotpanneñu bhüteñu teñu teñu kalau prabhuù |

kåtvä praveçaà kurute yad abhipretam ätmanaù ||43|| iti |

TRANSLATION The Lord does not appear in Kali-yuga directly in visible form as in the other yugas. Thus he is described as appearing in three yugas.43 At the end of Kali-yuga Väsudeva enters into Kalki, a teacher of spiritual matters, and protects the world. Entering in Kali-yuga into those jévas who have previously appeared, the Lord carries out his desired activities.

COMMENTARY But one should not say that Caitanya Mahäprabhu (who also appears in Kali-yuga) is not a directly visible form of the Lord. He is not actually the yugävatära of Kali. The regular kali-yugävatära is black and is a jéva. According to the words of Garga, in a special Kali-yuga the Lord himself, not a jéva, appears in a yellow form. The black form enters into the golden form of Lord Caitanya when Lord Caitanya appears. This resolves the problem.

TEXT 44 ato ’méñv avatäratvaà paraà syäd aupacärikam ||44||

TRANSLATION

Thus it should be understood that calling the äveça forms avatäras of the Lord is a secondary designation (since they are actually jévas).

COMMENTARY Améñu refers the forms starting with the Kumäras (including Närada, Påthu, Paräçuräma) and ending with Kalki.44

TEXT 45 atha präbhava-vaibhaväù |

hari-svarüpa-rüpä ye parävasthebhya unakäù |

43 On these grounds Buddha would also be an äveçävatära. 44 This means that Dattätreya, Kapila, Åñabha, Dhanvantari, Mohiné, and well as the fourteen manvantara-avatäras and yugävatäras are éçvara forms. This is confirmed in the list of präbhava and vaibhäva forms that follows. Kumäras, Närada, Påthu, Paräçuräma, Kalki, Çeña who holds up the earth, and sometimes Brahmä and Çiva, are jévas. Buddha is not mentioned in the list of äveça-avatäras or the list of prabhäva and vaibhäva forms. However it is safe to assume he is an äveça form, since the list of äveça forms mentioned here is not limited to the list given. He also appears in Kali-yuga when the Lord does not appear directly.

çakténäà täratamyena kramät te tat-tad-äkhyakäù ||45||

TRANSLATION Those forms of the lord with less power than the parävastha forms are described according to the degree of power that they show.

COMMENTARY Now begins a description of the general characteristics of the präbhava and vaibhava forms. The difference is here described. The präbhava forms have less power and the vaibhava forms have more power.

TEXT 46 präbhaväç ca dvidhä tatra dåçyante çästra-cakñuñä |

eke näticira-vyaktä nätiviståta-kértayaù | te mohiné ca haàsaç ca çuklädyäç ca yugänugäù ||46||

TRANSLATION

According the scriptures the präbhava forms are of two types. The first type appears for a short period of time and is not well known. These are Mohiné, Haàça, and the white, red, çyäma and black forms of the yugävatäras.

COMMENTARY The präbhava forms are divided according to qualities shown by the forms. There are six forms which do not remain for a long period.

TEXT 47 apare çästra-kartäraù präyaù syur muni-ceñöitäù |

dhanvantary-åñabhau vyäso dattaç ca kapilaç ca te ||47||

TRANSLATION The second type are Dhanvantari, Åñabha,45 Vyäsa, Dattatreya and Kapila. They are writers of scriptures and act like sages.

COMMENTARY These forms remain visible for a longer period of time and act like sages such as Dhanvantari. There are five in this category. The total number of präbhava forms is eleven.

TEXTS 48-49 atha syur vaibhavävasthäs te ca kürmo åñädhipaù | näräyaëo nara-sakhaù çré-varäha-hayänanau ||48||

påçni-garbhaù pralamba-ghno yajïädyäç ca caturdaça | ity amé vaibhavävasthä eka-viàçatir éritäù ||49||

45 In Bhägavat-sandarbha, Jéva Gosvämé indicates Åñabha as äveçävatära.

TRANSLATION There are twenty-one vaibhava forms: Kürma, Matsya, Nara-Näräyaëa, Varäha, Hayagréva, Påçni-garbha, Baladeva and the fourteen manvantara-avatäras (including Yajïa and Vämana).

COMMENTARY Now begins a description of the characteristics of the vaibhava forms (which display more power than the präbhava forms). Nara and Näräyaëa are counted as one form. Thus the total comes to twenty-one. Yajïädi refers to the fourteen manvantara- avatäras.

TEXTS 50-51 te kroòa-hayagrévau nava-vyühäntaroditau |

manvantarävatäreñu catväraù pravaräs tathä ||50|| te tu çré-hari-vaikuëöhau tathaiväjita-vämanau |

ñaò amé vaibhavävasthäù parävasthopamä matäù ||51||

TRANSLATION Varäha and Hayagréva among the nava-vyüha and Hari, Vaikuëöha, Ajita and Vämana among the manvantara-avataras, though vaibhava forms, are considered similar to parävastha forms.

COMMENTARY Among the twenty-one vaibhava forms (tatra), special ones such as Varäha are now mentioned. The nava-vyüha are as follows:

catväro väsyudevädyä näräyaëa-nåsiàhakau hayagrévo mahäkroòo brahmä ceti navoditäù Nava-vyüha consists of Vasudeva, Saìkarñaëa, Aniruddha, Pradyumna, Näräyaëa, Nåsiàha, Hayagréva, Varäha, and Brahmä.

Varäha and Hayagréva among the nava-vyüha and Hari, Vaikuëöha, Ajita and Vämana among the manvantara-avataras – making a total of six avatäras – are similar to the parävastha forms. Among the twenty-one vaibhava forms, these are outstanding because of having additional powers.46

TEXT 52 keñäàcid eñäà sthänäni likhyante çästra-dåñöitaù | yatra tatra viräjante yäni brahmäëòa-madhyataù |

viñëudharmottarädénäà väkyaà tatra pramäëyate ||52||

TRANSLATION

46 The remaining forms, Nåsiàha, Räma and Kåñëa, are considered parävastha forms.

The places where some of these avatäras reside within the universe will now be described according to scriptures. The statements of Viñëu-dharmottara and other scriptures are presented as proof.

COMMENTARY For understanding their superior position, the abodes of some of these avatäras are now described.

TEXT 53 viñëudharmottare –

tayopariñöäd aparas tävän eva pramäëataù | mahätaleti vikhyäto rakta-bhaumaç ca païcamaù ||

sarovaraà bhavet tatra yojanänäà daçäyutam | svayaà ca tatra vasati kürma-rüpa-dharo hariù ||53||

TRANSLATION

In the Viñëu-dharmottara it is said: Above Talätala is the place called Mahätala, the fifth hellish planet of a similar dimension. It is red in color. It has a lake measuring one hundred thousand yojanas. In that place Kürma resides.

TEXT 54 tayopariñöäd aparas tävän eva pramäëataù | taträste sarasé divyä yojanänäà çat-trayam |

tasyäà sa vasate devo matsya-rüpa-dharo hariù ||54||

TRANSLATION Above Talätala and of the same dimension, lies another planet (Rasätala), with an attractive lake measuring three hundred yojanas. Matsya resides there.

COMMENTARY Apara here means Rasätala.

TEXT 55 näräyaëo narasakho vasate badarépade ||55||

TRANSLATION

Näräyaëa the friend of Nara lives in Badarikäçrama.

TEXT 56 nå-varähasya vasatir mahar-loke prakértitä |

yojanänäà pramäëena ayutänäà çata-trayam ||56||

TRANSLATION

The abode of Varäha, who is in half human and half boar is in Mahar-loka. It measures three million yojanas.

TEXT 57 ayutäni ca païcäçat çeña-sthänaà manoharam ||57||

TRANSLATION

The attractive abode of Çeña measures five hundred thousand yojanas.

TEXT 58 sa eva loko värähaù kathitas tu svayaà prabhaù |

loko ’yam aëòa-saàlagnaù sarvädhastän manoharaù | varäha-rüpo bhagavän çveta-rüpa-dharo vaset ||58||

TRANSLATION It is said that the abode of Varäha is self-effulgent. It is below the other planets, and it touches the shell of the universe. The white colored Varäha lives there.

TEXT 59 tayopariñöäd aparas tävän eva pramäëataù |

péta-bhaumaç caturthas tu gabhasti-tala-saàjïakaù | taträste bhagavän viñëur devo hayaçirodharaù |

çaçäìka-çata-saìkäçaù çätakumbha-vibhüñaëaù ||59||

TRANSLATION Above this lies another abode called Gabhisti-tala. It is yellow in color. It is the fourth planet from the bottom. Hayaçérña resides there. He is white like a hundred moons, and wears gold ornaments.

TEXT 60 påçnigarbhasya vasatir brahmaëo bhuvanopari ||60||

TRANSLATION

The abode of Påçnigarbha lies above the planet of Brahmä.

TEXT 61 väsas tatra pralambärer yatraivägharipor bhavet ||61||

TRANSLATION

The abode of Balaräma is the same as that of Kåñëa.

TEXT 62 etasyaiväàça-bhüto ’yaà pätäle vasati svayam | nityaà täla-dhvajo vägmé vanamälä-vibhüñitaù ||

dhärayan çirasä nityaà ratna-citräà phaëävalém | läìgalé muñalé kaògé nélämbara-vibhüñitaù ||62||

TRANSLATION

Balaräma’s portion Çeña lies in Pätala-loka. He is eloquent and ornamented with a garland. Dressed in blue cloth, he has a snake hood with jewels and holds a plough, pestle, and sword.

COMMENTARY Where does the Çeña who holds up the universe reside? This verse answers. This Çeña is an äveçävatära. He is called eloquent because he speaks Bhägavatam to the Kumäras.

TEXT 63

brahma-lokopariñöäc ca harer loko viräjate ||63||

TRANSLATION The planet of Hari is above Brahma-loka.

COMMENTARY The abodes of the four prominent manvantara-avatäras are now described in six lines.

TEXT 64 svar-loke vasatir viñëor vaikuëöhasya mahätmanaù | tathä vaikuëöha-loke ca svayam äviñkåto hi yaù ||64||

TRANSLATION

The abode of the Lord named Vaikuëöha is on Svargloka, where Vaikuëöha-loka manifests.

TEXT 65 ajitasya niväsas tu dhruva-loke samarthitaù |

bhuvar-loke tu vasatir vämanasya mahätmanaù ||65||

TRANSLATION The abode of Ajita is on Dhruva-loka. Vämana’s abode is on Bhuvar-loka.

TEXT 66

trivikramasya vasatis tapo-loke prakértitä | tathäsya brahma-loka-stho divyo näräyaëäçramaù | brahma-lokopariñöäc ca niväso ’nena nirmitaù ||66||

TRANSLATION

Vämana also lives on Tapo-loka and Brahma-loka. He also built an abode on the upper part of Brahma-loka.

TEXT 67 hari-vaàçe surendreëa kathito yaù surarñaye ||67||

tathä hi harivaàçe– idaà bhuìktvä madéyaà tu bhagavan viñëunä kåtam |

upary upari lokänäà adhikaà bhuvanaà mune ||68|| iti ||

TRANSLATION Indra describes the places of Vämana to Närada in Hari-vaàça: O great sage! Having broken Svarga with his footstep, Trivikrama made his abodes in the planets above Svarga up to Brahma-loka. Hari-vaàça 2.70.37

COMMENTARY

Idam madéyam means Svarga. O Närada! Have broken Svarga with his foot, he has made his attractive abodes above the upper planets (upari lokänäm upari), from Tapo-loka to Brahma-loka.

TEXT 69 sarveñäm avatäräëäà para-vyomni cakäsati |

niväsäù paramäçcaryä iti çästre nirüpyate ||69||

TRANSLATION It is described in the scriptures that the remarkable abodes of all the avatäras exist in the spiritual world.

COMMENTARY This verse describes that all the avatäras have abodes in the spiritual world as well.

TEXT 70 tathä hi pädme –

vaikuëöha-bhuvane nitye nivasanti mahojjvaläù | avatäräù sadä tatra matsya-kürmädayo ’khiläù ||70||

TRANSLATION

It is said in the Padma Puräëa: All the dazzling avatäras such as Matsya and Kürma reside in the eternal Vaikuëöha world.

COMMENTARY This verse gives the proof. The meaning is clear. Thus ends the description of the abodes of the avatäras

CHAPTER FIVE

Discussion of the Parävasthä forms

TEXT 1 atha kåñëo nara-bhrätur avatära iti kvacit |

upendrasyeti ca kväpi bhäty asau nätikovidäm ||1||

TRANSLATION Some say that Kåñëa is an avatära of the brother of Nara, or that he is an avatära of Vämana. He appears in this way to those who do not know the conclusion of the scriptures.

COMMENTARY The author has shown that Kåñëa is the svayam-rüpa and Näräyaëa and others are his viläsa forms. However, adherents of Viñëu cannot tolerate this and present arguments against it. The author presents and defeats these arguments. Some say that Kåñëa is an avatära of the brother of Nara—the avatära of the Lord of Badaré (Näräyaëa). And others say he is the avatära of Vämana. For those who do not correctly analyze the scriptures and take a superficial meaning, Kåñëa appears to be an avatära of Viñëu forms. Those who are intelligent accept Kåñëa as the primary form.

TEXT 2 yathä skände –

dharma-putrau harer aàçau nara-näräyaëäbhidhau | candra-vaàçam anu präpya jätau kåñëärjunäv ubhau ||2||

TRANSLATION

Skanda Puräëa says: The portions of the Lord Nara and Näräyaëa, sons of King Dharma, accepted birth in the dynasty of the moon and became Kåñëa and Arjuna.

COMMENTARY Here the misinterpreted scriptural statements for Kåñëa being an expansion of Viñëu are given. The meaning of the statements is clear. However the meaning can be taken in another way. Kåñëa and Arjuna are the subjects of the sentence and Nara-Näräyaëa are the objects. Thus the meaning is “Kåñëa and Arjuna who united with the forms of Nara-Näräyaëa, then appeared on earth through (anu) the moon dynasty.” That is because when Kåñëa appears all of his aàças enter him and appear with him.

TEXT 3 çré-caturthe ca –

täv imau vai bhagavato harer aàçäv ihägatau | bhära-vyayäya ca bhuvaù kåñëau yadu-kurüdvahau ||3||

TRANSLATION

In the Fourth Canto it is said: That Nara-Näräyaëa Åñi, who is a partial expansion of Kñérodakaçäyé, has now appeared on earth in the dynasties of Yadu and Kuru, in the forms of Kåñëa and Arjuna respectively, to mitigate the burden of the world. SB 4.1.59

COMMENTARY The real meaning is as follows. Nara-Näräyaëa at the end of Dväpara (iha) entered into Kåñëa and Arjuna. Näräyaëa entered Kåñëa and Nara entered Arjuna.

TEXT 4 etad-upodbalakam çré-daçame –

sampüjya deva-rñi-varyam åñiù puräëo näräyaëo nara-sakho vidhinoditena |

väëyäbhibhäñya mitayämåtam iñöayä taà präha prabho bhagavate karaväma he kim ||4||

TRANSLATION

A supporting statement is founding the Tenth Canto: After fully worshiping the great sage of the demigods according to Vedic injunctions, Lord Kåñëa, who is Himself the original sage—Näräyaëa, the friend of Nara—conversed with Närada, and the Lord’s measured speech was as sweet as nectar. Finally the Lord asked Närada, “What may We do for you, Our lord and master?” SB 10.69.16

COMMENTARY The Bhägavatam supports this (upodbalakam). The apparent meaning is clear. The actual meaning is as follows. Kåñëa who is called Näräyaëa because he is the shelter of all principles and elements, and who is called the ancient sage (åñiù puräëaù) because he gave teachings to Brahmä at the beginning of the kalpa, and who is called nara-sakha because he performs pastimes with humans, and who is called deva because he performs pastimes as a kñatriya, after worshipping Närada according to the rules, spoke to him. The rest is clear.

TEXT 5 upendrävatäratvaà ca yathä harivaàçe çakra-vacane – aindraà vaiñëavam asyaiva mune bhägam ahaà dadau |

yavéyäàsam ahaà premnä kåñëaà paçyämi närada || 5 || iti |

TRANSLATION Indra speaks in the Hari-vaàça of Kåñëa being an avatära of Vämana:

O sage! I gave this share of sacrifice previously to Viñëu. O Närada! Now I am seeing Kåñëa as my younger brother Vämana. Hari-vaàça 2.70.34

COMMENTARY Having shown the arguments for Kåñëa being a portion of Näräyaëa, now the author gives a quotation to show that Kåñëa is a portion of Vämana. This is a statement of Indra, concerning the pärijäta incident. Dadau is a first person perfect verb form. I have given that portion of sacrifice made by me, Indra, for Viñëu to Kåñëa. As a great favor I have given. I do not hate him even though he has acted against me. Out of prema I see Kåñëa as Vämana, as a younger brother. Because the pärijäta is a heavenly tree, I should not give it to him because he resides on the earth planet.

TEXT 6 tad etad ubhayatvaà na bhavet kåñëe virodhataù |

aàçatvaà hi tayor uktaà parävasthatvam asya tu ||6||

TRANSLATION It is contradictory to say that Kåñëa is the expansion of Nara-Näräyaëa and Vämana. Actually it has already been stated that Näräyaëa and Vämana are expansions of Kåñëa and Kåñëa is in a supreme position.

COMMENTARY This verse refutes the arguments. Why is Kåñëa not the avatära of Näräyaëa or Vämana? It has been stated that they (tayoù) are the avatäras of Kåñëa (asya).

TEXT 7 nara-bhrätur ihäàçatvaà ete cäàçeti vakñyate |

upendrasya tathätvaà ca harivaàçe ’pi dåçyate ||7||

TRANSLATION Ete cämça kalä puàña shows that Näräyaëa and Vämana are portions of Kåñëa. This is also seen in Hari-vaàça.

COMMENTARY This verse shows why they are aàças of Kåñëa. Tathätvam means “position as aàças.”

TEXT 8

tathä hi devarñi-vacanam – adityä tapasä viñëur mahätmärädhitaù purä |

vareëa cchanditä tena parituñöena cäditiù | tayoktas tvädåçaà putram icchäméti surottama ||8||

TRANSLATION

Thus Närada said:

Previously Aditi did penance to worship Viñëu. Viñëu was very satisfied and offered her a boon. O Indra! She requested to have a son like the Lord. Hari-vaàça 2.71.21-23

COMMENTARY Surottama means Indra.

TEXT 9 tenoktaà bhuvane nästi mat-samaù puruño ’paraù |

aàçena tu bhaviñyämi putraù khalv aham eva te ||9|| iti |

TRANSLATION Viñëu said, “There is no one on earth who is equal to me. I will become your son (Vämana) as an aàça or part.”

COMMENTARY The statement of Närada, being stronger that the previous statement of Indra, defeats the truth of the previous statement that Kåñëa is an expansion of Vämana.

TEXT 10 atha kåñëe parävastha-bhävo ’gre vakñyate sphuöam | parävasthaç ca sampürëävasthaù çästre prakértitaù ||

tasmäd-aàçatvam eväsya viruddhaà sphuöam ékñate ||10||

TRANSLATION The supreme position (parävastha) of Kåñëa will be explained later. That supreme position and perfect position is glorified in the scriptures. Thus, because Kåñëa is parävastha, it is clearly seen that Kåñëa being an aàça of Näräyaëa or Vämana is contradictory.

COMMENTARY But cannot Kåñëa be an aàça of the aàça of Näräyaëa? Because Kåñëa is parävastha (tasmät), it is contradictory to say that he is an aàça of Näräyaëa or Vämana.

TEXT 11 arthagaty antaraà teñäà vacanänäà ca dåçyate ||11||

TRANSLATION

The alternative sense of those statements should also be noted.

COMMENTARY Though there are many statements to show that Kåñëa is parävastha, the author gives an alternate meaning to the verses quoted above in order to negate the apparent meaning of those verses.

TEXT 12

tatra dharma-puträv ity ädau kärikä – nara-näräyaëau präpyety ätma-sätkåtya tau svayam |

kåñëärjunau candra-vaàçam anu prakaöatäà gatau ||12||

TRANSLATION On the first statement there is this explanatory verse: Then Kåñëa and Arjuna, merging the identities of Nara-Näräyaëa in themselves, appeared in the moon dynasty.

COMMENTARY Nara-Näräyaëa became one with Kåñëa and Arjuna. Because there should be no faults of contradiction in the Puräëas, the alternative meaning is more suitable.

TEXT 13 täv imäv ity ädi kärikä –

kartärau tau harer aàçau nara-näräyaëäv iha | dväparänte karma-bhütau äyätau kåñëa-phälgunau ||13||

TRANSLATION

The second verse can be explained as follows. Nara-Näräyaëa, the expansions of Viñëu, entered Kåñëa and Arjuna at the end of Dväpara-yuga.

COMMENTARY The meaning was giving in a previous commentary.

TEXT 14 sampüjyety ädau kärikäù –

sarvädäv upadeñöåtväd yaù puräëarñir ucyate | näräëäà puruñäëäà yas trayäëäm äçrayaù sa tu ||

nareñu martya-lokeñu sahacäré bhavan svayam | tad-dharmam anukåtyätra püjayämäsa taà munim ||

näräyaëäkhyenäàçena kåñëo yadyapi tad-guruù | näradaà püjayäm äsa tathäpi kñatra-lélayä ||14||

TRANSLATION The third verse can be explained as follows: He who is the first sage because he teaches even Brahmä, and who is the shelter of the three puruñävatäras (Näräyaëa), who personally helps the men of this material world, praised and worshipped Närada. Though Kåñëa is the guru of Närada, as his portion Näräyaëa Åñi, he worshipped Närada as part of his conduct as a kñatriya.

COMMENTARY

According to the Gopäla-täpané Upaniñad, at the beginning of the kalpa Kåñëa taught Brahmä. Thus Kåñëa is called the ancient sage. The word nara (person) in the highest sense means the puruñävatäras. The shelter (äyaëa) of the three puruñas (nära) is called Näräyaëa. This is explained in the Brahmä-saàhitä. Thus Kåñëa is called Näräyaëa. He is called nara-sakha because he enjoys pastimes with the humans. Because he imitates the actions of humans, he worships Närada. Though as Badaréça he is the guru of Närada, here he worships Närada.

TEXT 15 aindram ity ädau kärikä –

indras tu nätikauvidyän matsaräc coktavän idam | tasmät kåñëasya no tat-tad-rüpatvaà ghaöate kvacit ||15||

TRANSLATION

The fourth verse is explained as follows: Indra, not being intelligent, said these words out of envy. Thus Kåñëa never takes the position of being an avatära of these forms.

COMMENTARY The Kena Upaniñad says that Indra, Agni and Väyu know about Brahman. So why was Indra ignorant in this case? His knowledge became covered for the purpose of the Lord’s pastimes. He became envious of Kåñëa’s superior position. Thus, in conclusion, Kåñëa never becomes the aàças of Näräyaëa or Vämana (tat-tad-rüpatvam).

TEXT 16 atha parävasthäù | yathä pädme –

nåsiàha-räma-kåñëeñu ñäòguëyaà paripüritam | parävasthäs tu te tasya dépäd-utpanna-dépavat ||16||

TRANSLATION

Now there will be a discussion of the parävastha forms. The Padma Puräëa says: The six qualities are fully manifest in Nåsiàha, Räma and Kåñëa. They are thus considered parävastha. The relation between the other two (Nåsiàha and Räma) and Kåñëa is like lamps lit from the lamp of full six powers (manifest in Kåñëa).

COMMENTARY

It has been explained that it is contradictory to say that Kåñëa is an aàça of Näräyaëa or Vämana since he is parävastha. Parävastha is now described. This means that Kåñëa has all six qualities of the Lord in full. Among the three, successively, Nåsiàha, then Räma and finally Kåñëa manifest more powers. The example is given to conceive of their relationship and powers.

TEXTS 17-19 tatra çré-nåsiàhaù –

prahläda-hådayählädaà bhaktävidyä-vidäraëam |

çarad-indu-rucià vande päréndra-vadanaà harim ||17|| vägéçä yasya vadane lakñmér yasya ca vakñasi |

yasyäste hådaye saàvit taà nåsiàham ahaà bhaje ||18|| gambhéra-garjitärambha-stambhitämbhoja-sambhavaù |

saàrambhaù stambha-putrasya muninojjåmbhito nåpe ||19|| Nåsiàha:

TRANSLATION Bhävärtha-dépikä says: I offer respects to the Lord who gives joy to the heart of Prahläda, who destroys ignorance in the devotee, who is effulgent like the autumn moon and possesses the head of a lion. I worship Nåsiàha in whose mouth resides all eloquence, on whose chest resides Lakñmé and in whose heart resides knowledge. Närada described to Yudhiñöhira the anger of Nåsiàha who was born from the pillar and astonished Brahmä when he began roaring loudly. 1.1.1, 10.87.1

COMMENTARY The author now describes separately the parävastha of each, beginning with Nåsiàha. Päréndra means a lion. Vägéça means eloquent. Saàvit means the power of all knowledge. The anger (saàrambhaù) of Nåsiàha (stambha-putrasya) was described (ujjåmbithaù) to Yudhiñöhira by Närada (muninä). These are from Çrédhara Svämé’s commentary.

TEXTS 20-21 yathä çré-saptame –

saöävadhütä jaladäù paräpatan grahäç ca tad-dåñöi-vimuñöa-rociñaù |

ambhodhayaù çväsa-hatä vicukñubhur nirhräda-bhétä digibhä vicukruçuù ||20|| dyaus tat-saöotkñipta-vimäna-saìkulä protsarpata kñmä ca padäbhipéòitä | çailäù samutpetur amuñya raàhasä

tat-tejasä khaà kakubho na rejire ||21|| iti |

TRANSLATION Seventh Canto says: The hair on Nåsiàhadeva’s head shook the clouds and scattered them here and there, His glaring eyes stole the effulgence of the luminaries in the sky, and His breathing agitated the seas and oceans. Because of His roaring, all the elephants in the world began to cry in fear.

Airplanes were thrown into outer space and the upper planetary system by the hair on Nåsiàhadeva’s head. Because of the pressure of the Lord’s lotus feet, the earth appeared to slip from its position, and all the hills and mountains sprang up due to His

intolerable force. Because of the Lord’s bodily effulgence, both the sky and all directions diminished in their natural illumination. SB 7.8.32-33

COMMENTARY Nåsiàha’s anger at the demon is described. He broke the agitated clouds with his mane. By his glance the planets became bereft of effulgence. The elephants of the directions cried in fear. The sky was filled with airplanes strewn about by his mane. By the pressure of his foot, the earth moved from its orbit. The rest is clear.

TEXT 22 ugro ’py anugra eväyaà svabhaktänäà nåkeçaré |

keçaréva svapotänäm anyeñäm ugra-vigrahaù ||22||47

TRANSLATION Though Nåsiàha is fierce, he is gentle with his devotees, just as a lioness is friendly to her cubs but ferocious with others.

COMMENTARY “But it will be difficult to serve Nåsiàha if he is so ferocious. This verse answers. Though ferocious, he is cool as the moon for his devotees.

TEXT 23 asya çré-divya-siàhasya paramänanda-tundilaù |

çréman-nåsiàha-täpanyäà mahimä prakaöékåtaù ||23||

TRANSLATION The powers and abundance of Nåsiàha’s great bliss are revealed in the Nåsiàha-täpané Upaniñad.

COMMENTARY If Nåsiàha is parävastha, then should he not be glorified? This verse answers.

TEXT 24 nåsiàhasya bhaved väso jana-loke mahätmanaù | sarvopariñöäc ca tathä viñëuloke prakértitaù ||24||

TRANSLATION

The abode of Narasiàha, the supreme lord, is in Jana-loka. He is also ever glorified in Vaikuëöha, beyond the material world.

COMMENTARY This verse describes Nåsiàha’s abode. Sarvopariñöäc viñëuloke means “in the spiritual sky.”

47This is from Çrédhara Svämé’s commentary on SB 7.9.1.

TEXT 25

çré-räghavendraù – pürvato ’py eña niùçeña-mädhuryämåta-candramäù |

bhäti sad-guëa-saìghena tuìgaù çré-raghu-puìgavaù ||25||

TRANSLATION Rämacandra: Räma is endowed with unlimited sweetness – much more sweetness – than Nåsiàha. He displays the six qualities in abundance.

COMMENTARY This verse defines Räma’s parävastha condition. Nåsiàha displays abundant power, while Räma displays abundant sweetness.

TEXT 26 pädme –

vandämahe maheçänaà hara-kodaëòa-khaëòanam | jänaké-hådayänanda-candanaà raghunandanam ||26||

TRANSLATION

It is said in the Padma Puräëa: I worship the son of Raghu, the lord of all beings, who broke the bow of Çiva, and who was the moon of joy in Sétä’s heart.

TEXTS 27-28 asya janmotsavaà brüte çré-rämärcana-candrikä ||27||

uccasthe graha-païcake sura-gurau sendau navamyäà tithau lagne karkaöake punarvasu yute meñaà gate püñaëi |

nirdagdhuà nikhiläù paläça-samidho medhyädayodhyäraëer ävirbhütam abhüd apürva-vibhavaà yat kiïcid ekaà mahaù ||28||

TRANSLATION Rämärcana-candrikä describes his birth: Räma appeared with indescribable glory, possessing unprecedented powers, qualities and form, like the fire from the pure kindling stick of Ayodhyä for burning the demons, on the ninth lunar day, when five planets were exalted and the moon was conjoined with Jupiter in the ascendant of Cancer in the constellation Punarvasu. The sun was in Aries.

COMMENTARY This gives the correct information about Räma’s birth. With principal glory, being indescribable (yat kiïcit) because of most astonishing powers, qualities and form (apürva-vibhavam), he was born in pure (medhyät) Ayodhyä which was like a pure stick (araëeù)

for producing fire for sacrifice. He appeared for burning up the firewood in the form of all the demons (paläça-samidhaù). Paläça means “eater of flesh” or a Räkñasa. He was born on the ninth tithi of the waxing moon during the Caitra month. The sun, Mars, Jupiter, Venus, and Saturn were exalted respectively in Ares, Capricorn, Cancer, Pisces and Libra. Jupiter was in the ascendant with the moon. Sun was in the tenth degree of Aries, Mars was in the third degree of Capricorn, Jupiter was in the twenty-eighth degree of Cancer, Venus was in the twenty-seventh degree of Pisces, and Saturn was in the twentieth degree of Libra.

TEXT 29 ekädaçe –

tyaktvä su-dustyaja-surepsita-räjya-lakñméà dharmiñöha ärya-vacasä yad agäd araëyam |

mäyä-mågaà dayitayepsitam anvadhävad vande mahä-puruña te caraëäravindam ||29||

TRANSLATION

He is described in the Eleventh Canto: O Mahä-puruña, 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 the order of your father and pursued an illusory golden deer (created by the trick of Rävaëa) which was desired by Sétä. SB 11.5.34

COMMENTARY Karabhäjana offers respects to Räma. O Räma (mahäpuruña)! I offer respects to your lotus feet which gave up the goddess of wealth who is sought by the devatäs but is hard to attain, and went to the forest on the order of your father (ärya-vacasä), and pursued a golden deer desired by Sétä. O King Nimi, fixed in dharma (dharmiñöha)! The lack of sandhi with the following vowel is poetic license.

TEXT 30

çré-navame – nedaà yaço raghupateù sura-yäcïayätta-

lélä-tanor adhika-sämya-vimukta-dhämnaù | rakño-vadho jaladhi-bandhanam astra-pügaiù

kià tasya çatru-hanane kapayaù sahäyäù ||30||

TRANSLATION In the Ninth Canto it is said: Lord Rämacandra’s reputation for having killed Rävaëa with showers of arrows at the request of the demigods and for having built a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead, Lord Rämacandra, whose spiritual body is always engaged in various pastimes. Lord Rämacandra has no equal

or superior, and therefore He had no need to take help from the monkeys to gain victory over Rävaëa. SB 9.11.20

COMMENTARY Çuka speaks this verse. He (Lord Räma) built a bridge over the water and killed demons with his weapons. Though these acts are described with amazement by poets, they are not actually a praise of Räma. The reason is given. His power is unequalled (adhika-sämya-vimukta-dhämnaù). Does such a person need help from the monkeys for killing the enemies? No. Thus, taking the help of Sugréva and others was only a pastime. The reason for such a statement is given. He assumed a body for pastimes (lélä-tanoù) at the request of the devatäs (sura-yäcïayä) such as Brahmä. He appeared at the request of the devatäs.

TEXT 31 yasyämalaà nåpa-sadaùsu yaço ’dhunäpi

gäyanty agha-ghnam åñayo dig-ibhendra-paööam taà näkapäla-vasupäla-kiréöa-juñöa-

pädämbujaà raghupatià çaraëaà prapadye ||31|| iti |

TRANSLATION Lord Rämacandra’s spotless name and fame, which vanquish all sinful reactions, are celebrated in all directions, like the ornamental cloth of the victorious elephant that conquers all directions. Great saintly persons like Märkaëòeya Åñi still glorify His characteristics in the assemblies of great emperors like Mahäräja Yudhiñöhira. Similarly, all the saintly kings and all the demigods, including Lord Çiva and Lord Brahmä, worship the Lord by bowing down with their helmets. Let me offer my obeisances unto His lotus feet. SB 9.11.21

COMMENTARY Having shown the aim of Räma’s pastimes, the speaker gives proof of this. In the assemblies of kings like Yudhiñöhira, the sages such as Märkaëòeya still praise his fame. What type of fame does he have? His fame is his ornament, like the cloth on the elephants who conquer conquering all directions. That means his fame conquers all directions. I surrender to that Räma. How is he described? The crowns of the devatäs such as Indra (näka-päla) and of the kings (vasu-päla) touch his lotus feet.

TEXTS 32-33 atra kärikä –

ättä prakaöitä lélä-tanur lélämayé tanuù | yena tasyeti sämyeti svärthe ñyaï pratyayo mataù ||

dhäma-svarüpaà vijïeyam adhikena samena ca | vimuktaà dhäma yasyeti mähätmyaà sarvato ’dhikam |

yasyädhikaù samaç cätra kväpi nästéti niçcayaù ||32|| näka-pälä mahendrädyä vasupä vasudhädhipäù ||33||

TRANSLATION

Here is an explanatory verse: He appeared with a form for performing such pastimes (lélä-tanuù) because his svarüpa (dhäma) should be understood to be without a superior or equal. His glory is far beyond all others. The suffix yä is added to sama to make sämya with no change in meaning. There is no one equal to or superior to him. Näka-pälä refers to the devatäs such as Indra, and vasupä refers to the kings of the earth.

COMMENTARY Three verses explain the two Bhägavatam verses (verses 30 & 31). He appears but is not born, because his spiritual form cannot be born. Vasu-päla means vasudhä (earth) päla (protectors).

TEXT 34 väsudevädi-rüpäëäm avatäräù prakértitäù |

viñëu-dharmottare räma-lakñmaëädyäù kramäd amé ||34||

TRANSLATION The avatäras Räma and his brothers are glorified in the Viñëu-dharmottara respectively as forms of Väsudeva, Saìkarñaëa, Aniruddha and Pradyumna.

COMMENTARY The positions of Räma and his brothers are described here. Ädi refers to Bharata and Çatrughna. The four members of the catur-vyüha are described in Viñëu-dharmottara as Räma, Lakñmaëa, Bharata and Çatrughna.

TEXT 35 pädme tu rämo bhagavän näräyaëa itéritaù |

çeñaç cakraà ca çaìkhaç ca kramät syur lakñmaëädayaù ||35||

TRANSLATION In the Padma Puräëa however Lord Räma is described as Näräyaëa, and Lakñmaëa Bharata and Çatrughna are described respectively as Çeña, the cakra and the conch.

COMMENTARY

Another opinion is expressed in Padma Puräëa. Ädayaù here means Bharata and Çatrughna. This should be considered as the identity in a different kalpa.

TEXT 36 madhya-deça-sthitäyodhyä-pure ’sya vasatiù småtä | mahä-vaikuëöhaloke ca räghavedrasya kértitä ||36||

TRANSLATION

The dwelling place of Räma is situated in Madhya-deça, in the city of Ayodhyä, and also in Mahä-vaikuëöha.

COMMENTARY This describes the abode of these four forms. The word asya indicates Räma, his brothers and followers. Though the statement ete cäàça-kaläù (SB 1.3.28) shows Räma and Nåsiàha as aàças of Kåñëa, by the above statements, the idea that they are aàças should be dismissed.

TEXT 37

çré-kåñëaù | bilvamaìgale – santv avatärä bahavaù puñkara-näbhasya sarvatobhadräù |

kåñëäd anyaù ko vä latäsv api premado bhavati ||37||

TRANSLATION Kåñëa: Bilvamaìgala describes Kåñëa: There may be many avatäras of Kåñëa delivering auspiciousness everywhere, but other than Kåñëa who gives prema even to the creepers?

COMMENTARY Now begins an explanation of Kåñëa’s parävastha. Though it is said in Rämäyaëa that the trees and other plants wept when Räma went to the forest, they wept out of sorrow on separating from Räma on one occasion; whereas, the reaction of the trees in relation to Kåñëa, however, is daily, even on meeting Kåñëa. This is understood from the following verses.

kä stry aìga te kala-padäyata-veëu-géta- sammohitärya-caritän na calet tri-lokyäm trailokya-saubhagam idaà ca nirékñya rüpaà yad go-dvija-druma-mågäù pulakäny abibhran Dear Kåñëa, what woman in all the three worlds wouldn’t deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form. SB 10.29.40

vana-latäs tarava ätmani viñëuà vyaïjayantya iva puñpa-phaläòhyäù praëata-bhära-viöapä madhu-dhäräù prema-håñöa-tanavo vavåñuù sma The creepers and trees of the forest, their branches weighed down by rich coverings of flowers and fruits, seemed to manifest Lord Viñëu within their hearts. Exhibiting eruptions of ecstatic love upon their bodies, they poured down rains of honey. SB 10.35.9

The associates of Kåñëa, during prolonged separation from Him, remained in existence with only the beauty of Kåñëa constantly in their minds. This shows his superiority to Räma. Statements such as the following show Kåñëa’s supreme position:

gopyas tapaù kim acaran yad amuñya rüpaà lävaëya-säram asamordhvam ananya-siddham dågbhiù pibanty anusaväbhinavaà duräpam ekänta-dhäma yaçasaù çréya aiçvarasya What austerities must the gopés have performed! With their eyes they always drink the nectar of Lord Kåñëa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever-fresh and extremely rare. SB 10.44.14

The words puñkara-näbhasya usually refers to the puruñävatära with a lotus growing from his navel. The puruñävatära is the source of the other avatäras. This is the conventional meaning. However, it also refers to Kåñëa – svayaà bhagavän – who has a lotus-like navel; svayaà bhagavän, who is the source of the puruñävatäras, and who became visible in this world to Bilvamaìgala.

TEXTS 38-39 paramaiçvarya-mädhurya-péyüñäpürva-väridhiù | devaké-nandanas tv eña puraù paricariñyate ||38||

yasya väsaù puräëädau khyätaù sthäna-catuñöaye | vraje madhupure dvära-vatyäà goloka eva ca ||39||

TRANSLATION

Kåñëa as the son of Devaké, an ocean of unprecedented sweetness and power, whose abodes are well known as Vraja, Mathurä, Dvärakä and Goloka in the Puräëas, will be described subsequently.

COMMENTARY The word devaké-nandana here has a double meaning: son of Nanda and son of Vasudeva. The sweetness of the son of Nanda is most prominent because in that form, Kåñëa, exclusively plays the role of a human being. As the son of Vasudeva, the powers are most prominent because Kåñëa at that time performs pastimes prominently as the Supreme Lord. The son of Vasudeva displays pastimes filled with power and ornamented with sweetness. It is like a beautiful mirror with some specks on the undercoating. The son of Nanda displays pastimes filled with sweetness and decorated with power. It is like a mirror whose back surface is covered with flawless quicksilver (and therefore perfectly reflecting). Though both are wonderful, the superiority of the son of Nanda is revealed in this example. Paricariñyate means “will be described.” The meaning of the rest is clear. The word eva is used once but should be understood to follow each place, since the four

places are taken together, like a fistful of items.48 (It does not indicate that Goloka is superior to Vraja.)

TEXT 40 nanu siàhäsya-rämäbhyäà sämyam asyägataà sphuöam |

iti viñëupuräëéya-prakriyätra vilokyate ||40||

TRANSLATION “But Nåsiàha and Räma are equal to Kåñëa according to what was previously said.” One should consult the Viñëu Puräëa for the answer.

COMMENTARY Some people may have this doubt. Though it has been said the Kåñëa is the svayaà-rüpa, the author has also said that Nåsiàha and Räma are equal to him. Did the author forget what he had previously said? This verse begins to remove that doubt. The author has not forgotten what he had said previously, but gradually progresses to describe Kåñëa after describing all others, just as one ascends a ladder step by step.

TEXTS 41-42 tatra maitreya-praçnaù caturthe ’àçe

hiraëyakaçiputve ca rävaëatve ca viñëunä | aväpa nihato bhogän apräpyän amarair api ||41||

nälabhat tatra caiveha säyujyaà sa kathaà punaù | sampräptaù çiçupälatve säyujyaà çäçvate harau ||42||

TRANSLATION

In the fourth part of the Viñëu Puräëa (4.15.1-2), Maitreya asks a question. The soul, taking bodies of Hiraëyakaçipu and Rävaëa, on being killed by Viñëu, attained enjoyment unattainable even by the devatäs. However, he did not attain liberation on being killed. Why did that soul, when he was born as Çiçupäla, attain liberation in the eternal Lord?

COMMENTARY In this statement, säyujyam does not mean merging into one form, but rather joining in the spiritual world. The etymology of the word is sayuja, which means “having a close connection with.” Also the çruti uses säyujya with the same meaning. Yo dakñiëe pranéyate pitåëäm eva hi mahimänäà gatvä candrasaù säyujyaà svalokatäm äpnoti: he who dies during the southern course of the sun goes to the world of the Pitås and joining with the god of the moon, attains his planet.

48 This is called paëa-püraëa-nyäya, the example of the full fist. Though the fist may hold many items, we can think of the whole as one item. Thus the word eva does not apply to the last item alone, but to the whole group.

Though Hiraëyakaçipu and Rävaëa were killed by the Lord, they did not attain liberation. But Çiçupäla, on being killed by the Lord attained liberation. Thus, are Nåsiàha, Räma and Kåñëa the same svarüpa, having the same qualities, or are they graded as superior and inferior?

TEXT 43 çré-paräçarottaram –

daityeçvarasya vadhäyäkhila-lokotpatti-sthiti-vinäça-käriëä pürvaà tanu-grahaëaà kurvatä nåsiàha-rüpam äviñkåtam || tatra ca hiraëyakaçipor viñëur ayam ity etan na manasy abhüt || niratiçaya-puëya-samudbhütam etat sattva-jätam iti | raja-udreka-

preritaikägra-matis tad-bhävanäyogät tato ’väpta-vadha-haitukéà niratiçayäm eväkhila-trailokyädhikya-dhäriëéà daçänanatve bhoga-sampadam aväpa ||43||

TRANSLATION

Paräçara gives the answer: In order to kill the king of the demons, the Lord who is the cause of creation, maintenance and destruction of all the worlds, taking a body, showed the form of Nåsiàha. When he did so, Hiraëyakaçipu did not think that this was Viñëu, but rather thought that he was a special living entity, caused by extremely pious acts, because his mind was overcome with rajo-guëa. He attained a wealth of enjoyment as ten-headed Rävaëa, being in control of more than the three worlds only because being killed by Nåsiàha. Viñëu Puräëa 4.15.4-17

COMMENTARY Though the svarüpa of the lord is one, there is a different manifestation of qualities. The Lord manifested the form of Nåsiàha in order to kill Hiraëyakaçipu (daityeçvarasya). This means that situated in his own self, he manifested this other form, just as a vaidürya gem manifests different colors. What kind of form was this? He made an appearance (äviñkåtam) in a form that was never seen before, in the form of a lion. But why didn’t the demon get liberation if he was killed by Nåsiàha who was a form of Kåñëa himself? Viñëu attracts the mind of the meditator with the beauty of his form, name and qualities. But because Hiraëyakaçipu did not recognize Viñëu, the çakti of the Lord’s attractiveness did not manifest in that form for bestowing liberation. Therefore he did not achieve liberation. What was his mentality? He thought of the Lord as a special living entity (sattva) produced by pious acts. How did that mentality arise? It arose from delusion stemming from the mode of passion. Because of being killed – while thinking that Nåsiàha was a powerful living entity – he attained enjoyment which was rare even to the devatäs.

TEXT 44 na tu sa tasminn anädi-nidhane para-brahma-bhüte bhagavaty anälambiné kåte manasas tal-

layam aväpa ||44||

TRANSLATION Since he did not accept Nåsiàha as supreme Brahman, without beginning or end, he did not absorb his mind in him.

COMMENTARY

One can absorb one’s mind in an object either by accepting it as the most wonderful object or as the most detested object. Because Hiraëyakaçipu did not see Nåsiàha either way, he did not absorb his mind in Nåsiàha. By this absorption alone one attains liberation. He did not make Nåsiàha (tasmin) the object of absorption (anälambiné kåte), and thus his mind could not be absorbed in Nåsiàha.

TEXT 45 evaà daçänanatve ’py anaìga-parädhénatayä jänaké-samäsakta-cetaso bhagavatä däçarathi-rüpa-dhäriëä hatasya tad-rüpa-darçanam eväsét näyam acyuta ity äsaktir vipadyato ’ntaù-karaëe mänuña-buddhir eva kevalam asyäbhüt | punar apy acyuta-vinipäta-mätra-phalam akhilabhümaëòala-çläghya-cedi-räja-kule janma avyähataiçvaryaà çiçupälatve ’py aväpa

||45||

TRANSLATION When he was born as Rävaëa, and was killed by the Lord in the form of Räma, he saw the form of the Lord, but did not recognize him as the Lord, because he was absorbed in lust for Sétä. Instead of having attraction for the Lord, he unfortunately thought of Räma as a mere human being. As a result of being killed by Räma, he again attained birth with unimpeded wealth by being born as Çiçupäla, in the family of Cediräja, praised by the whole earth.

COMMENTARY When Rävaëa was killed by Räma who is Kåñëa himself, why did he not get liberation? Even the form of Räma there did not display the attractive power for generating liberation. Rävaëa thought of Sétä as an attractive young girl, not as Lakñmé. He also saw Kåñëa who had taken the form of Räma, but saw him as the son of Daçaratha – a person who, because of previous pious acts, was born in royal family. Unfortunately (vipadyataù) there did not arise in his heart an attraction for the supreme Lord Viñëu with eternal form, qualities and powers, by who liberation is attained. He thought of Räma only as a human being. Thus even when the Lord took the form of Räma, the çakti of attractiveness which causes liberation was not evident. Though his wife Mandodharé told him that Räma was the Lord, and therefore he had that knowledge, that was only a shadow of knowledge and, hence, he did not become absorbed in Räma. But as a result of death (vinipäta) by Räma (acyuta), in his next birth he attained great wealth and birth in a great family. The author of Vedänta-sütra says that one attains greater wealth than that of the heavenly planets by seeing and being killed by the Lord while not being aware that he is the Lord. Na sämänyäd apy upalabdher måtyuvan na hi lokäpattiù: those persons who see the Lord as a king or great person do not take birth again like ordinary people, but attain great wealth in the next birth. (Vedänta-sütra 3.3.53) The småti says sämänya-darçanäl lokä muktir yogyätma-darçanät: if one sees the Lord as a human, one gains heavenly planets, but if one sees him as the Lord, one attains liberation. (Näräyaëa-tantra) When a person does not see the Lord as the Lord, it is said that his (the Lord’s) form is covered.

TEXT 46 tatra tv akhilänäm eva sa bhagavan-nämnäà käraëäny abhavan | tataç ca tat-käla-kåtänäà teñäm açeñäëäm eväcyuta-nämnäm anavaratam aneka-janmasu vardhita-vidveñänubandhi-

citto vinindana-santarjanädiñüccäraëam akarot | tac ca rüpam utphulla-padma-dalämaläkñam aty-ujjvala-péta-vastra-dhäry amala-kiréöa-keyüra-hära-kaöakädi-çobhitam udära-catur-bähu-çaìkha-cakra-gadä-padma-dharam atiprarüòha-vairänubhäväd aöana-bhojana-snänäsana-çayanädiñv açeñävasthäntareñu naiväpayayäv asyätma-cetasaù ||46||

TRANSLATION

The essential cause of all names of the Lord lies in Kåñëa. Çiçupäla, having a mind absorbed in enmity to the Lord for continuous, countless births, uttered the unlimited names of the Lord produced through his pastimes at that time. Moreover Kåñëa’s form, with eyes like unfurled lotus petals, wearing pure crown, armlets, necklaces and bracelets, clothed in bright yellow cloth and holding in his four broad arms the conch, cakra, club and lotus, did not leave the mind of Çiçupäla at all, because of his deep enmity, while he walked, ate, bathed, sat and slept.

COMMENTARY This section explains that because Çiçupäla’s mind was absorbed in the form of Kåñëa which constantly revealed his energy (çakti) of attractiveness, which brings about liberation, he attained liberation when killed by Kåñëa. Attractiveness is of two types: sweetness of the name and sweetness of the form. Both are manifest in Kåñëa. The causes of all the names of the husband of Lakñmé, such as being the killer of demons, having lotus eyes, holding a bow and riding Garuòa, were all present in Kåñëa (tatra). Being born of Vasudeva is a cause, and the resulting name is Väsudeva. By such sweet names, Kåñëa displayed attractiveness. By these names Çiçupäla understood that the person before him was Viñëu. However, with heart absorbed in hatred for many continuous births in the past, Çiçupäla criticized Kåñëa using those attractive names arising from the performance of his pastimes at that time. Thus, his mind became absorbed in Kåñëa out of hatred. As well, his mind became attracted by the sweetness of Kåñëa’s form. That form did not leave Çiçupäla’s mind (asya cetasaù), which was fixed in Kåñëa (ätmä). Under what conditions? He was absorbed while he was walking, eating, bathing, sitting and sleeping, because of hatred. The rest is clear.

TEXT 47

tatas tam eväkroçeñüccärayaàs tam eva hådayena dhärayann ätma-vadhäya yävad-bhagavad-dhasta-cakräàçu-mälojjvalam akñaya-tejaù-svarüpaà brahma-bhütam apagata-

dveñädi-doñaà bhagavantam adräkñét ||47||

TRANSLATION Abusing Kåñëa by his names and holding his form in his heart, Çiçupäla, freed from the fault of hatred, finally saw the Lord with a brilliant indestructible form, glowing with rays of his cakra held in his hand and meant for killing him.

COMMENTARY Though his utterance of Kåñëa’s name and meditation on his form was done with hatred, he became free of fault – just as if being touched by the Lord – when he was killed. Then by the touch of the cakra he saw the real form of the Lord and attained prema. Thus, he realized Kåñëa.

TEXT 48 tävac ca bhagavac-cakreëäçu vyäpäditas tat-smaraëa-dagdhäkhilägha-saïcayo

bhagavatäntam upanétas tasminn eva layam upayayau ||48||

TRANSLATION Killed quickly by the cakra of the Lord, and having his piles of sin burned by remembrance of the Lord, he was brought to the Lord and enjoyed the embrace of the Lord.

COMMENTARY Endowed with such qualification and freed from his material body by Kåñëa, he attained association of the Lord. According to Haima-koça, anta means svarüpa, near, edge, certainty and destruction. Thus bhagavatäntam means “brought near the Lord.” Laya means embrace. Thus, though Nåsimùa, Räma and Kåñëa are non-different in svarüpa, Kåñëa is svayaà-rüpa, endowed with all qualities which are fully manifested all the time. This gives liberation. Çiçupäla was liberated by the attractiveness of Kåñëa, because of his fully manifested qualities. Because Nåsiàha and Räma did not manifest all those qualities, they did not liberate him even though they killed him.

TEXT 49 etat taväkhilaà mayäbhihitam | ayaà hi bhagavän kértitaç ca saàsmåtaç ca

dveñänubandhenäpi akhila-suräsurädi-durlabhaà phalaà prayacchati kim uta samyag-bhaktimatäm iti ||49|| Viñëu Puräëa 4.15.17

TRANSLATION

I have explained all this to you. Kåñëa, bhagavän, glorified and remembered even with hatred bestows a result (mokña) unattained by the devatäs or demons. What then can be said of the results attained by the devotee?

COMMENTARY Whatever you have asked, I have explained. The meaning is clear. Bhagavän is a compound meaning “possessing all wonderful qualities.” Because of the statement kåñëas tu bhagavän svayam, bhagavän here means svayaà-rüpa Kåñëa. The result attained by the demons is liberation. The devotees, however, in their state of liberation attain the Lord who comes under their control completely. Thus the sage is saying that bhakti to the Lord is necessary and hatred is despicable. Thus it is said:

yogibhir dåçyate bhaktyä näbhaktyä dåçyate kvacit drañöuà na çakyo roñäc ca matsaräc ca janärdanaù

The Lord is seen by the devotees by devotion and is never seen without devotion. He cannot be seen by anger or hatred. Padma Puräëa

Thus the result of hatred was only absoption in the Lord (not that all types of absorption yield the same result). That is meaning of the following verse spoken by Närada:

katamo ’pi na venaù syät païcänäà puruñaà prati tasmät kenäpy upäyena manaù kåñëe niveçayet Somehow or other, one must consider the form of Kåñëa very seriously. Then, by one of the five different processes mentioned above, one can return home, back to Godhead. Atheists like King Vena, however, being unable to think of Kåñëa’s form in any of these five ways, cannot attain salvation. Therefore, one must somehow think of Kåñëa, whether in a friendly way or inimically. SB 7.1.32

TEXT 50

noktaà paräçareëätra sthitau tau pärñadäv iti | kintübhayos tayor äséj janma-trayam itéritam ||50||

TRANSLATION In the Viñëu Puräëa, Paräçara does not mention that Jaya and Vijaya were associates of the Lord from Vaikuëöha, but simply took three births to attain the Lord.

TEXT 51 ataù sarveñu kalpeñu na tau pärñada-jau matau |

anyathä na tayoù pätaù prati-kalpaà samaïjasaù ||51||

TRANSLATION Thus, one should not think that in all kalpas the associates of the Lord fall from Vaikuëöha and become Hiraëyakaçipu. If they were always associates, it would not be proper to have them fall in every kalpa.

COMMENTARY In the Third Canto it is explained that Jaya and Vijaya fell from Vaikuëöha by the curse of the Kumäras, and being killed by the hand of Kåñëa, they returned to Vaikuëöha, with the termination of the curse, after three births. How then can the explanation of Paräçara be used to explain the topmost position of Kåñëa? This verse explains. In the Viñëu Puräëa (atra) Paräçara says that the two took three births without mentioning that they were previously associates of the Lord in Vaikuëöha. Thus he does not consider that in every kalpa (day of Brahmä) Jaya and Vijaya become demons in the material world. It would not be proper to say that being eternal associates of the Lord, they fall in every kalpa from Vaikuëöha. The meaning is this. If one accepts that the kalpävatäras appear in every kalpa and figth with Jaya and Vijaya who fall from Vaikuëöha to perform fighting pastimes with the Lord,

this would contradict the Lord’s statements of affection for his devotee, and statements concerning never returning from Vaikuëöha. Thus in every kalpa the Lord performs fighting pastimes with real demons. Their falling into the material world from Vaikuëöha by the Lord’s will alone is an occasional occurrence.

bhagavän anugäv äha yätaà mä bhaiñöam astu çam brahma-tejaù samartho ’pi hantuà necche mataà tu me The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the brähmaëas’ curse, I would not do so. On the contrary, it has My approval. SB 3.16.29

But it should also be explained that the Lord acted only according to their desire of wanting to see the prowess of their Lord which was sung by the bards. The Lord’s will is dependent on the desire of his devotee.

asyäpi deva vapuño mad-anugrahasya svecchä-mayasya na tu bhüta-mayasya ko ’pi neçe mahi tv avasituà manasäntareëa säkñät tavaiva kim utätma-sukhänubhüteù My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of Yours, which has shown such mercy to me and which appears just to fulfill the desires of Your pure devotees. Although my mind is completely withdrawn from material affairs, I cannot understand Your personal form. How, then, could I possibly understand the happiness You experience within Yourself? SB 10.14.2

bhümir uväca namas te deva-deveça çaìkha-cakra-gadä-dhara bhaktecchopätta-rüpäya paramätman namo ’stu te Goddess Bhümi said: Obeisances unto You, O Lord of the chief demigods, O holder of the conchshell, disc and club. O Supreme Soul within the heart, You assume Your various forms to fulfill Your devotees’ desires. Obeisances unto You. SB 10.59.25

But is this contrary to the statement that the devotee does not return to the material world? No, because returning to the material word by one’s sinful actions is a fault, but coming to the material world by the Lord’s will is not a fault. If that were the case then even the Lord appearing this world would be a matter of criticism. “But could one not say that the statement of “no return” applies only to the spiritual world and not to the Vaikuëöha present on Satya-loka.” This argument is defeated by the statement in the Tenth Canto saying that a person does not fall even after attaining the Vaikuëöha on Satya-loka.

ajänantaù prati-vidhià tüñëém äsan sureçvaräù tato vaikuëöham agamad bhäsvaraà tamasaù param yatra näräyaëaù säkñän nyäsinäà paramo gatiù çäntänäà nyasta-daëòänäà yato nävartate gataù The great demigods could only remain silent, not knowing how to counteract the benediction. Then Lord Çiva reached the luminous realm of Vaikuëöha (on Satya-loka), beyond all darkness, where the Supreme Lord Näräyaëa is manifest. That realm is the destination of renunciants who have attained peace and given up all violence against other creatures. Going there, one never returns. SB 10.88.25-26

TEXT 52

paräçareëa yad gadyaà maitreyäyottarékåtam | çlokékåtya tad evedaà saìkñepeëa vilikhyate ||52||

TRANSLATION

What was explained by Paräçara to Maitreya in prose is now explained in verse briefly.

COMMENTARY Verses now explain the prose of Paräçara’s answer. The meaning is clear.

TEXT 53 nåsiàha-rüpaà hariëä yad äviñkåtam adbhutam |

hiraëyakaçipor asmin viñëu-buddhir na niçcitä ||53||

TRANSLATION Hiraëyakaçipu could not determine that the Lord appearing as the amazing Nåsiàha was actually Viñëu.

TEXT 54 kintv eña puëya-sampannaù ko ’péti kåta-niçcayaù |

raja-udriktatä-nunna-matis tad-bhäva-yogataù ||54||

TRANSLATION He thought Nåsimùa was some ordinary person who had attained that form by previous pious acts, because his (Hiraëyakaçipu’s) mentality was affected by the mode of passion.

TEXT 55 tato ’väpta-vinäçaika-hetukäm akhilottamäm |

aväpa bhoga-sampattià rävaëatve sudurlabhäm ||55||

TRANSLATION He then attained a rare wealth of enjoyment as Rävaëa, greater than all others, only because of being killed by Nåsiàha.

COMMENTARY

Only because of being killed by Nåsiàha (tataù aväpta-vinäçaika-hetukäm) he attained (aväpa) a very rare wealth of enjoyment as Rävaëa.

TEXT 56 viñëutväniçcayän nätidveñän näveça-santatiù |

täà vinä ca bhavet dveño narakäyaiva veëavat ||56||

TRANSLATION Because he did not think of Nåsiàha as Viñëu, he did not have extreme hatred of him. Thus he was not absorbed in the Lord. Without that absorption in the Lord, the hater of the Lord goes to hell like Veëa.

COMMENTARY

Without being absorbed in the Lord (täm vinä), one who is filled with hate like king Veëa goes to hell. It is said katamo ’pi na venaù syät païcänäà puruñaà prati: atheists like King Vena, however, being unable to think of Kåñëa’s form in any of these five ways, cannot attain salvation. (SB 7.1.32) Others like Kaàça who meditated constantly on the Lord in hatred however attained a different goal.

TEXT 57 kintv asya sampat-sampräptis tat-kareëa måteù param | evam ähaiva-çabdena tat-sädguëyam anusmaran ||57||

TRANSLATION

His attainment of wealth was thus only because of being killed by the hand of Nåsiàha. Paräçara uses the word eva to indicate that one should rather remember and appreciate the Lord with his six qualities.

COMMENTARY Tat-kareëa means “by the hand of Nåsiàha.” Eva comes in the phrase niratiçayäm eva akhilam from verse 5.43: only because being killed by Nåsiàha he attained wealth in his next life.

TEXT 58 äveçäbhävato doñänäçäc chuddham apaçyataù |

prakaöa ’pi para-brahma-rüpe taträsya no layaù ||58||

TRANSLATION Because he was not absorbed in the Lord his sins were not destroyed. And thus he could not see the pure Lord. He could not attain the embrace of the supreme Lord Nåsimùa, even though the Lord appeared before him.

COMMENTARY

Hiraëyakaçipu (asya) did not attain the embrace (layaù) of Nåsiàhadeva (para-brahma-rüpe).

TEXT 59 rävaëatve mahäkäma-parädhénékåtätmanaù |

tadvan manuñya-dhér asya çré-räme ’bhün måtäv api ||59||

TRANSLATION Even when born as Rävaëa, he was controlled by great lust for Sétä. Thus he thought of Räma as a human being in the same way as Hiraëyakaçipu, even when he was killed by him.

COMMENTARY This verse shows that during the appearance of Räma the demon attained the same result. Tadvan means in a similar way that Hiraëyakaçipu thought Nåsiàha was a living entity with pious acts. Thus Rävaëa (asya) thought of Räma as a human being, even when killed by the hand of Räma (måtäv api).

TEXT 60 ato ’sau cediräjatve punar äpottamäà çriyam ||60||

TRANSLATION

Thus, when he was born again as Çiçupäla, he attained great wealth.

TEXT 61 tatra kåñëe samastänäm eva nämnäà ramäpateù |

käraëäni pravåttes tu nimittäny abhavaàs tadä ||61||

TRANSLATION In that birth as Çiçupäla, the cause of his uttering all names of Viñëu was actually Kåñëa.

COMMENTARY Now it is explained that Çiçupäla attained liberation when being killed by Kåñëa because of the constant appearance of the çakti of attractiveness – which causes liberation – in Kåñëa. This verse speaks of the attractiveness which arises because of the power of the name and the form of Kåñëa. The cause of Çiçupäla’s uttering all the names of Viñëu (ramäpateù), such as “lotus-eyed one,” was Kåñëa.

TEXT 62 tena niçcitya taà viñëuà svasya dvir-maraëaà yataù |

atidveñän mahäveçät täni nämäni sarvaçaù | jajalpa satataà çaçvan nindä-santarjanädiñu ||62||

TRANSLATION

By calling those names, he discerned that Viñëu was his enemy, who had killed him twice before. He constantly uttered all the names of Viñëu with great hatred and concentration and with an attitude of criticism and scolding.

COMMENTARY

Because he determined that Viñëu who had killed him twice before was present, through uttering those names (tena), he then constantly uttered those names with hatred and concentration and with an attitude of criticism and scolding.

TEXTS 63-64 rüpaà ca tädåçaà dåñövä viñëur eveti niçcayät |

nämavat tac ca sarvatra sarvadä caiva saàsmaran || dagdha-tad-dveñajäghaughaù kñipte cakre ca tad-rucä |

apeta-daitya-bhävo ’nte tathä saàskåta-dåñöikaù | tadä tüjjvalam adräkñét paraà brahma naräkåti ||63||

tadaiva cakra-ghätena daitya-dehe vinäçite | tad eva brahma paramam anulénatvam äyayau ||64||

TRANSLATION

Also, seeing his form with attractive features, he determined that he was seeing Viñëu, and by uttering the names of Kåñëa, he remembered Kåñëa at all times and places. He thus became free of the multitude of sins which had caused his hatred of the Lord. Then, when Kåñëa threw his cakra, his demonic tendencies were destroyed. Thus purified of all false beliefs, he saw the brilliant form of the supreme Brahman in human form. By being killed by the cakra, his demon body was destroyed and he attained the embrace of the supreme Brahman.

COMMENTARY Here the sweetness of his form is described. It was that form (tädåçam) described as having wide lotus-eyes etc. By the sweet names and sweet form of Kåñëa, piles of sins which produced his enmity for the Lord were destroyed. Then by association with the Lord’s cakra, he had his demonic body destroyed and attained knowledge of Kåñëa as the greatest person. With that prema he attained säyujya (the embrace of the Lord). Because svayaà-rüpa Kåñëa has a full manifestation of his çakti of attraction, Çiçupäla attained qualification for the Lord.

TEXT 65 ity uktväpy atra bakyäder mokñam apy arbha-lélayä |

amokñaà kälanemyäder anyaträpéça-ceñöayä | muniù småtvä punaù präkhyat ayaà hi bhagavän iti ||65||

TRANSLATION

Having stated this, Paräçara remembered that Kåñëa liberated Pütanä during his childhood years, whereas Kälanemi was not liberated by the Lord’s activities in another

form (as Ajita). He then said ayam hi bhagavän: Kåñëa is svayam bhagavän (in verse 5.49, from Viñëu Puräëa 4.15.17)

TEXT 66 hi prasiddham ayaà kåñëo bhagavän svayam eva yat |

préëatäà dviñatäà cätaç cetäàsy äkarñati drutam | tasmät kértita ity ädi mähätmyam citram atra na ||66||

TRANSLATION

Since Kåñëa is famous as svayam bhagavän, he immediately attracts the minds of both devotees and demons. Therefore his glorification in this way is not surprising.

COMMENTARY

It is Kåñëa’s çakti of attractiveness which immediately attracts the minds of the devotees and even the inimical demons.

TEXT 67 iti vijïäya gadyänäà härdaà sauhärdataù sphuïam |

tasmät sa eva kaimutyäd bhajanéyatayeñyate ||67||

TRANSLATION Understanding in this way the clear purport of Paräçara’s prose by sympathetic reading, Kåñëa is proclaimed as even more remarkable as an object of worship.

COMMENTARY Understanding the clear intention (härdam – heart) of the prose from taking a favorable perspective (sauhärdataù), Kåñëa (sa) is proclaimed as most worshipable, because by worshipping him so much more can be attained. This is an explanation of the prose phrase kim uta samyag-bhaktimatäm(verse 49). Kåñëa, who by his actions gives liberation to the persons who act inimically towards the Lord, must certainly give liberation to those who have devotion for him – but more than that, he gives himself to them, and becomes dependent upon them.

TEXTS 68-69 athäkhilänäà nämnäà ca pravåttau käraëaà çåëu ||68||

lakñméça-nämäny evätra pravåtter hetu-sämyataù | tathaiva hetubhedäc ca vartante yadu-puìgave ||69||

TRANSLATION

Now hear about Kåñëa being the cause of manifestation of all names. Some names of Näräyaëa are used equally for Näräyaëa and Kåñëa with the same cause. Some names are used for Kåñëa with a different cause.

COMMENTARY

Now there will be an explanation of the phrase: tatra tv akhilänäm eva sa bhagavan-nämnäà käraëäny abhavan (verse 46). Kåñëa is the cause of the manifestation of all the names of Viñëu. The names are of two types: those who cause is the same for both Näräyaëa and Kåñëa, and those whose cause is different when referring to Kåñëa.

TEXT 70 daityäriù puëòarékäkñaù çärìgé garuòa-vähanaù | pétämbaraç cakra-päëiù çrévatsäìkaç caturbhujaù | ity ädény atra nämäni pravåtter hetu-sämyataù ||70||

TRANSLATION

Examples of names used for both with the same cause are daityäri: enemy of the demons; puëòarékäkña: lotus-eyed one; çärìgé: holder of the bow; garuòa-vähana: rider of Garuòa; pétämbara: he who wears yellow cloth; cakra-päëi: he who holds the cakra; çrévatsäìka: he who is ornamented with the çrévatsa; caturbhuja: the lord with four arms.

COMMENTARY

Here names which are used for both with the same cause or meaning are described.

TEXT 71 vasudevasya putratvät väsudevo nigadyate |

madhu-vaàçe yato jätaù kathyate mädhavas tataù ||71||

TRANSLATION Because he is the son of Vasudeva, Kåñëa is called Väsudeva. Because he comes in the dynasty of Madhu, he is called Mädhava.

COMMENTARY Now names whose cause is specifically Kåñëa alone are explained. Kåñëa is called Väsudeva and Dämodara for these specific reasons.

TEXT 72 çré-hari-vaàçe ’pi–

sa ca tenaiva nämnätra kåñëo vai däma-bandhanät | goñöhe dämodara iti gopébhiù parigéyate ||72||

TRANSLATION

Hari-vaàça says: Kåñëa is named Dämodara because he was bound up by a cord in the yard. In this way he is glorified by the gopés. Hari-vaàça 2.7.36

TEXTS 73-74 tatraiva –

adho ’nena çayänena çakaöäntara-cäriëä |

räkñasé nihatä raudré çakuné-veça-dhäriëé || pütanä-näma sä ghorä mahäkäyä mahäbalä |

viña-digdhaà stanaà kñudrä prayacchanté janärdane ||73|| dadåçur nihatäà tatra räkñaséà vana-gocaräù |

punar jäto ’yam ity ähur uktas tasmäd adhokñajaù || iti ||74||

TRANSLATION The same work also says: Kåñëa, sleeping beneath a cart, killed the angry, strong, ferocious, demoness Pütanä, with huge body, who, wearing the dress of a nurse, had given her breast covered with poison to him. When the cowherd people saw that dead demoness and concluded that Kåñëa had been reborn, they called him Adhokñaja (born from beneath the axel of the cart). Hari-vaàça 158.30-32

COMMENTARY These verses explain how Kåñëa is the cause of the name Adhokñaja. The sister of Baka (çakuné) was killed by Kåñëa (anena) who was sleeping below the cart. She is described as being dressed as a nurse etc. Kåñëa is described as sleeping on a small bed beneath a cart. He was called Adhokñaja because he was born again (ja) beneath the axel (adhaù akña) of the cart49.

TEXT 75 eño ’dhaù çakaöasyäkñe punar jäta ivety ataù | adhokñaja iti prähur iti öékä kåtoditam ||75||

TRANSLATION

Çrédhara explains in his commentary that Kåñëa was called Adhokñaja because he was as if born again under the axel of the cart.

COMMENTARY This explains Kåñëa’s second birth beneath the axel.

TEXT 76 tatraiva –

ahaà kilendro devänäà tvaà gaväm indratäà gataù | govinda iti lokäs tväà gäsyanti bhuvi çäçvatam ||76||

TRANSLATION

It is also said there: The people constantly praise you on earth as Govinda because just as I am the king of the devatäs, you are the king (indra) of the cows (go). Hari-vaàça 2.9.45

49 Nanda thought that Kåësa had been saved from death by good fortune. Thus he was considered born again.

COMMENTARY

This describes Kåñëa being called Govinda. Kåñëa was the controller (indra) of the käma-dhenus (gaväm), and thus is called Govinda.

TEXT 77 tatraiva –

mamopari yathendratvaà sthäpito gobhir éçvaraù | upendra iti kåñëa tväà gäsyanti divi devatäù ||77||

TRANSLATION

It is also said there: The devatäs in heaven praise you as Upendra, O Kåñëa, because the cows have established you, the Lord, above me as the real Indra (upari + indra). Hari-vaàça 2.9.46

COMMENTARY This verse explains that because he is greater than Indra, he is called Upendra.

TEXT 78 çré-viñëu-puräëe –

yasmät tvayaiva duñöätmä hataù keçé janärdana | tasmät keçava-nämnä tvaà loke jïeyo bhaviñyasi ||78|| iti |

TRANSLATION

It is said in the Viñëu Puräëa: O Janärdana, since you killed the evil Keçé demon, you will be known in this world as Keçava. Viñëu Puräëa 5.16.23

COMMENTARY This verse explains the origin of the name Keçava. This is a statement of Närada. Because he killed the demon Keçé he is called Keçava.

TEXT 79 ity ädiny atra nämäni pravåtter hetu-bhedataù |

eñäà pravåtter hetutvam anyad eva ramäpatau ||79||

TRANSLATION These are examples of names which have a different cause when they are used to describe Kåñëa. The reasons that these names are used for Kåñëa are different from the reasons that they are used for Näräyaëa.

TEXT 80 kià cäsuräëäà dviñatäà kåñëam apräpya nänyataù | kuto ’pi muktir ity äkhyäd eva-kära-dvayena saù ||80||

TRANSLATION What is the question of liberation for the demons and haters of the Lord from other forms of the Lord? Unless they are killed by the hand of Kåñëa, they cannot attain liberation. This is understood from the use of the word eva twice in the Gétä in the verses where Kåñëa says mäm apräpya eva: not attaining me (BG 16.19-20).

COMMENTARY

The statement of the Viñëu Puräëa that only the svayaà-rüpa Kåñëa gives liberation to the demons is supported by the Gétä. Sa refers to Kåñëa and anyataù means “from other forms of the Lord such as Nåsiàha.”

TEXTS 81-82

tathä hi çré-gétäyäà tän ahaà dviñataù krürän saàsäreñu narädhamän | kñipämy ajasram açubhän äsuréñv eva yoniñu ||81|| äsuréà yonim äpannä müòhä janmani janmani |

mäm apräpyaiva kaunteya tato yänty adhamäà gatim ||82|| iti |

TRANSLATION I cast those hateful, cruel, and lowest of humans, constantly doing evil deeds, into repeated birth and death in the wombs of demons. Taking birth as demons birth after birth, these fools, not being killed by my hand, then go to the lowest status of life, O son of Kunté. BG 16.19-20

COMMENTARY Mäm apräpya means “not being killed by my hand.”

TEXT 83 mäà kåñëa-rüpiëaà yävan näpnuvanti mama dviñaù |

tävad evädhamaà yonià präpnuvantéti hi sphuöam || 83 ||

TRANSLATION As long as those who hate me do not contact me in the form of Kåñëa, they attain low birth. This is clearly stated.

COMMENTARY The meaning of the Gétä verse is explained. The meaning is clear.

TEXT 84 tasmät trayäëäm eväyaà çreñöha ity atra vismayaù |

ko vä syät na tathä yasmät svabhävo ’nyatra dåçyate ||84||

TRANSLATION

Therefore of the three forms of Nåsiàha, Räma and Kåñëa, Kåñëa is the best. This is not astonishing because the nature revealed in Kåñëa is not seen in the others.

COMMENTARY The conclusion is here given. Among the three forms of Nåsiàha, Räma and Kåñëa, Kåñëa (ayam) is the best. What is astonishing about this? There should be no astonishment, because his nature, having a full manifestation of qualities such as giving liberation to the demons, is not seen in Nåsiàha or Räma (anyatra).

TEXT 85 ato manvakñara-manoù kalpe sväyambhuvägame | püjyante ’syävåtitvena räma-siàhänanädayaù ||85||

TRANSLATION

Because Kåñëa is svayaà-rüpa, it is stated in the Sväyambhuva Ägama in the chapter describing the fourteen-syllable mantra, that Räma and Nåsiàha are worshipped as the ävaraëa deities of Kåñëa.

COMMENTARY Because Kåñëa is the svayaà-rüpa (ataù), in the discussion of the fourteen-syllable mantra (manvakñara-manoù) Räma and Nåsiàha are worshiped as ävaraëa deities of Kåñëa. There it is said:

catvaro väsudevädyäh pujyante mahaçaktikäù pürvädi-dikñu kramaço vidikñu parameçvaräh çré-räma-siàha-vadana-kürmopendrä mahädbhütäù The four starting with Väsudeva, holding great powers, are worshipped in the four cardinal directions starting with east, and then in the other directions the forms of the Supreme Lord of great wonder – Räma, Nåsiàha, Kürma and Vämana – are worshipped.

TEXT 86

nanv idaà çrüyate çästre mahä-väräha-väkyataù | sarve nityäù çäçvatäç ca dehäs tasya parätmanaù |

hänopädäna-rahitä naiva prakåtijäù kvacit || paramänanda-sandohä jïäna-mäträç ca sarvataù |

sarve sarva-guëaiù pürëä sarva-doña-vivarjitäù ||86||

TRANSLATION There is the following objection: But it is said in the scriptures such as Mahä-varäha Puräëa: All the forms of the Lord are eternal, appearing constantly within the material world with bodies of Paramätmä, without any destructible elements made of prakåti. They

are completely filled with the highest bliss and knowledge, full of all good qualities and devoid of all faults.

COMMENTARY

Because one Kåñëa becomes many forms, it is proper to say that he is always complete, for it is said eko ’pi san bahudhä yo vibhäti: the one form of Kåñëa becomes many. (Gopäla-täpané Upaniñad) Therefore, it cannot be said that sometimes the Lord is incomplete, for it is impossible to break the Lord into pieces. Some persons object in this way. The proof that all forms are perfect is then given from Matsya Puräëa. Again and again the forms appear within the material world (çäçvataù). Though one cannot distinguish the body of the Lord from the Lord, a distinction is made here just as one says “the form of the conscious soul,” where there is no difference between the form and the soul. They are without destructible elements since everything in the Lord is non-different from his svarüpa. The rest is clear.

TEXT 87 kià ca närada-païcarätre –

maëir yathä vibhägena néla-pétädibhir yutaù | rüpa-bhedam aväpnoti dhyäna-bhedät tathä vibhuù ||87||iti |

TRANSLATION

Just as the vaidürya gem glows blue, yellow and other colors, so the Lord by different meditations attains different forms.

COMMENTARY Just as the vaiòürya gem (maëi) shows variety because of having many different colors, but does not become less in any of these displays, so the Lord assumes many forms which are never less.

TEXT 88 tasmät kathaà täratamyaà teñäà vyäkhyäyate | atrocyate pareçvatvät pürëä yadyapi te ’khiläù |

tathäpy akhila-çakténäà präkaöyaà tatra no bhavet ||88||

TRANSLATION Therefore, why is it explained that there are differences among the avatära forms? It is said in the scriptures that they are all complete since they are all the Supreme Lord. However, the avatäras do not display all of the powers.

COMMENTARY This verse gives the answer to the objection. Though all these forms, that is the viläsa and sväàça, are complete like the svayaà-rüpa (te ’khiläù pürëä), all powers are not displayed in any form which is viläsa or sväàça (tatra). Though the scriptures say that all those

forms are complete (verse 86), there are also statements such as ete cäàça kaläù puàsaù, which explain that Kåñëa is the aàçé. It is correct to say that all forms are perfect, since they possess all good qualities, but there is no fault in calling Kåñëa the aàçé because he displays all of the qualities whereas the viläsa and sväàça forms do not. If this explanation is not accepted, then the latter statement ete cäàçä kaläù puàsaù would have to be rejected.

TEXT 89 aàçatvaà näma çakténäà sadälpäàça-prakäçitä |

pürëatvaà ca svacchayaiva nänä-çakti-prakäçitä ||89||

TRANSLATION Aàça means manifesting at all times only a small portion of the powers of the Lord. Pürëa means manifesting many of the powers by the Lord’s free will.

COMMENTARY Someone may argue that since the viläsa and sväàça forms possess all the qualities, then they must sometimes show all these qualities. This verse defeats this argument, by describing the characteristics of the aàça. Aàçatvam here means the position of tad-ekätma-rüpa. Kåñëa, when taking the form of Näräyaëa, will display only the qualities which have been described in relation to Näräyaëa in the scriptures, and will not display all the qualities of Kåñëa. Thus there is no contradiction in describing the viläsa and sväàça forms as partial manifestations. Thus forms such as Nåsiàha do not display the qualities of giving liberation to the demons and all-attractiveness displayed by Kåñëa. Consequently those forms do not give liberation to the demons. Proposing that all the forms display all the powers would be contrary to the conclusion of scriptures. It is described in the Bhägavatam that Lakñmé desired the dust of Kåñëa’s feet. If Näräyaëa manifested all qualities of Kåñëa, this would not occur. If Räma manifested all qualities of Kåñëa, the sages on seeing Räma would not have desired to see Kåñëa. But this is described in the Padma Puräëa. If the three puruña forms had all qualities of Kåñëa, they would not be described in Brahma-saàhitä as Kåñëa’s aàças. In many scriptures it is described that Saìkarñaëa takes Väsudeva as his superior and worships him, and Lakñmaëa and his brothers worship Räma with great devotion. If they all displayed full powers this would be impossible. Though Balaräma is Kåñëa’s elder brother he speaks as follows:

keyaà vä kuta äyätä daivé vä näry utäsuré präyo mäyästu me bhartur nänyä me ’pi vimohiné Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Kåñëa, for who else can bewilder Me? SB 10.13.37

The aàçé (pürëatvam) has the ability to manifest a variety of powers by his will alone. Thus the aàças manifest by the aàçé. The aàçé does not manifest by the aàça. Because Kåñëa is the aàçé, all others are manifest from him. He is not manifested from any other form. .

TEXT 90 çaktir aiçvarya-mädhurya-kåpä-tejo-mukhä guëäù |

çakter vyaktis tathävyaktis täratamyasya käraëam ||90||

TRANSLATION Çakti or power means the qualities of controlling others, sweetness, mercy and control of karma and time. The manifestation and non-manifestation of çakti is the cause of grading the aàçé and the aàça.

COMMENTARY This verse gives the meaning of çakti. Aiçvarya means control of all others. Mädhuryam means “possessing beauty in all circumstances.” Kåpä means the desire to destroy suffering of others without any motive. Tejas means the power of subduing time, matter, etc. Other qualities such as omniscience, affection for his devotees, being controlled by his devotees are included. Then the difference between the aàçé and the aàça is summarized. Täratamyasya means the difference between the aàçé and the aàça.

TEXT 91 çaktiù samäpi püryädi-dähe dépägni-puïjayoù |

çétädy-ärti-kñayenägni-puïjäd eva sukhaà bhavet ||91||

TRANSLATION Though the çakti of the lamp and the bonfire is the same in that both can burn down a town, only from the bonfire one obtains comfort because it destroys cold and other types of suffering.

COMMENTARY From completeness, the highest happiness is attained, and from a partial display of qualities, the highest happiness is not attained. An example is given to explain this. Though both the lamp and the bonfire have the same capacity to burn down a city, from the bonfire one attains great happiness through its capacity to destroy suffering from cold. This is not available from the lamp.

TEXT 92 evam eva guëädénäm äviñkäränusärataù |

bhava-dhvaàsena saukhyaà syät bhaktädénäà yathä-yatham ||92||

TRANSLATION Thus, according to the amount of manifestation of qualities, the Lord produces happiness in the devotees, yogés and hearers, by his destruction of material existence.

COMMENTARY

Though the çakti to destroy demons and the çakti to destroy ignorance in the devotees exists within Nåsiàha (sväàça) and Kåñëa (aàçé), the highest bliss arises from Kåñëa, like the bonfire, because he always manifests all qualities, such as giving liberation to the demons he kills by destroying their demonic material existence. From Nåsiàha and other forms the demons are given rare enjoyment, but not the destruction of their material existence. Ädénäm means yogés and those who hear about the Lord.

TEXT 93

ekatvaà ca påthaktvaà ca tathäàçatvam utäàçitä | tasminn ekatra näyuktam acintyänanta-çaktitaù ||93||

TRANSLATION

It is not unsuitable for Kåñëa to be one and many, aàçé and aàça because he has unlimited inconceivable energy.

COMMENTARY Someone may say, “You are saying Kåñëa is svayaà-rüpa and Nåsiàha is his aàça only because you have a greater liking for Kåñëa.” You can make this objection if we claimed that all the forms were different. However the objection has no foundation because Kåñëa has inconceivable powers by which he is both one and many.

TEXT 94 tatraikatve ’pi påthak prakäçitä, yathä çré-daçame –

citraà bataitad ekena vapuñä yugapat påthak | gåheñu dvy-añöa-sähasraà striya eka udävahat || 94 ||

TRANSLATION

His is a display of many forms though he is one is described in the Tenth Canto: It is quite amazing that in a single body Lord Kåñëa simultaneously married sixteen thousand women, each in a separate palace. SB 10.69.2

COMMENTARY The author quotes the statement of Çukadeva. Though Kåñëa is one, in one body he married sixteen thousand women at the same time. He was one, but appeared with many forms.

TEXT 95

påthaktve ’py ekarüpatäpattiù, yathä pädme – sa devo bahudhä bhütvä nirguëaù puruñottamaù |

ekébhüya punaù çete nirdoño harir ädikåt || 95 || iti |

TRANSLATION Padma Puräëa explains that, though he has different forms, he is actually one:

The Lord, without material qualities, the supreme person, becomes many. Then again becoming one, the creator, without fault, takes rest.

COMMENTARY By his inconceivable power he is one but also has many forms.

TEXT 96 yathä çré-daçame–

yajanti tva-mayäs tväà vai bahu-mürty-eka-mürtikam || 96 || iti |

TRANSLATION It is said in the Tenth Canto: Absorbing their minds in thought of You, they worship You as the one Supreme Lord manifesting in multiple forms. SB 10.40.7

COMMENTARY This statement of Akrüra shows that one Lord exists as both aàçé and aàça. He is aàçé (eka-mürtikam) and he has many aàças (bahu-mürti). This proves that he is one.

TEXT 97 kaurme ca –

asthülaç cänaëuç caiva sthülo ’ëuç caiva sarvataù | avarëaù sarvataù proktaù çyämo raktäkta-locanaù |

aiçvarya-yogäd bhagavän viruddhärtho ’bhidhéyate || 97||

TRANSLATION Kürma Puräëa says: Because he has inconceivable powers, the Lord is described as having contrary qualities such as being solid and not solid, big and small, without color and blackish with red eyes.

COMMENTARY These lines show the contradictory energies of Kåñëa. Since the Supreme Lord is composed of knowledge and bliss, he is devoid of material qualities such as bigness or smallness. Thus the qualities mentioned in the verse must be those of his svarüpa. It is seen that his form of the thousand-headed puruña and the expanded form of Vämana are huge. He is said to be without color since he is without material qualities, but he is also said to be blackish with red eyes. Meghäbhaà vaidyutämbaram: he has the complexion of a cloud and wears cloth the color of lightning. (Gopäla-täpané Upaniñad) Sa mäm åsabho lohitäkñaù: he has reddish tipped eyes.50 How can this be said? Because of his inconceivable powers (aiçvarya-yogät) he is said to have mutually contradictory qualities (viruddhärthaù).

50 This seems to be a misquote.

TEXT 98 tathäpi doñäù parame naivähäryaù kathaïcana |

guëä viruddhä apy ete samähäryäù samantataù ||98||

TRANSLATION Still, the fault of birth and transformation can never be found in the Supreme Lord. But contrary qualities are found together in the Lord.

COMMENTARY Because he has such qualities, should not one consider that Kåñëa is non-eternal? Faults such as transformation and birth cannot be found in the Lord. Contrary qualities mentioned above are found together in the Lord.

TEXT 99 çré-ñañöha-skandhe ca mitho viruddhäcintya-çaktitvaà yathä gadyeñu –

duravabodha iväyaà tava vihära-yogo yad açaraëo ’çaréra idam anavekñitäsmat-samaväya ätmanaivävikriyamäëena sa-guëam aguëaù såjasi harasi päsi ||99||

TRANSLATION

In the Sixth Canto there is a prose description of the contrary qualities coexisting by the Lord’s inconceivable power: O Lord, You need no support, and although You have no material body, You do not need cooperation from us. Since You are the cause of the cosmic manifestation and You supply its material ingredients without being transformed, You create, maintain and annihilate this cosmic manifestation by Yourself. SB 6.9.34

COMMENTARY The devatäs, in fear of Våträsura, began to praise the Lord with these statements. Your activities of play (vihära-yogaù) seem difficult to understand. This means that those activities are easy to understand for those who know about the Lord’s inconceivable powers, but difficult to understand for others who resort to logic, because, though you are without shelter and without material body, and do not need to take help (samaväya) from us, you create this universe full of qualities by yourself without undergoing any change. A potter makes use of earth and by actions of his body, with the assistance of a potter’s wheel, creates a pot, and undergoes fatigue as a change. But since you do not have a material body for performing actions, and do not take assistance or undergo change, and yet you create this whole universe, your actions are hard to understand. The Lord endowed with three energies is the cause of the universe. Though you, in possession of the jéva and prakåti, transform yourself in this universe, you do not lose control over the jéva or prakåti, and, being the possessor of spiritual power, you are the cause of this transformation by your will alone. In this way you are difficult to understand.

TEXT 100

atha tatra bhavän kià deva-dattavad iha guëa-visarga-patitaù päratantryeëa svakåta-kuçaläkuçalaà phalam upädadäti | aho svid ätmäräma upaçama-çélaù samaïjasa-darçana

upäste iti ha väva na vidämaù ||100||

TRANSLATION Are you like an ordinary person, who, after having fallen into the transformation of guëas, by becoming involved in battles between the devatäs and demons, accept their happiness and distress as your own by becoming dependent on them, after showing them mercy? Or are you like a self-contented soul, seeing all things as equal. We do not know. SB 6.9.35

COMMENTARY It has just been stated that the Lord’ protects the universe. Even that is hard to understand. That is expressed in this verse. Are you like Devadatta, an ordinary man who becomes absorbed in ideas of friends, neutrals and enemies for building a house or acquiring land, and who consequently experiences suffering and happiness as results of his sinful or pious actions? In protecting the universe do you accept as your own (upädadäti) the results in the form of happiness and distress (kuçaläkuçalaà) actually created by the devatäs, being controlled by them after showing mercy to them (päratantryeëa), after falling into a transformation of guëas—becoming involved in the form of battles between the devas and demons? Or do you, of tranquil nature, enjoying in the self, remain without accepting that happiness and distress, being merely the witness, without deviating from your spiritual energy? We do not know.

TEXT 101 na hi virodha ubhayaà bhagavaty aparigaëita-guëa-gaëe éçvare anavagähya-mähätmye ’rväcéna-vikalpa-vitarka-vicära-pramäëäbhäsa-kutarka-çästra-kalitäntaù-karaëäçaya-

duravagraha-vädinäà vivädänavasare uparata-samasta-mäyä-maye kevala evätma-mäyäm antardhäya ko nv artho durghaöa iva bhavati svarüpa-dvayäbhävät sama-viñama-maténäà

matam anusarasi yathä rajju-khaëòaù sarpädi-dhiyäm ||101||

TRANSLATION O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable to the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgments inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for You? Since

there is no duality in Your constitutional position, You can do everything by the influence of Your energy. A rope causes fear for a bewildered person who considers it a snake, but not for a person with proper intelligence who knows it to be only a rope. Similarly, You, as the Supersoul in everyone’s heart, inspire fear or fearlessness according to one’s intelligence, but in You there is no duality. SB 6.9.36-37

COMMENTARY It is impossible to be simply a witness in protecting the universe, for you protect the universe by killing so many evil persons. This seems to be like the foolish man maintaining half-a-chicken which is dead. By materialistic vision there seems to be contradiction, but by recognizing the inconceivable power of the Lord, there is no contradiction. There is nothing contrary within you because in the actions of the creator to kill the evil and protect the good there is always neutrality and self-enjoyment (ubhayam). Thus it is not correct that the materialists criticize these seeming contradictions, because you possess inconceivable powers. Many adjectives are then used to support this lack of contradiction in the Lord. The Lord is endowed eternally with the six qualities (bhagavati), has unlimited qualities such as being affectionate to the devotees and having desires which are always fulfilled. He controls all (éçvare), and is hard to understand for those having no devotion (anavagähya-mähätmye). Because his desires are easily fulfilled, he does not have fatigue in creating the universe. Because he is affectionate to the devotees, he kills those who hate the devotees. Because he has absolute control, he punishes the disobedient. Because he is bhagavän, he is eternally engaged in pastimes and completely detached from all material objects. Thus he cannot have any bad quality. Do some learned scholars not tolerate such a Lord? In answer to this it is said: the Lord is beyond (anavasare) the arguments of those who argue. In their hearts, gripped by false scriptures similar to the persons who propound them — person who cannot see the truth (arväcéna) and are inundated with speculation (vikalpa) — resides great stubbornness (duravagraha). Vikalpa or speculation takes the form of “It may be like this, or it may be like that.” Vitarka or conjecture takes the form “Is that correct in this case?” Vicära or determination takes the form “it is certainly like that.” In this, there is an appearance of truth (pramäëäbhäsa) but this is actually despicable speculation (kutarka). “But you have your external energy which deludes us like a magician’s show. Perhaps your actions of creation are of the same sort, apparent but not real.” This doubt is answered in the next statement. No, your çakti is real, because the effects produced in manifesting this world are real according the scriptures. Yäthätathyato ‘rthän vyadadhät: You create real objects. (Éçopaniñad 8) The appearance of the material world is not like a magician’s illusory trick (uparata-samasta-mäyä-maye—your actions are completely devoid of illusion). “But does this not contradict the statement that the Lord is self satisfied, ätmäräma?” No, because the Lord is pure knowledge, without accepting the distinction of quality and possessor of quality (kevala eva). “But is this not contradicted by the statement saying

that the Lord has pastimes (vihära-yogaù)?” Since the Lord has placed within himself (antardhäya) inconceivable energy (ätma-mäyäm) in the form of the icchä-çakti, what is impossible? Everything becomes easily done. Çabda-mahodadhi says “ätmamäyä means the desire of the Lord.” “O devatäs! Do you desire my two forms?” One is with qualities manifested temporarily (çäntodita) and the other is without qualities manifested eternally. One form called bhagavän has qualities, and the other form called kevala has no qualities. Though there is actually one form because of non-difference, there is an appearance of two by different conceptions. Thus the author of Vedänta says gati-sämänyät: in all the Vedas, there is only one form of Brahman. (Brahma-sütra 1.1.10) It is said:

cayas tviñäm ity avadhäritaà purä tataù çaréréti vibhavitäkröim vibhür vibhaktävayaà pumän iti kramäd amuà närada ity abodhi saù Närada realized Kåñëa as a mass of light and then realized that it was a form with a body. Then he recognized various limbs and understood that this was a man. Çiçupäla-vadha 1.3

Thus Närada had different realizations of one form from far and near. Similarly, the one form of the Lord is perceived as impersonal by jïäna and as bhagavän by bhakti. In the one substance there are no different forms at all. But if that is so, why do we have so many opinions? These arise from the Lord alone, for you, the Lord, create the various opinions according to the high or low intelligence of the different people who do not know you in truth. This is just like the perception of a rope, which can be mistaken for a snake, a rod, a stream or a garland. This is understood from the Gétä:

bhavanti bhävä bhütänäà matta eva påthag-vidhäù All these various qualities of living beings are created by Me alone. BG 10.5

TEXT 102

vinä çaréra-ceñöatvaà vinä bhümyädi-saàçrayam | vinä sahäyäàs te karmävikriyasya sudurgamam ||102||

TRANSLATION

Without activities of a material body, without the support of material earth, without assistance of others, without undergoing transformation, your actions are hard to understand.

COMMENTARY Now the author explains the prose in verses. Açaraëa (without shelter) in the prose is related to “without the support of material earth” in this verse. Amara-koña says that çaraëa means a house and protector. Anavekñita in the prose is explained by “without

assistance” in this verse. Vihära-yoga in the prose is explained as “actions” in this verse. Duravabodham is explained as “hard to understand” in this verse.

TEXT 103 ukto guëa-visargeëa deväsura-raëädikaù |

tasmin patita äsaktaù päratantryas tu tad bhavet | yadäçriteñu deveñu päravaçyaà kåpäkåtam ||103||

TRANSLATION

Guëa-visarga refers to the battles between the devas and demons. Attached (patita) to these battles, you become dependent on them. This means that when the devatäs take shelter of you, being merciful to them, you come under their control.

COMMENTARY The next prose selection is explained.

TEXT 104 tena svakåtam ätméya-kåtaà çubha-çubhetarat |

sukha-duùkhädi-rüpaà kià phalaà svékurute bhavän ||104||

TRANSLATION By being merciful, do you accept as your own the reactions – in the form of happiness and distress – accrued by the devatäs as a result of their actions?

COMMENTARY The word svakåta is explained. It means the results accrued by the devatäs actions in the form of happiness and distress. Do you consider the results as your own?

TEXT 105 ätmärämatayä kiàvä tatrodästetaräm iti |

na vidmaù kintu naivedaà viruddham ubhayaà tvayi ||105||

TRANSLATION Or because you are ätmäräma, are you completely indifferent to all this? We do not know. But there is no contradiction because both can exist in you.

COMMENTARY This is not possible. Then the conclusion comes. It is possible that contrary qualities can exist in you, because of your inconceivable powers. .

TEXT 106 tatra hetur bhagavatéty ädi proktaà pada-dvayam |

tathaiveçvara ity ädi-padänäà païcakaà matam ||106||

TRANSLATION

The cause is explained in the next two sentences where five phrases describe the Lord (bhagavati): apariganita-guëa-gaëa, éçvare, anavagähya-mähätmye, anavasare, and uparata-samasta-mäyä-maye.

TEXT 107 bhagavattvena särvajïaà sad-guëatvaà tathänyataù |

brahmatvaà kevalatvena labhyate tatra ca sphuöam ||107||

TRANSLATION The word bhagavati indicates the Lord’s omniscience and the next phrase indicates other good qualities. Kevalam indicates impersonal Brahman.

COMMENTARY What is to be understood about the Lord from the seven words used to describe him (bhagavati, the five phrases, and kevale)? Anyataù indicates qualities expressed by the phrase aparigaëita-guëa-gaëe, which states that he has innumerable good qualities, or can indicate all the qualities expressed by the five phrases. Sad-guëattvam means qualities such as affection for the devotee, removing the suffering of the devotee, and destroying the demons. The seventh word kevale indicates impersonal Brahman devoid of those qualities.

TEXT 108 yady api brahmatä-hetoù sarvatra syät taöasthatä |

tathäpy ädi-guëa-dvayyä bhaved bhaktänukülatä ||108||

TRANSLATION Though the Lord should be indifferent to all beings since he is impersonal Brahman, he is affectionate to the devotees because he also has the first two qualities mentioned.

COMMENTARY If the Lord is impersonal then his essential nature would be to show indifference to the devatäs and devotees. That is not so, because the first two terms (ädi-guëa-dvayyä) – bhagavati and aparimita-guëa-gaëa – indicate affection for the devotee. These two are the essential nature of the Lord as much as kevala or brahman.

TEXT 109 nanv ekasya svarüpasya dvairüpyaà katham ekadä |

taträha arväcéneti tädåçänäà hi vädinäm | vivädasyänavasare tasya tävad agocare ||109||

TRANSLATION

How can there be two simultaneous forms for one form? The Lord is beyond the arguments of the arguers described.

COMMENTARY

Will Brahman become something else because of transformation of that unique oneness? This is expressed here. The answer is also given.

TEXT 110 ato ’cintyätma-çaktià täà madhye kåtyätra durghaöaù | ko nv arthaù syäd viruddho ’pi tathaiväsyä hy acintyatä | sä ca nänäviruddhänäà käryäëäm äçrayän matä ||110||

TRANSLATION

With his inconceivable energy in the center, what contradictory natures will be difficult to coexist in the Lord? The inconceivable nature of his energy is intrinsic to that energy. That inconceivability should be inferred as the cause of various contradictory effects.

COMMENTARY The conclusion about the supreme being is now given. Because of his inconceivable energy, it is not impossible for the Lord’s qualities of being the doer of all things and being indifferent to all things – though contrary to each other – to co-exist in him. The inconceivability of his energy (asyäù) is its very nature (tathaiva). That inconceivability (sä) should be inferred (matä) as the cause of various contrary effects.

TEXT 111 çrutes tu çabda-mülatväd iti ca brahma-sütra-kåt | acintyäù khalu ye bhävä na täàs tarkeëa yojayet |

iti skända-vacas tac ca maëyädiñv api dåçyate ||111||

TRANSLATION As well the author of Brahma-sütras says çrutes tu çabda-mülatvät: the statements of çruti-çästra are the root of real knowledge. Skanda Puräëa says acintyäh khalu ye bhävä na täàs tarkeëa yojayet: logic cannot be used to explain conditions which are inconceivable. Inconceivable power is even seen in jewels and other objects.

COMMENTARY Not only can inconceivable power be inferred, but it is proven through scriptures. The faults of transformation and misery found in a maker such as an aged potter are not found in the Lord. Why? The scriptures say the Lord, though doing everything, is not touched by transformation or other faults. Sa viçva-kåd viçva-vid ätma-yoniù: the Lord is the maker of the universe, the knower of the universe and the source of all souls. (Çvetäçvatara Upaniñad 6.16) niñkalaà niñkriyaà çäntaà niravadyaà niraïjanam: he is without parts, without action, peaceful, without fault, without blemish. (Çvetäçvatara Upaniñad 6.19) How can the scriptures say two contrary things? This is because the scriptures describe the inconceivable nature of the Lord. Then an example from the småtis is given. And if this power exists in material objects like gems, how much more it will be evident in the Lord!

TEXT 112

tädåçéà ca vinä çaktià na sidhyet parameçatä | yataç cänavagähyatvenäsya mähätmyam ucyate ||112||

TRANSLATION

The supremacy of the Lord could not be considered complete without this inconceivable energy. Because of this inconceivable energy, the power of the Lord is said to be unfathomable.

COMMENTARY Yataù means “because of the inconceivable energy.” The rest of the verse is clear.

TEXT 113 ajïänam indra-jälaà vä vékñyate yatra-kutracit |

ato na päramaiçvaryaà tena tasya prasidhyati ||113||

TRANSLATION Amazing events are sometimes perceived due to ignorance or trickery. However, the powers of the Lord are not established by taking advantage of people’s ignorance or by illusory tricks.

COMMENTARY One cannot say that the Lord’s contrary acts are caused by ignorance or trickery. If a person has ignorance of a rope, that state of ignorance gives rise to the thinking that the object (the rope) is a snake. The tricks of a magician make people believe in various objects. The position of the Lord is not established through people’s ignorance of a rope or by the tricks of a magician. The Lord does not resort to ignorance or trickery when he displays inconceivable powers.

TEXT 114 tac ca tasya na héty äha sphuöaà coparatety adaù |

tathä bhagavatéty ädi-padänäà ñaö-tayasya ca | bhavet prayoga-tätparyam atra niñphalam eva hi ||114||

TRANSLATION

The words such as uparata-samasta-mäyä-maye (he is free of all illusion) clearly indicate that his show of powers are not a deception. Also the meaning of the six phrases starting with bhagavati to describe the Lord previously would become meaningless if the Lord used illusion to perform his actions.

COMMENTARY This verse gives the reason why one should not accept the Lord’s extraordinary acts as illusion. If one accepts ignorance or trickery as the cause of the Lord’s astonishing actions, the meaning conveyed by the six phrases starting with bhagavati would be meaningless. What would the words convey?

TEXT 115 tasmän na çästra-yuktibhyäm ubhayaà tad virudhyate |

tathäpy uccävaca-dhiyäm anevaà-tattva-vedinäm | matänusärato bhäsi rajjüvat tvaà tathä tathä ||115||

TRANSLATION

Thus, the Lord’s capacity to protect the world and remain indifferent are not contrary, by both scripture and logic, which establish the inconceivable powers of the Lord. The Lord appears according to the views held by persons who have various opinions and do not know the truth about him, just as a rope appears to be a snake to persons in ignorance.

COMMENTARY If both (ubhayam)–protecting the world and remaining different–are not contradictory, if that is the true nature of the Lord, why are there so many differing opinions? The answer is given. This has already been explained.

TEXT 116 nanu bhoù kevalaà jïänaà brahma syäd bhagavän punaù |

nänädharmeti taträpi svarüpa-dvayam ékñyate || iti präha svarüpeti tat-svarüpasya naiva hi |

kadäpi dvaitam ekasya dharma-dvayam idaà dhruvam ||116||

TRANSLATION A doubt arises. It is said that the Lord is impersonal Brahman without qualities and also bhagavän with qualities. It appears that there are two different svarüpas of the Lord because there are different descriptions for these two. This doubt is answered by the words svarüpadvayäbhavät (because the Lord does not have two forms). There are never two forms, but rather one form with two aspects – personal and impersonal. This is certain.

COMMENTARY Another doubt is resolved. Iti präha indicates the beginning of the answer to the doubt. The two qualities (being bhagavän and brahman) are certainly (dhruvam) only one entity. Thus the philosophy of exclusive impersonal brahman is not accepted by the writers of scripture. The two aspects are different perceptions of the Lord according to different practices just as Närada perceived the Lord first as a mass of light and later as a person.

TEXT 117 tato virodhas tac-chakti-viläsänäà yad ékñyate |

tad eväcintyam aiçvaryaà bhüñaëaà na tu düñaëam ||117||

TRANSLATION The contrary qualities seen in the operation of the Lord’s energies are caused by the inconceivable powers of the Lord, which are his ornament, not a fault.

COMMENTARY

The contrary nature of the operations of the Lord’s energies which are observed – such as creating the universe, maintaining it and remaining indifferent to matter – are produced by the inconceivable energy of the Lord (acintyam aiçvaryam). This is an ornament of the Lord. Thus there is no trace of impersonalism in the Lord, and no trace of contradiction to the previous äcäryas.

TEXT 118 iyam eva virodhoktis tåtéye ’pi ca dåçyate ||

karmäëy anéhasya bhavo ’bhavasya te durgäçrayo ’thäri-bhayät paläyanam | kälätmano yat pramadä-yutäçramaù

svätman-rateù khidyati dhér vidäm iha || 118 || iti |

TRANSLATION A statement concerning the Lord’s contradictory nature is found in the Third Canto: My Lord, even the learned sages become disturbed in their intelligence when they see that Your Greatness engages in fruitive work although You are free from all desires, that You take birth although You are unborn, that You flee out of fear of the enemy and take shelter in a fort although You are the controller of invincible time, and that You enjoy householder life surrounded by many women although You enjoy in Your Self. SB 3.4.16

COMMENTARY Mutually contrary qualities arising from inconceivable energy is expressed in another way in the Third Canto by Uddhava. The meaning is clear. Iha means “in your activities.”

TEXT 119 tat tan na västavaà cet syät vidyäà buddhi-bhramas tadä |

na syäd evety acintyaiva çaktir léläsu käraëam || yathä yathä ca tasyecchä sä vyanakti tathä tathä ||119||

TRANSLATION

If contradiction was not a fact, then those wise sages would not have been bewildered. Thus the inconceivable energy is the cause of the pastimes of the Lord. Whenever the Lord desires, his inconceivable energy makes its appearance and acts.

COMMENTARY If these mutual contradictions were not a fact, the sages would not be bewildered. It is all accomplished only by the inconceivable energy. The rest is clear.

TEXT 120 evaà präsaìgikaà procya prakåtärtho nirüpyate | nanu yaù prakåti-svämé yo ’ntaryämé ca puruñaù |

täbhyäm adhikatä näsya kaàsärer upapadyate ||120||

TRANSLATION Having discussed an incidental topic, we now return to discussing the main topic. A doubt arises. “Kåñëa cannot be superior to Mahäviñëu and Garbhodakaçäyé.”

COMMENTARY In discussing how Kåñëa is svayaà-rüpa eternally existing with all energies, it was explained that he is one but appears in many forms. Now, we return to the topic of Kåñëa’s position as svayaà-rüpa. Kåñëa is not superior to Mahäviñëu, the master of prakåti, or his expansion within the universe, Garbhodakaçäyé.

TEXT 121 tathä hi çré-prathame –

jagåhe pauruñaà rüpaà bhagavän mahad-ädibhiù | sambhütaà ñoòaça-kalam ädau loka-sisåkñayä ||121||

TRANSLATION

In the beginning of the creation, the Lord, with a desire for creation of the universes, expanded Himself in the universal form of the puruña incarnation endowed with the sixteen principles, manifesting all the ingredients for the material creation. SB 1.3.1

COMMENTARY This is a description of Mahäviñëu. Previously (ädau) the lord of the spiritual sky (bhagavän) made his appearance as the form called the puruña (pauruñam) in order to create the planets after manifesting mahat and other elements. What kind of form is this? It is truly existing (sambhütam). Or sambhütam along with loka-sisåkñayä can mean “possessed with a desire to create.” And further, the puruña has sixteen energies (ñoòaça-kalam).

TEXT 122

yasyämbhasi çayänasya yoga-nidräà vitanvataù | näbhi-hradämbujäd äséd brahmä viçva-såjäà patiù ||122||

TRANSLATION

A part of the puruña lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmä, the master of all engineers in the universe, becomes manifest. SB 1.3.2

COMMENTARY This verse describes Garbhodakaçäyé. Brahmä arose from the lotus in the navel of the Lord of the spiritual sky in the form of Pradyumna, who was lying in the water of the Garbhodaka Ocean, engaged in sleep.

TEXT 123

yasyävayava-saàsthänaiù kalpito loka-vistaraù | tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam ||123||

TRANSLATION

It is believed that all the universal planetary systems are situated on the extensive body of the puruña, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence. SB 1.3.3

COMMENTARY This is a description of his form. The expanse of planets is imagined to be similar to the location of the various limbs of his form, for making the minds of those with material intelligence steady. For instance it is said pätälam etasy hi paòa-mülam: Pätäla is the foot of the Lord. (SB 2.1.26) That form of the Lord however is without any material part (viçuddham), filled with self-manifesting energies (sattvam) and powerful (ürjitam), completely negating material energy. Those who say that the Lord is free of tamas and rajas but touched with sattva are wrong. He is not touched by sattva, because that material sattva (which is a mixture) is completely absent in Viñëu. Anyonya-mithunäù sarve sarve sarvatra-gäminaù: the three guëas are combined with each other and spread everywhere. (A somewhat similar text is found Mahäbhärata 14.36.3)

TEXT 124 paçyanty ado rüpam adabhra-cakñuñä sahasra-pädoru-bhujänanädbhutam | sahasra-mürdha-çravaëäkñi-näsikaà

sahasra-mauly-ambara-kuëòalollasat ||124||

TRANSLATION The devotees, with their perfect eyes, see the transcendental form of the puruña who has thousands of legs, thighs, arms and faces — all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands. SB 1.3.4

COMMENTARY Those with finer intelligence, however, can perceive the Lord. They see that form with eyes of knowledge (adabhra-cakñuñä). Sahasra (thousand) means in this context unlimited. This is understood from the expression viçvataç cakñuù: his eye is everywhere in the universe. (Çvetäçvatära Upaniñad 2.2.)

TEXT 125 etan nänävatäräëäà nidhänaà béjam avyayam |

yasyäàçäàçena såjyante deva-tiryaì-narädayaù ||125|| iti |

TRANSLATION This form [the second manifestation of the puruña] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions

of this form, different living entities, like demigods, men and others, are created. SB 1.3.5

COMMENTARY This verse shows that Garbhodakaçäyé is the source of many avatäras. Like the vaidürya gem, He is the support (nidhänam) for many other forms. His aàça is Brahmä and Brahmä’s aàças are person such as Maréci. By Maréci and others, the bodies of the devatäs and others are generated.

TEXT 126 atra kärikäù –

ädau sarvävatärägre bhagavän puruñottamaù | mahat-tattvädibhiù kåtvä bhuvanänäà sisåkñayä || pauruñaà puruñäkäram athavä puruñäbhidham |

rüpam änanda-cin-mürtià jagåhe präduräcarat ||126||

TRANSLATION In the beginning, before the appearance of all the avatäras (ädau), bhagavän, the supreme Lord of Vaikuëöha, desiring to create the universe after creating mahat-tattva and other elements, appeared as a form endowed with bliss and knowledge called the puruña.

COMMENTARY The five Bhägavatam verses are explained in the following verses. Ädau means “before the appearance of all the avatäras.” In the beginning, before the appearance of the avatäras, the Lord of the spiritual world (bhagavän), with a desire to create the worlds after creating mahat-tattva and other elements, became manifest as the puruña, a form of pure bliss and knowledge.

TEXT 127 arthaù sambhüta-çabdasya samyak satyam itératiù | sambhütaà yuktam iti vä bhuvanänäà sisåkñayä |

ñoòaçaiva kalä yasmiàs tat ñoòaça-kalaà matam ||127||

TRANSLATION Sambhüta means “complete existence.” Or it can mean the form (rüpam) “endowed with” (sambhütam) the desire to create the universes. That form possesses sixteen energies.

COMMENTARY Mediné says bhütaà kñmädau, piçäcädau, jantaü klévaà triñücate präpte våtte same satye devayonyantare tu nä: bhüta means earth and other elements, evil spirit, living entity when declined in the neuter; it means what is obtained, what is in the past, fit, true, and what is born from the devatäs. Or it can mean “joining” as in sambhuyämbodhim abhyeti

mahänadyä nagäpagä: the small streams, from the mountain, joining the large river, entered into the sea. (Çiçupäla-vadha)

TEXT 128 täù ñoòaça-kaläù proktä vaiñëavaiù çästra-darçanät | çaktitvena ca tä bhakti-vivekädiñu sammatäù ||128||

TEXT 129

çrér bhüù kértir ilä lélä käntir vidyeti saptakam | vimalädyä navety etä mukhyäù ñoòaça-çaktayaù ||129|| iti |

TRANSLATION

The sixteen energies are described by the Vaiñëavas according to the scriptures. Bhakti-viveka and other works describe them as çaktis. The sixteen principle çaktis are çré, bhü, kérti, ilä, lélä, känti, vidhyä, (seven) and nine others starting with vimalä. Vimalä and others will be listed in the description of Mahä-vaikuëöha. They are vimalä, utkarñiëé, jïänä, kriyä, yogä, prahvé, satyä, éçänä.

TEXT 130 tad idaà pauruñaà rüpaà trividhaà pürvam éritam |

tatra procya mahat-srañöå-rüpam aëòa-stham ucyate ||130||

TRANSLATION The three types of puruña were described previously. Having described the creator of mahat-tattva – Mahäviñëu – the form situated within the universe – Garbhodakaçäyé – is then described.

COMMENTARY

The three forms were described with the words viñëos tu tréëi rüpäëi. (Laghu-bhägavatamåta 2.9) Bhägavatam 1.1.1 has described Käraëodakaçäyé and Bhägavatam 1.1.2 describes Garbhodakaçäyé. He who is situated within the universe is Garbhodakaçäyé.

TEXT 131 yasyäjäëòa-praveçena çayänasya tad ambhasi |

näbhi-hradämbujäd äséd iti suvyaktam eva hi ||131||

TRANSLATION It is clearly stated that this form entered the universe, lay down on the water, and from the lotus in his navel Brahmä appeared.

COMMENTARY Yasya refers to the form of Garbhodakaçäyé. The author has described this form previously.

TEXT 132

yasya näbhi-hradäbjasyävayaväù karëikädayaù | saàsthänäny atra vinyäsa-viçeñäs tais tu kalpitaù | lokänäà sarva-jagatäà vistäro vitatiù kila ||132||

TRANSLATION

The parts of the lotus arising from Garbhodakaçäyé, such as the pericarp, are imagined to be specific locations of the expanse of planets within the universe.

COMMENTARY Yasya näbhi-hradäbjasya (of he who has a lotus in the lake of his navel) can be taken as yasya näbhi-hradambujasya which means the same thing.

TEXTS 133-134 sa çete yena rüpeëa tac chuddhaà sattvam ürjitam ||133||

paçyantéty-ädi-padyena tad evedaà viçiñyate | etad-rüpaà tu nänävatäräëäm udayäspadam ||134||

TRANSLATION

The form in which he sleeps on the ocean is pure, filled with spiritual energies and most powerful. The next verse clarifies this fact. This form is the appearance place of many avatäras.

TEXT 135

yathaikädaçe– bhütair yadä païcabhir ätma-såñöaiù

puraà viräjaà viracayya tasmin | sväàçena viñöaù puruñäbhidhänam aväpa näräyaëa ädidevaù || 135 ||

TRANSLATION

In the Eleventh Canto it is said: When the primeval Lord Näräyaëa created the universal form out of the five elements produced from the first puruña and then entered within that universal body by His own plenary portion, He thus became known as the puruña. SB 11.4.3

COMMENTARY This verse shows how the puruña makes his appearance. The Lord of Vaikuëöha (näräyaëa ädidevaù), creating a brilliant abode out of five elements through his form as the first puruña (ätma-såñöaiù) and entering into it by his part, the second puruña, obtained the name puruña, which means that he (sa) is the source of many (puru) avatäras.

TEXT 136

atra särdha-kärikä –

näräyaëo ’tra parama-vyomeçänaù sa ätmanä | puàsvarüpeëa såñöais tair bhütaiù såñövä viräö-tanum |

viñöaù sväàçena tenaiva sampräptaù puruñäbhidhäm ||136||

TRANSLATION The lord of the spiritual sky (näräyaëaù) creating the body of the universe by the elements, through the form of the puruña (ätmanä), entered into it by his part and became known as the puruña.

COMMENTARY The meaning of the explanatory verse is clear.

TEXT 137 prastute tu kim äyätam ity äçaìkya nigadyate |

so ’sya garbhodaçayasya viläso yaç caturbhujaù | çete praviçya lokäbjaà viñëv-äkhyaù kñéra-väridhau ||137||

TRANSLATION

A doubt may arise: the two puruñas, being the source of the avatäras, are greater than Kåñëa. This doubt is here explained. The viläsa form of Garbhodakaçäyé with four hands, called Viñëu, entering the lotus of the planets, sleeps on the milk ocean.

COMMENTARY

In the description of first and second puruñas, they have been glorified as the source of the avatäras. Should it not be concluded then that Kåñëa is not greater than them? This means that Kåñëa is less than them. The aàça of Garbhodakaçäyé, called Kñérodakaçäyé or Aniruddha, became Kåñëa, at the request of the devatäs. This is explained in four verses.

TEXT 138 ayaà ca sthävaräntänäà surädénäà çarériëäm |

hådy-antaryämitäà präpto nänä-rüpa iva sthitaù ||138||

TRANSLATION This form, taking many forms, acts as the inner witness in the hearts of all bodies including the devatäs and immovable plants.

TEXT 139 tåtéyaà sarva-bhüta-stham iti51 viñëor yad ucyate |

rüpaà sätvata-tantre tad-viläso ’syaiva sammataù ||139||

TRANSLATION

51 See verse 2.9 above, quoted from Sätvata-tantra.

The form described in the Sätvata-tantra as the third form within all living beings (tåtéyam sarva-bhüta-stham) is known as the viläsa expansion of Garbhodakaçäyé (tad-rüpam asya viläsaù).

TEXT 140 ataù kñérämbudhes tére kåtopasthänakaù suraiù | eña evävatérëo ’bhüt kåñëäkhya iti yujyate ||140||

TRANSLATION

The devatäs approached this form on the bank of the Milk Ocean. This form became Kåñëa.

COMMENTARY If this is so, then Kåñëa should be rejected as svayaà-rüpa.

TEXT 141 athätra pürva-pakñe vaù siddhäntaù pratipadyate | yathä çré-daçame teñu sureñv eväçaréragéù ||141||

TRANSLATION

The answer is now given to this argument according to the Tenth Canto where a voice spoke to the devatäs.

COMMENTARY Now the argument is defeated. You may say that it is logical to say that Kåñëa is the avatära of Kñérodakaçäyé. This arises from a hasty interpretation of the text. The words of the voice are then stated.

TEXT 142

vasudeva-gåhe säkñäd bhagavän puruñaù paraù | janiñyate tat-priyärthaà sambhavantu sura-striyaù ||142 || iti

TRANSLATION

The Supreme Personality of Godhead, Çré Kåñëa, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear in order to satisfy Him. SB 10.1.23

COMMENTARY Brahmä speaks the words of Kñérodakaçäyé to the devatäs, for it was previously said:

giraà samädhau gagane saméritäà niçamya vedhäs tridaçän uväca ha gäà pauruñéà me çåëutämaräù punar vidhéyatäm äçu tathaiva mä ciram

While in trance, Lord Brahmä heard the words of Lord Viñëu vibrating in the sky. Thus he told the demigods: O demigods, hear from me the order of Kñérodakaçäyé Viñëu, the Supreme Person, and execute it attentively without delay. SB 10.1.21

The person will be born in the house of Vasudeva. That person is not I. Is he Garbhodakaçäyé? No, because he is called para-puruña, the supreme puruña. Is he Mahäviñëu? No, because he is called bhagavän. Is he the Lord of the spiritual sky? No, because he is called säkñät bhagavän, the form of bhagavän who is not dependent on any other person. The same usage of svayam is found in the expression svayaà däsäs tapasvinaù: performers of austerities whose servitude is not dependent on anyone else. Thus svayaà bhagavän will be born in the house of Vasudeva. The consorts of Upendra (sura-striyaù) will appear as his consorts (priyärtham).

TEXT 143-144 atra kärikäù –

puruñasya paratvena säkñäc ca bhagavän iti | etasyaiva mahat-srañöä so ’àça ity abhiviçrutaù ||143||

atra çré-svämi-pädänäm api sammatir ékñyate | yad aàçabhägenety asya vyäkhyäà kurvadbhir eva taiù ||

aàçena bhägo mäyäyä yenety aàço ’sya puruñaù | bhägo bhajanam ity evaà pürëatäsya sphuöékåtä ||144||

TRANSLATION An explanation: Because Kåñëa is called paraù puruñaù (higher than the puruña) and is called sakñäd bhagavän (independent form of bhagavän), Mahäviñëu is designated as an aàça of Kåñëa. Çrédhara Svämé agrees with this in discussing the meaning of the phrase aàça-bhägena (SB 10.2.9). He says that the puruña is an aàça of Kåñëa. Bhäga means a share. In this way the supreme position of Kåñëa is made clear.

COMMENTARY Because he (Kåñëa) is called paraù puruñaù (higher than the puruña) and sakñäd bhagavän (independent form of bhagavän), Mahäviñëu is designated as an aàça of Kåñëa. Thus Kåñëa is not an aàça of Kñérodakaçäyé. The opinion of other authorities is quoted. Aàço ’sya puruñaù means the puruña is an aàça of Kåñëa.

TEXT 145 kià ca tatraiva devakyä kåte stotre nirüpitam ||145||

TRANSLATION

This is moreover described in the praises made by Devaké in the Tenth Canto as well.

COMMENTARY Tatra means “in the Tenth Canto.”

TEXT 146

yathä – yasyäàçäàçäàça-bhägena

viçvotpatti-layodayäù | bhavanti kila viçvätmaàs

taà tv ädyähaà gatià gatä || 146 ||

TRANSLATION O Soul of all that be, the creation, maintenance and destruction of the universe are all carried out by a fraction of an expansion of an expansion of Your expansion. Today I have come to take shelter of You, the Supreme Lord. SB 10.85.31

COMMENTARY Yaysa (of whom) refers to Kåñëa, Devaké’s son.

TEXT 147 atra kärikä –

yasyäàçaù puruñasya syäd aàçaù prakåtis tu sä | tasyä aàçä guëäs teñäà bhägenäsyodbhavädayaù ||147||

TRANSLATION

An explanation of the above verse: Creation, maintenance and destruction are carried out by a portion of the guëas which are a portion of prakåti which is a portion of the puruña who is a portion of Kåñëa.

COMMENTARY The puruña is an aàça of Kåñëa since he does not display all the qualities present in Kåñëa. Prakåti is called an aàça of the puruña since it is a small portion of the puruña who is in possession of prakåti, or it is subordinate to the puruña.

TEXT 148 kià ca tatraiva

näräyaëas tvaà na hi sarva-dehinäm ätmäsy adhéçäkhila-loka-säkñé |

näräyaëo ’ìgaà nara-bhü-jaläyanät tac cäpi satyaà na tavaiva mäyä ||148|| iti |

TRANSLATION

Also in the Tenth Canto it is said: You are not Garbhodakaçäyé, O supreme controller, since You are the Soul of every embodied being and the eternal witness of all realms. Indeed, Lord Näräyaëa, called so because He is the generating source of the primeval water of the universe, is Your expansion. He is real, not a product of Your illusory Mäyä. SB 10.14.14

COMMENTARY

Brahmä describes Käraëodakaçäyé and Garbhodakaçäyé as aàças of Kåñëa. The verse previous to the one quoted in the text is as follows:

jagat-trayäntodadhi-samplavode näräyaëasyodara-näbhi-nälät vinirgato ’jas tv iti väì na vai måñä kintv éçvara tvan na vinirgato ’smi My dear Lord, it is said that when the three planetary systems are merged into the water at the time of dissolution, Your plenary portion, Näräyaëa, lies down on the water, gradually a lotus flower grows from His navel, and Brahmä takes birth upon that lotus flower. Certainly, these words are not false. Thus am I not born from You? SB 10.14.13

In saying this, Brahmä implies, “O Lord! You Näräyaëa are my father. You should forgive the offenses of your son.” Having said that Kåñëa is the puruña Näräyaëa, and after considering the unlimited powers of Kåñëa, Brahmä then became afraid and withdrew his statement with the verse presented now. “You are not my father, Garbhodakaçäyé Viñëu.” He gives the reason in calling out to the Lord “O primal Lord (adhéçvara), you are superior to all those who act as my father, the indwelling souls of the universes (Garbhodakaçäyé)!” This is because you are the soul of all living entities, of those situated in Vaikuëöha as well, such as Garuòa and Viçvaksena. You are the soul of all the eternally liberated souls. You reveal and inspire all souls through those Viñëu forms. You are the witness of all worlds. This means that you are Mahä-näräyaëa, greater than all others, since Näräyaëa, in the form of first and second puruñas, so called because of being the shelter of waters which arose from the puruña, is your sväàça. These puruña forms of yours are spiritual reality (satyam), not false or temporary (mäyä). Therefore, you should forgive my offense, since I am your son by succession (the son of Garbhodakaçäyé who is an aàça of Mahäviñëu who is an aàça of you).

TEXT 149 atra kärikäù –

jagat-trayeti padyena çré-näräyaëatäà vadan | kåñëasyätha svayaà dåñövä paramaiçvaryam adbhutam ||

paryäptäjäëòa-niyutaà svayaà bhéti-bharäkulaù | näräyaëas tvaà nety äha säparädha ivätmabhüù ||149||

TRANSLATION

An explanation: In the verse beginning jagat-traya, Brahmä identifies Kåñëa as Näräyaëa. But seeing the supreme astonishing powers extending to millions of universes, available only in Kåñëa, Brahmä became very frightened and thinking himself an offender, apologized by saying “You are not Näräyaëa.”

COMMENTARY These verses explain the Bhägavatam verse. Brahmä became frightened because he had said that Kåñëa was an aàça of Viñëu.

TEXT 150 he adhéçety ajäëòaugha-sthitäntaryämi-puruñäù | éçäs tebhyo ’dhiko ’dhéço hi yataù sarva-dehinäm ||

samañöénäà savaikuëöha-jévänäà tvaà prakäçakaù | teñäm akhila-lokänäà säkñé drañöäpy asi svayam ||150||

TRANSLATION Adhéça means “You are the Supreme Lord, because you are superior to all the puruñas who act as the indwelling souls of multitude of universes. This is because you are the revealer and sustainer of all the jévas, even those in Vaikuëöha, and you are the witness (knower) and seer of all the worlds where those jévas dwell.”

TEXT 151

ato yo narabhü-néräyaëän näräyaëaù småtaù | sa te ’ìgam aàçaù pürëasya cin-mäyä-çakti-vaibhavaiù | cätuñpädikam aiçvaryaà tava tasya tu pädikam ||151||

TRANSLATION

Thus, he who is known as Näräyaëa because he is the shelter of the water arising from the Lord (nara) is your aàça. Your power is made complete by the influences of your spiritual and material çaktis. The power of the puruñas extends only over the material realm which is one fourth of the total.

COMMENTARY The etymology of the word Näräyaëa is explained in the Viñëu Puräëa with the words äpo närä iti proktäù (Pls refer verse 1.2.11 commentary for details). Cätuñpädikam means complete. The power of the material energy is only one fourth of the total energy Those who speak only of the power over the material realm rather than the total are mistaken.

TEXT 152 viñöabhyäham idaà kåtsnam ekäàçeneti te vacaù |

tac cäàçatvaà bhavet satyaà viräòvan na tu mäyikam ||152||

TRANSLATION When you say “I pervade this whole universe by one portion,” it means that Garbhodakaçäyé, your aàça, pervades the universe. This form is spiritual, not material like the universal form.

TEXT 153 çré-brahma-saàhitäyäà –

yasyaika-niçvasita-kälam athävalambya jévanti loma-vilajä jagad-aëòa-näthäù | viñëur mahän sa iha yasya kalä-viçeño

govindam ädi-puruñaà tam ahaà bhajämi ||153||

TRANSLATION Brahma-saàhitä says: I worship the supreme lord Govinda whose expansion is the great Viñëu, who determines by his exhalation and inhalation of breath the appearance and disappearance of the rulers within the universe (even Kñirodakaçäyé-viñëu) who have arisen from his pores. Brahma-saàhitä 5.48

COMMENTARY

Brahmä here states that Garbhodakaçäyé is the aàça of Kåñëa.52 Taking support of one breath of Garbhodakaçäyé, Brahmä, Kñérodakaçäyé-viñëu and Çiva, the rulers of the universe, remain to carry out their duties (jévanti). When destruction takes place with inhalation, they no longer perform their duties. There is no doubt that Viñëu is a sväàça (kalä-viçeñaù) of Kåñëa.

TEXT 154 ataù puruña eväsya kåñëasyäàço bhaved yadi |

tad-viläsas tu nitaräà bhavet kñéräbdhi-näyakaù ||154||

TRANSLATION If this puruña is an aàça of Kåñëa, then certainly the Kñérodakaçäyé, his expansion, is an aàça of Kåñëa.

COMMENTARY This verse continues the conclusion. If Garbhodakaçäyé is an aàça of Kåñëa according to Brahmä’s statement, then his expansion, Kñérodakaçäyé, is certainly Kåñëa’s aàça. There can be no doubt about this.

TEXT 155 nanu dvitéya-skandhe tu yo ’vatérëo yadoù kule |

kià vidhäträ sa hi sita-kåñëa-keçatayoditaù ||155||

TRANSLATION But does not Brahmä say in the Second Canto that Kåñëa who appeared in the Yadu dynasty actually arose from the black and white hair of Viñëu?

COMMENTARY Thought the previous argument has been defeated, the opponent, without shame, again makes an objection, by misinterpreting the scriptures. If Kåñëa is not an aàça of Kñérodakaçäyé, why does Brahmä state this in talking to Närada in the Second Canto.

52 Jéva Gosvämé takes this verse as a description of Mahäviñëu in his commentary on Brahma-saàhitä.

TEXT 156

tathä hi bhümeù suretara-varütha-vimarditäyäù kleça-vyayäya kalayä sita-kåñëa-keçaù | jätaù kariñyati janänupalakñya-märgaù

karmäëi cätma-mahimopanibandhanäni ||156|| iti |

TRANSLATION This is the verse supposedly showing that Kåñëa is an avatära of Viñëu: When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, with beautiful black hair, descends with His plenary portion (the mistaken meaning is: as a portion of Viñëu, being born of white and black hair). And just to expand His transcendental glories, He acts extraordinarily. No one can properly estimate how great He is. SB 2.7.26

COMMENTARY For diminishing the suffering of the earth afflicted with the troops (varütha) of the demons (suretara), Kåñëa appears. The same statement is made in the Mahäbhärata.

sa cäpi keçau harir udvavarhe çuklam ekam aparaïcäpi kåñëam tau cäpi keçäväviçatäà yadunäà kule striyau rohiëéà devakéà ca tayor eko balabhadro babhüva ya ’sau çvetas tasya devasya keçaù kåñno dvitéyaù keçavaù saàbabhüva keço ’sau varëitaù kåñëa uktaù Viñëu took two hairs, one white and black. These two hairs entered the wombs of Rohiëé and Devaké in the Yadu family. The white hair became Balaräma and the black hair became Kåñëa. Mahäbhärata 1.189.31

This shows without doubt that Kåñëa is an aàça of Kñérodakaçäyé Viñëu.

TEXT 157 maivaà bhoù çrüyatäm asya padyasärtho vidhéyate |

kalayä çilpa-naipuëya-viçeña-vidhinä sitäù | baddhäù kåñëä atiçyämäù keçä yeneti vigrahaù | sa evetyasya vaidagdhé-viçeñotkarña éritaù ||157||

TRANSLATION

But this is not the meaning. Please listen. I will explain the meaning of the verse: Kåñëa is described as having a form with black hair (kåñëa) bound up (sitäù) with skill (kalayä). This is a description of his excellent beauty.

COMMENTARY The above doubt is removed by statements such as vasudeva-gåhe säkñät (SB 10.1.23) and kåñëas tu bhagavän svayam (SB 1.3.28). Therefore, it is not possible that the above verse

could have the meaning claimed. What is the meaning then? Kalayä does not mean “as an aàça of Viñëu” but rather “with skill.” Sitäù does not mean white but “bound up.” Kåñëa-keçaù means that Kåñëa has black hair. Thus Kåñëa is described as the most elegant person with his hair style.

TEXT 158

kià vä yaù kalayäàçena syät sita-çyäma-keçakaù | sa eväträvatérëo ’bhüt çré-lélä-puruñottamaù ||158||

TRANSLATION

Or the meaning can be as follows. Kåñëa, called lélä-puruñottama, with bound up, black hair, then appeared along with Lord Kñérodakaçäyé as his aàça.

COMMENTARY “But the doubt concerning the statement in Mahäbhärata has not been removed.” If the meaning is “Kåñëa with bound black hair along with his aàça Kñérodakaçäyé” then the statement of Mahäbhärata, as you understand it, does not make sense. “But the doubt about Viñëu taking his hair is difficult to remove.” Keça means rays. Kåñëa says to Arjuna aàçavo ye prakäçante mama te keça-saàjïitäù sarva-jïäù keçavaà tasmät mäm ähur muni-sattamäù: since my shining rays are called keça, the sages call me Keçava. (Mahäbhärata, Çänti parva 342.40) Thus the meaning is “the black and white rays of Kñérodakaçäyé entered Kåñëa and Balaräma situated in Devaké and Rohiëé.” In this way the argument is defeated. This is the meaning of keça in many places. Närada also saw the Lord with many colored rays. When svayam bhagavän appears, all of his aàça forms enter him as well. This is understood from the phrase aàça-yuktaù: he appears along with many powerful aàça forms. (SB 3.2.15) Thus the principle meaning is not made irrelevant. It is concluded that the doubt just raised is full of error.

TEXT 159 kià ca –

märkaëòeyena vajräya viñëudharmottare sphuöam | layäbdhi-stho ’niruddho ’yaà pitä te iti kértitam ||159||

TRANSLATION

Furthermore: This is made clear in the Viñëu-dharmottara where Märkaëòeya speaks to Vajra. It is said there “He who is situated in the waters of destruction, Aniruddha, is your father.”

TEXT 160 tatra vajra-praçnaù –

kas tv asau bäla-rüpeëa kalpänteñu punaù punaù | dåñöo yo na tvayä jïätas tatra kautühalaà mama ||160||

TRANSLATION

Vajra asked the following question:

I am curious to know that person you saw again and again at the end of every kalpa in a baby form and who is unknown to you. Viñëu-dharmottara 1.79.1

TEXTS 161-162 märkaëòeyottaram –

bhüyo bhüyas tv asau dåñöo mayä devo jagat-patiù | kalpa-kñaye na vijïätaù sa mayä mohitena vai ||161||

kalpa-kñaye vyatéte tu taà tu devaà pitämahät | aniruddhaà vijänämi pitaraà te jagat-patim ||162|| iti |

TRANSLATION

Märkaëòeya answered: The lord of the universe seen by me again and again at the end of the kalpa was unknown to me, since I was covered by illusion. When the destruction at the end of the kalpa ended, I understood from Brahmä that the lord of the universe is your father, Aniruddha. Viñëu-dharmottara 1.79.2-3

COMMENTARY In order to make clear the error of the opponent the author quotes from Viñëu-dharmottara. The meaning is clear. Pitämahät means “from Brahmä.”

TEXTS 163-164 atra kärikä –

anyathä muni-varyo ’yam avadiñyad idaà tadä | taà çré-kåñëaà vijänämi prapitämaham eva te ||163|| ataù keçävatäratva-bhramo ’py ärät parähataù ||164||

TRANSLATION

Here is an explanatory verse: These verses show the irrelevancy of the opponent’s argument. If Kåñëa were an avatära of Kñérodakaçäyé, then Märkaëòeya would have simply said that he recognized Kåñëa, your great-grandfather.53 Thus the misconception of Kåñëa being an avatära of Kñérodakaçäyé is soundly defeated.

COMMENTARY Muni-värya is Märkaëòeya. Vajra’s father was Aniruddha. His father was Pradyumna. And Pradyumna’s father was Kåñëa. Thus Kåñëa was the great-grandfather of Vajra. By quoting

53 Märkaëòeya saw the child on the banyan leaf inhaling the whole universe and then expelling it. If Kåñëa were an avatära of Aniruddha, he would have recognized the form to be Kåñëa, who was Vajra’s great-grandfather. However, he was bewildered by that form, because though it had the form of infant Kåñëa, it also carried out the functions of creation and destruction of the universe. He was later told by Brahmä that the form was functioning as the Supersoul of all jévas, the master of the universe, Aniruddha, Kñérodakaçäyé Viñëu, who was also Vajra’s father. Märkaëòeya understood from Brahmä that Kåñëa was the source of Kñérodakaçäyé or Aniruddha.

from Viñëu-dharmottara (ataù) the mistaken idea is soundly defeated. According to Amara-koña, the word äräd means “far” and “near.”

TEXT 165 nanv astu puruñädibhyaù çraiñöhyaà tasyägha-vidviñaù |

kintu çré-väsudevo ’tra sarvaiçvarya-niñevitaù | tripät-päda-vibhütyoç ca nänä-rüpa iva sthitaù ||

unmélad-bäla-märtaëòa-parärdha-madhura-dyutiù | kvacin nava-ghana-çyämaù kvacij jämbunada-prabhaù ||

mahä-vaikuëöha-näthasya viläsatvena viçrutaù | paramätmä bala-jïäna-vérya-tejobhir anvitaù ||165||

TRANSLATION

Let us accept that Kåñëa is superior to the puruñävatäras and Nåsiàha and Räma. But let Kåñëa be equated with Väsudeva (member of the catur-vyüha) endowed with all powers, controlling the spiritual and material worlds and taking on many forms. His effulgence is greater than millions of rising suns. Sometimes he is black and sometimes golden. Pervading everything and endowed with strength, knowledge and radiance, he is known as the expansion of Näräyaëa, the Lord of Mahä-vaikuëöha.

COMMENTARY Though Kåñëa is superior to the puruña forms, those who are devotees of Näräyaëa cannot tolerate that Kåñëa is called the svayaà-rüpa. Thus they continue to argue. Ädibhyaù refers to Nåsiàha and Räma. Let Kåñëa be Väsudeva of the first catur-vyüha coming from Näräyaëa, lord of Vaikuëöha. Svayaà-rüpa is therefore Näräyaëa. Väsudeva is then described.

TEXT 166 mahävasthäkhyayä khyätaà yad-vyühänäà catuñöayam |

tasyädyo ’yam tathopäsyaç citte tad-adhidaivatam | tathä viçuddha-sattvasya yaç cädhiñöhänam ucyate ||166||

TRANSLATION

The four members of this group are known as the mahävasthä or great condition. Väsudeva is the principal form in this group and is worshipped as the presiding deity of the citta54. He is the abode of viçuddha-sattva.

COMMENTARY This group of four expanded from the Lord of Vaikuëöha is known as the mahävasthä. Väsudeva is the principle figure of these four.

TEXT 167 nijäàço yasya bhagavän çré-saìkarñaëa éñyate |

54 Citta is a representative of mahat-tattva in the individual.

yasya saìkarñaëo vyüho dvitéya iti sammataù | jévaç ca syät sarva-jéva-prädurbhäväspadatvataù ||167||

TRANSLATION

The aàça of Väsudeva is called Saìkarñaëa. He is known as the second expansion and because he is the place from which the jévas make their appearance he is called jéva.

COMMENTARY The viläsa expansion (nijäàçaù) of Väsudeva (yasya) is Saìkarñaëa, who is called jéva because he is the place from which the jévas appear.

TEXT 168 pürëa-çärada-çubhräàçu-parärdha-madhura-dyutiù |

upäsyo ’yam ahaìkäre çeña-nyasta-nijäàçakaù || smaräräter adharmasya sarpäntaka-sura-dviñäm |

antaryämitvam ästhäya jagat-saàhära-kärakaù ||168||

TRANSLATION Saìkarñaëa’s complexion is as beautiful as the rays of millions of autumn full moons. He is worshipped as the presiding deity of false ego, and places his aàça in Çeña.55 Situated as the inner soul of the demons, Yama, the snakes, irreligion and Çiva, Çeña destroys the universe.

COMMENTARY The destruction powers of Çeña are described. Antaka means Yama. The Eleventh Canto also describes this:

pätäla-talam ärabhya saìkarñaëa-mukhänalaù dahann ürdhva-çikho viñvag vardhate väyuneritaù Beginning from Pätala-loka, a fire grows, emanating from the mouth of Lord Saìkarñaëa. Its flames shooting upward, driven by great winds, it scorches everything in all directions. SB 11.3.10

TEXT 169

vyühas tåtéyaù pradyumno viläso yasya viçrutaù | yaù pradyumno buddhi-tattve buddhimadbhir upäsyate ||

stuvatyä ca çriyä devyä niñevyate ilävåte | çuddha-jämbunada-prakhyaù kvacin néla-ghana-cchaviù ||

nidänaà viçva-sargasya käma-nyasya-nijäàçakaù | vidheù prajäpaténäà räginäà ca smarasya ca |

antaryämitvam äpannaù sargaà samyak karoty asau ||169||

55 This Çeña who supports the universe is a jéva.

TRANSLATION Saìkarñaëa’s viläsa expansion is the third member of the group, Pradyumna, who is worshipped by the intelligent people as the presiding deity of buddhi. He is worshipped by Lakñmé with verses of praise in Ilävåta. His complexion is golden and sometimes bluish. He is the cause of secondary creation of the universe, and places his aàça in Cupid. As the inner soul of Brahmä, the Prajäpatis, materialistic enjoyers such as devatäs and humans, and Cupid, he carries out the creation.

COMMENTARY Pradyumna is an expansion of Saìkarñaëa (yasya). He places a portion of himself in Kämadeva for carrying out creation. The enjoyers of material life are the devatäs and humans.

TEXT 170 vyühas turyo ’niruddhäkhyo viläso yasya çasyate | yo ’niruddho manas-tattve manéñibhir upäsyate ||

néla-jémüta-saìkäço viçva-rakñaëa-tatparaù | dharmasyäyaà manünäà ca devänäà bhübhujäà tathä |

antaryämitvam ästhäya kurute jagataù sthitim ||170||

TRANSLATION The viläsa of Pradyumna is the fourth member of the group called Aniruddha, who is worshipped by the wise as the presiding deity of the mind. With a complexion of a blue cloud, he is skilful at protecting the universe. As the soul within religion, the Manus, devatäs and kings, he maintains the universe.

COMMENTARY Pradyumna’s (yasya) expansion is called (çasyate) Aniruddha. He is responsible for the maintenance (sthitim) of the universe.

TEXT 171 mokñadharme tu manasaù syät pradyumno ’dhidaivatam |

aniruddhas tv ahaìkärasyeti tatraiva kértitam ||171||

TRANSLATION In the Mokña-dharma (part twelve of Mahäbhärata) however Pradyumna is said to be the deity of the mind and Aniruddha said to be the deity of false ego.

COMMENTARY This verse presents a differing opinion.

TEXT 172 sarveñäà païcaräträëäm apy eñä prakriyä matä ||172||

TRANSLATION

However the previous view concerning these forms is authorized by the Païcarätra texts.

COMMENTARY Eñä refers the previously described functions.

TEXT 173 pädme tu parama-vyomnaù pürvädye dik-catuñöaye |

väsudevädayo vyühaç catväraù kathitäù kramät ||173||

TRANSLATION In the Padma Puräëa it is described that starting with Väsudeva, these four are situated in the four directions staring with the east in the spiritual sky.

TEXT 174 tathä päda-vibhütau ca nivasanti kramädime | jalävåti-stha-vaikuëöha-sthita-vedavaté-pure ||

satyordhve vaiñëave loke nityäkhye dvärakä-pure | çuddhodäd uttare çveta-dvépe cairävaté-pure |

kñérämbudhi-sthitänte kroòa-paryaìka-dhämani ||174||

TRANSLATION As well, in the material world these forms are distributed in order. Väsudeva is situated in the city of Vedavaté, which is in Vaikuëöha, surrounded by water. Saìkarñaëa is situated in Viñëu-loka above Brahma-loka. Pradyumna is situated in eternal Dvärakä, and Aniruddha is situated in Airävaté within Çvetadvépa in the milk ocean to the north of the ocean of pure water. He is sleeping on Ananta.

COMMENTARY In the material world, Väsudeva, in another form, is situated in Vedavaté. This does not contradict what is described in the Näräyaëéya. Saìkarñaëa is situated in Viñëu-loka above Satya-loka. Pradyumna is situated in Dvärakä and Aniruddha lives in Airävaté on Çvetadvépa.

TEXT 175 sätvatéye kvacit tantre nava vyühäù prakértitäù |

catväro väsudevädyä näräyaëa-nåsiàhakau || hayagrévo mahä-kroòo brahmä ceti navoditäù |

tatra brahmä tu vijïeyaù pürvokta-vidhayä hariù ||175||

TRANSLATION In the Sätvata-tantra nine forms are described. The nine are Väsudeva, Saìkarñaëa, Pradyumna, Aniruddha, Näräyaëa, Nåsiàha, Hayagréva, Varäha and Brahmä. This Brahmä is not a jéva but the Lord himself as previously described.

COMMENTARY After four forms have been described, now nine forms are described. Pürvokta-vidhayä means sometimes Brahmä is a jéva and sometimes the Lord himself becomes Brahmä in different mahä-kalpas.

TEXT 176

kintu vyühäs tu catväro räjad-bhuja-catuñöayäù | ajasra-paramaiçvarya-maryädä-paribhüñitäù ||176||

TRANSLATION

However the four forms, with four arms, are decorated with the highest amount of unlimited powers.

COMMENTARY This describes the superior position of the four among the nine.

TEXT 177 aträpi väsudevo ’yaà sampürëänanda-samplavaù | aiçvaryädau nirviçeñaù parama-vyoma-näyakät |

ädyänäm api sarveñäm ädibhütaù suparvaëäm ||177||

TRANSLATION Among the four, Väsudeva is completely filled with bliss. He is non-different from the Lord of Vaikuëöha in powers. He is the first among all of the original associates of the Lord of Vaikuëöha.

COMMENTARY Among the four the superior position of Väsudeva is indicated. One should not become disturbed when it is stated that Näräyaëa is superior to Kåñëa. This is a superficial statement. An intentional mistake is made here. Kåñëa is said to be the first among the associates of Vaikuëöha. He is described as an associate of Näräyaëa.

TEXT 178 ity äçaìke sa eväyaà kåñëäkhyaù sann avätarat |

väsudevatayä yasmät sarvatraiña suviçrutaù ||178||

TRANSLATION This form of Väsudeva appeared as Kåñëa, since Kåñëa is known everywhere as Väsudeva. This is the argument given by supporters of Näräyaëa.

COMMENTARY This Väsudeva, taking the name Kåñëa, appeared on earth, because, in the Puräëas and histories, Kåñëa is well known as Väsudeva.

TEXT 179

naivaà yuktaà çåëu tataù samädhänaà vidhéyate | ädya-vyühäd api çreñöhaù kathyate devaké-sutaù ||179||

TRANSLATION

This proposition however is not correct. Please listen. Now begins the presentation of the real truth. Kåñëa is described as superior to the Väsudeva and the others of the catur-vyüha.

COMMENTARY Now the argument is defeated. What is the proof that the argument is incorrect? Please listen.

TEXT 180 tathä çré-prathame –

ete cäàçakaläù puàsaù kåñëas tu bhagavän svayam ||180||

TRANSLATION In the First Canto it is said: These avatära forms are all portions of the puruñävatäras. However Kåñëa is svayaà bhagavän. SB 1.3.28

TEXT 181 atra kärike –

puà-nämnaù puruñasyaite çré-varäha-åñädayaù | aàçäù aträvatäräù syuù kumärädyäù kalä matäù || tu-bhinnopakrame kåñëo bhagavän puruñottamaù |

svayam ity apayätäsya väsudevävatäratä ||181||

TRANSLATION An explanatory verse: Puàsaù refers to the puruñävatära. The puruña manifests aàças such as Varäha, and kaläs such as the Kumäras. The word tu indicates a different idea—that Kåñëa is distinct, being the independent, supreme form. Thus the idea that Kåñëa is the aàça of Väsudeva is defeated.

COMMENTARY The word svayam would be meaningless if Kåñëa were an aàça of Väsudeva. According to the Amara-koña, the word tu is used to indicate difference or emphasis.

TEXT 182 çré-daçame caivam evoktam –

asyäpi deva-vapuño mad-anugrahäya svecchämayasya na tu bhütamayasya ko ’pi |

neçe mahi tv avasituà manasä’ntareëa säkñät tavaiva kim utätma-sukhänubhüteù ||182|| iti |

TRANSLATION

In the Tenth Canto it is also said: My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of Yours, which has shown such mercy to me and which appears just to fulfill the desires of Your pure devotees. Although my mind is completely withdrawn from material affairs, I cannot understand Your personal form, which is so much greater than the impersonal Brahman. SB 10.14.2

COMMENTARY This verse gives another proof of Kåñëa’s superiority over Väsudeva. Even though I am Brahmä (ko ’pi) I cannot know (na içe) with concentrated mind (manasä antareëa) the glories (mahi) of you, svayam bhagavän, son of the cowherd leader (asya), who have become visible to me (säkñät tava). Your glories are greater than those of Väsudeva (deva-vapuñaù). You have shown great mercy to me. According to the Gopäla-täpané Upaniñad, Kåñëa was merciful to Brahmä by giving him the eighteen-syllable mantra so that he could perform works of creation. Or Kåñëa is merciful because he has revealed his most astonishing form. Your desires follow the desires of the devotee (svecchämayasya). You do not deal with the jévas of the material world. You are pure knowledge. I cannot speak of your greatness which is so much greater than the Brahman which is a particular manifestation without form, qualities of pastimes, composed of pervasive self-revealing bliss (ätma-sukhänubhüteù). What more can be said? How much inferior is the Brahman!

TEXTS 183-184 atra kärikäù –

devaù sva-nämni deveti khyätaà yasya vapuù sa hi | vyühänäm ädimo väsudevo deva-vapur mataù ||

tato ’pi mahi mähätmyaà säkñäd evätra te sataù | ko vidhätäpy avasituà jïätuà neçe ’smi na kñamaù |

kim utäho ätma-sukhänubhüter brahma-rüpataù ||183|| evam artho ’sya padyasya kaimutya-nyäya-saàsthitaù ||184||

TRANSLATION

Deva-vapu means “he whose form is called deva” and this refers to Väsudeva, the first member of the catur-vyüha. I, Brahmä (kaù) am unable (na içe) to know (avasitum) your glory (mahi) which is greater than Väsudeva’s, what to speak of being greater than the impersonal Brahman (ätma-sukhänubhüteù). The meaning of the verse can be obtained by comparison with inferior objects.

COMMENTARY The author in this verse explains the meaning of the Bhägavatam verse. The word deva indicates Väsudeva. Thus deva-vapuñaù means “of Väsudeva” or “than Väsudeva.” In this abbreviated manner the poet Bhatåhari is called Hari. The greatness of Kåñëa exceeds that of Väsudeva. Brahmä is unable to understand that greatness. How can he understand? The greatness of Kåñëa can be understood by comparing it to lesser things.

TEXT 185

nyüne ’dhike ca kaimutyaà tatra nyüne bhaved yathä | kaustubhas tu mahä-tejäù sürya-koöi-çatäd api |

ayaà kim uta vaktavyaà pradépäd déptimän iti ||185||

TRANSLATION There is a comparison with inferior and superior items. Inferior comparison is as follows. It goes without saying that the Kaustubha jewel, which is more powerful than millions of suns, is more radiant than a small lamp.

COMMENTARY But there are two types of such comparisons. Thus, these two are explained.

TEXT 186 athädhike yathä dhväntaiù çakyo dépo ’pi närditum |

sa tu märtaëòa-koöébhiù samaù kim uta kaustubhaù ||186||

TRANSLATION Superior comparison is as follows. It goes without saying that darkness cannot conquer the Kaustubha gem since darkness cannot even conquer the light of a small lamp.

TEXT 187 ato nyünäd api nyüne kaimutyam iha tu sthitam ||187||

TRANSLATION

In the Bhägavatam verse, two expressions of inferiority are included. How much inferior Brahman must be, if even Väsudeva is inferior to Kåñëa!

COMMENTARY In the verse at hand inferior comparison is used. If Kåñëa’s glory is greater than Väsudeva’s, then it must be greater than the glory of Brahman. Brahman is lesser than the less (Väsudeva).

TEXT 188 mayy evänugraho yasyety anugraha-bharo yataù |

mayy eva vihito bhüyän apürväçcarya-darçanät ||188||

TRANSLATION Being very merciful, and because he has shown me his astonishing forms, he has shown mercy to me (mad-anugrahäya).

COMMENTARY Brahmä had not previously seen those spiritual forms of Viñëu with four arms with unlimited powers being praised by the twenty-four elements along with the devatäs.

TEXT 189

svecchämayasya bhaktänäà kämäyäkhila-karmaëaù | na tu bhütamayasyeti puruñatvaà ca khaëòitam |

yad eña sarva-jévänäà puruñaù paramäçrayaù ||189||

TRANSLATION Kåñëa performs all actions in conformity with the desires of his devotees. He does not deal with the jévas of the material world. Thus he is excluded from being the puruñävatära, who is the shelter of all the jévas of the material realm.

COMMENTARY Kåñëa’s desires are dependent on the desires of his devotees. Kåñëa is not a form of Käraëodakaçäyé Viñëu, because Käraëodakaçäyé is the shelter of all the jévas in the material world. The word bhüta means jévas. Mediné-koça says bhütaà kñmädau piçäcädau jantau klébaà triñücite: in the neuter bhüta means earth, ghosts, and living entities. Because he is the shelter of all jévas, the puruña is called bhütamaya, composed of the jévas. Kåñëa cannot be called bhütamaya because he does not perform this task.

TEXT 190 äntareëa niruddhena manasety ekatänatä |

jïätuà syän mahimä çakyo yady apy ebhir viçeñaëaiù | jïätuà tathäpi neçe ’sméty acintyaiçvaryatoditä ||190||

TRANSLATION

Äntarena manasä means “with a fixed mind.” Even if it is possible to understand your greatness consisting of the mentioned qualities, with concentrated mind, it is not possible to understand your inconceivable powers.

COMMENTARY Ekatäna means “with undivided attention” according to Amara-koña. The qualification for understand the Lord’s greatness is thus stated. Though it is possible to understand the Lord’s greatness by these qualities, Brahmä says he cannot. This is because of the inconceivable powers of the Lord.

TEXT 191 jänatä väsudeväc ca brahmataç cädhikädhikam |

mähätmyaà kåñëa-candrasya viriïcena samarthitam ||191||

TRANSLATION Brahmä, understanding in this way, concluded that Kåñëa’s glory was greater than Väsudeva’s and greater than impersonal Brahman’s.

TEXT 192 ato manv-akñara-manor dhyäne sväyambhuvägame |

catväro väsudevädyäù kåñëasyävåtir éritäù ||192||

TRANSLATION Thus, in the Sväyambhuva Ägama, in describing the meditation on the fourteen- syllable mantra, it is mentioned that Väsudeva and the rest of the catur-vyüha are the deities surrounding Kåñëa who is in the center.

COMMENTARY Because Kåñëa is superior to Väsudeva, in the fourteen-syllable mantra Väsudeva and others are ävaraëa deities, not the main deity.

TEXT 193 kramädi-dépikäyäà ca vasv-akñara-manor vidhau |

gokuleçävåtitvena väsudevädayo matäù ||193||

TRANSLATION Also in the Krama-dépikä, in describing the eighteen-syllable mantra, Väsudeva and others are surrounding Kåñëa, and are not in the center.

COMMENTARY If Kåñëa were not superior, these two scriptures must be considered false. Kåñëa and Brahman

TEXTS 194-195 nanu çraiñöhyaà mukundasya brahmato yujyate katham | yad brahma çrébhägator aikyam eva prasidhyate ||194||

puruñaà paramätmä ca brahma ca jïänam ity api | sa eko bhagavän eva çästreñu bahudhocyate ||195||

TRANSLATION

How can you say that Kåñëa is superior to Brahman, because the scriptures say that brahman and bhagavän are identical. In many places in the scriptures it is said that bhagavän is called variously the puruña, paramätmä, brahman and jïäna.

COMMENTARY Keeping in mind the saying that if one cannot cross a small pond, what chance has one to cross the ocean, some people, unable to tolerate the superiority of Kåñëa to Brahman, give opposing arguments. Saying the two are equal means that they do not accept Kåñëa as superior to brahman. They justify non-difference by saying that brahman, paramätmä and bhagavän are synonyms like the words ghaöa, kalaça and kumbha used to denote one object, a pot. They do not denote different objects.

TEXT 196 tathä ca skände –

bhagavän paramätmeti procyate ’ñöäìga-yogibhiù | brahmety upaniñan-niñöhair jïänaà ca jïäna-yogibhiù ||196||

TRANSLATION

Thus Skanda Puräëa says: Bhagavän is called paramätmä by the yogés. He is called Brahman by those who study the Upaniñads and he is called jïäna by the jïäna-yogés.

TEXT 197 çré-prathame ca –

vadanti tat tattva-vidas tattvaà yaj jïänam advayam | brahmeti paramätmeti bhagavän iti çabdyate ||197|| iti |

TRANSLATION

In the First Canto it is said: The Absolute Truth is called brahman, paramätmä, and bhagavän by the knowers of the Absolute Truth, and all of them are identical. SB 1.2.11

COMMENTARY The one truth is called Brahman by the Vedantists, paramätmä by the yogés and bhagavän by the devotees. In the quote from Skanda Puräëa, various names are said to be the same knowledge and in the quote from Bhägavatam, jïäna is known by different names. By the interchange of terms it is understood that there is no difference between them.

TEXT 198 satyam uktaà çåëu tatas tåtéye käpilaà vacaù ||198||

TRANSLATION

What has been said is true. Please listen to the words of Kapila from the Third Canto.

TEXT 199 yathä –

yathendriyaiù påthag-dvärair artho bahu-guëäçrayaù | eko näneyate tadvad bhagavän çästra-vartmabhiù ||199|| iti |

TRANSLATION

There it says: A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different. SB 3.32.33

COMMENTARY The author speaks, accepting half the argument. “But if you accept, why do you say that they have differences?” Please listen. The scriptures declare difference. Just as milk, which is one substance, is perceived differently by different senses such as the eye, so bhagavän

is perceived in different ways through different types of worship. The worshipper who does not accept qualities in the Lord speaks of the Lord actually having qualities as if he has no qualities. Similarly the eye can perceive that milk is white but cannot taste its sweetness, and the tongue can taste sweetness of milk but cannot perceive its white color. Just as the mind can understand that milk has all the qualities perceived by all the senses, such as sweetness and whiteness, so bhakti alone can accept that the Lord has all qualities and bhakti also understands the Lord as Brahman. Thus bhakti is the best. Even though Kåñëa without qualities as Brahman is non-different from Kåñëa (with qualities), there is unavoidable difference between the form when it manifests qualities and when it does not. Thus, the statement about difference is correct. Previously, the example of seeing from far off by other methods and seeing close up by bhakti was given. Now seeing the Lord with external senses by other methods and seeing the Lord by the internal (spiritual) sense by bhakti is shown.

TEXT 200

atra kärikäù – tat tat çré-bhagavaty eva svarüpaà bhüri vidyate |

upäsanänusäreëa bhäti tat-tad-upäsake ||200||

TRANSLATION An explanatory verse: The form of bhagavän appears as many. According to the type of worship various forms appear to the worshipper.

TEXTS 201-202 yathä rüpa-rasädénäà guëänäm äçrayaù sadä |

kñérädir eka evärtho jïäyate bahudhendriyaiù ||201|| dåçä çuklo rasanayä madhuro bhagaväàs tathä | upäsanäbhir bahudhä sa eko ’pi pratéyate ||202||

TRANSLATION

Just as one substance such as milk is the shelter of many qualities such as form and taste as perceived through various external senses, such as white color by the eye and sweet taste by the tongue, so bhagavän, though one entity, appears as many different forms according to the type of worship.

TEXTS 203-204 jihvayaiva yathä grähyaà mädhuryaà tasya näparaiù | yathä cakñur-ädéni gåhëanty arthaà nijaà nijam ||203||

tathänyä bähya-karaëa-sthänéyopäsanäkhilä | bhaktis tu cetaù sthänéyä tat tat sarvärtha-läbhataù ||204||

TRANSLATION

As the tongue alone and no other sense can perceive the sweet taste and as the eye or any other sense can perceive only its specific sense object, so the different types of

worship depending on the external senses perceive limited aspects of the Lord, and bhakti depending on the heart perceives all qualities in the Lord

TEXT 205 iti pravara-çästreñu tasya brahma-svarüpataù |

mädhuryädi-guëädhikyät kåñëasya çreñöhatocyate ||205||

TRANSLATION Thus, the best of scriptures explain the superiority of Kåñëa over the Brahman aspect of Kåñëa because of his full manifestation of qualities such as sweetness.

TEXT 206 tathä ca çré-daçame

tathäpi bhüman mahimä guëasya te viboddhum arhaty amaläntar-ätmabhiù

avikriyät svänubhaväd arüpato hy ananya-bodhyätmatayä na cänyathä ||206|||

TRANSLATION

Thus the Tenth Canto says: Nondevotees, however, cannot realize You in Your full personal feature. Nevertheless, it may be possible for them to realize Your expansion as the impersonal Supreme by cultivating direct perception of the self within the heart. But they can do this only by a mind devoid of change and capable of focusing on the formless. Only in this way will Your impersonal feature manifest itself to them. SB 10.14.6

COMMENTARY Two verses are now given to clarify the meaning of the previous quotation from Bhägavatam (3.32.33 in verse 199). O powerful lord (bhüman)! (Though you are endowed with qualities—implied but not directly stated) still (tathäpi) it is possible to understand your glories as the form of Brahman which does not manifest your qualities. Just as a reflexive verb such as “rice cooks itself” indicates self-action, in this verse the mind is said to realize the Lord on its own. What is the cause? Pure internal functioning is the cause, produced by itself (amaläntar-ätmabhiù). But how is it possible to concentrate on the brahman which is devoid of change, by using the internal functions which are subject to change, in order to attain realization? This realization does not have the quality of change (avikriyät). By association with the changeless Brahman, the internal organ also loses all change, like the dissolution of salt in water. “But the mind fixes itself on objects with form. How can it concentrate on Brahman which has no form?” The mind is capable of concentrating on objects without form. The eye can perceive objects with form, but also can perceive objects without form. This is explained in another way. He who possess the ätmä, which is self-conscious, is able to perceive that formless Brahman. It cannot be otherwise. There is no other way of perceiving it. The Brahman can be perceived by the internal organ endowed with these properties. It is realized as the substance of knowledge

which has no form and no change. It is like understanding the sun through the effulgence of the sun. It is not difficult.

TEXT 207 guëätmanas te ’pi guëän vimätuà

hitävatérëasya ka éçire ’sya | kälena yair vä vimitäù sukalpair

bhü-päàçavaù khe mihikä dyubhäsaù ||207|| iti |

TRANSLATION In time, learned philosophers or scientists might be able to count all the atoms of the earth, the particles of snow, or perhaps even the shining molecules radiating from the sun, the stars and other luminaries. But among these learned men, who could possibly count the unlimited transcendental qualities possessed by You, the Supreme Personality of Godhead, who have descended onto the surface of the earth for the benefit of all living entities? SB 10.14.7

COMMENTARY It is difficult however to perceive you with your form. Api in this verse means “but.” It is described in Viñëu Puräëa that you are full of unlimited, auspicious qualities: ananta-kalyäëa-guëätmako ’sau. Who is able to count (vimätum) the unlimited qualities of you who are the embodiment of all good qualities? You have qualities such as omniscience, omnipotence, friendliness, compassion, beauty, sweetness, youthfulness and wondrous, infinite powers. No one, not even Brahmä, can count those qualities. The Lord is further described. He has appeared on earth for benefiting all. Perhaps the most skilful of men after some time could count the many particles of earth, or the snowflakes in the sky, or the photons in the rays of the sun, but even they can never count all your qualities.

TEXT 208 nanu präkåta-rüpatvän måga-tåñëopamä-juñäm |

guëänäà gaëanä na syäd iti kätra vicitratä || 208 ||

TRANSLATION “Well, it is not surprising that Kåñëa’s qualities cannot be counted, because Kåñëa has a material form and thus those qualities are illusory, like a mirage in a desert!”

COMMENTARY The impersonalist raises another argument. The qualities are illusory, like the blueness of the sky.

TEXT 209 maivaà guëänäm etasya präkåtatvaà na vidyate |

teñäà svarüpa-bhütatvät sukharüpatvam eva hi ||209||

TRANSLATION

That is not so. The Lord’s qualities are not material. Because these qualities arise from his spiritual form, they are all filled only with spiritual bliss.

COMMENTARY This is the response to defeat the argument. Illusory qualities apply to material objects but not to those related to the svarüpa of the Lord. One cannot project material qualities on an object which is non-material.

TEXT 210 tathä ca brahma-tarke –

guëaiù svarüpa-bhütais tu guëy asau harir éçvaraù | na viñëor na ca muktänäà kväpi bhinno guëo mataù ||210||

TRANSLATION

It says in the Brahma-tarka: The Lord is endowed with qualities which arise from his svarüpa. The qualities of Viñëu and liberated souls are not different from their svarüpas.

COMMENTARY This is a scriptural proof that the Lord’s qualities arise from his svarüpa.

TEXT 211 çré-viñëu-puräëe

sattvädayo na santéçe yatra ca präkåtä guëäù | sa çuddhaù sarva-çuddhebhyaù pumän ädyaù prasédatu ||211||

TRANSLATION

It says in the Viñëu Puräëa: The material qualities such as sattva do not exist in the Lord. May the preeminent Lord who is purer than all pure beings be pleased with me! Viñëu Puräëa 1.9.43

COMMENTARY This verse proves that there are no material qualities in the Lord. Purity should be understood to be a quality arising from his svarüpa.

TEXT 212

tathä ca tatraiva jïäna-çakti-balaiçvarya-vérya-tejäàsy açeñataù |

bhagavac-chabda-väcyäni vinä heyair guëädibhiù ||212||

TRANSLATION Also there it is said:

The word bhagavän means that he is complete with power of mind (omniscience), power of senses, power of body, influence, control, and beauty, and is devoid of all inferior qualities.56 Viñëu Puräëa 6.5.79

COMMENTARY In the Viñëu Puräëa there is a discussion of the meaning of bhagavän. Viñëu is devoid of material qualities such as sin and old age. But does this not mean that the Lord is devoid of all qualities? No, because he is the possessor of unlimited spiritual qualities.

TEXT 213 pädme ca –

yo ’sau nirguëa ity uktaù çästreñu jagad-éçvaraù | präkåtair heya-saàyuktair guëair hénatvam ucyate ||213||

TRANSLATION

In the Padma Puräëa it is said: In the scriptures, the Lord of the universe is said to be without qualities. This means that he is without inferior material qualities. Padma Puräëa 6.255.39-40

COMMENTARY This verse supports the refutation.

TEXT 214

prathame ca – ete cänye ca bhagavan nityä yatra mahä-guëäù |

prärthyä mahattvam icchadbhir na viyanti sma karhicit || 214 || iti |

TRANSLATION And in the First Canto it is said: The Lord possesses many other transcendental qualities which are eternally present and never separated from Him. SB 1.16.29

COMMENTARY

56 This is slightly different from another list of six qualities of bhagavän found in the same Puräëa: aiçvaryasya samagrasya véryasya yaçasaù çriyaù | jïäna-vairägyayoç caiva ñaëëäà bhaga itéìganä || According to Bhägavat-sandarbha the meanings are as follows. Jïäna means mental knowledge, or omniscience. Çakti means power of senses. Bala means physical strength. Tejas means beauty. Aiçvarya means control of all things. Vérya means possessing influence such that of jewels or mantras. Yaça is having fame for all qualities of body, mind and speech. Çré means possessing all wealth. Vairägya means detachment from the material world.

This verse shows that the Lord has spiritual qualities. This means they arise from the Lord’s svarüpa, not from material guëas.

TEXTS 215-216 ataù kåñëo ’präkåtänäà guëänäà niyutäyutaiù |

viçiñöo ’yaà mahäçaktiù pürëänanda-ghanäkåtiù ||215|| brahma nirdharmakaà vastu nirviçeñam amürtikam |

iti süryopamasyäsya kathyate tat prabhopamam ||216||

TRANSLATION Thus Kåñëa is endowed with millions of spiritual qualities. He possesses great powers and has a form completely filled with bliss. The Brahman without qualities, without form, and without distinction, is said to be like the effulgence of the Lord, like the rays of the sun.

COMMENTARY Pürëänanda-ghanäkåtiù means “form of condensed bliss.” The svarüpa of Brahman is described as pure awareness (jïäna-mätram). And thus Arjuna, in the Hari-vaàça, during the episode where the brähmaëa’s children disappear, describes the Brahman as a realization of a shining substance. This verse describes that quality. The Brahman is without qualities such as form or taste (nirdharmakam) and without distinction of elements like earth (nirviçeña). It does not have a substantial form (amürtikam). Brahman with such qualities is compared to the effulgence of the sun. This has been given in the example of Närada seeing the Lord from a distance as a mass of light. Some one may explain this phenomenon as follows. “Just as the sun can be perceived by all people as a mass of light, and can been seen as a devatä mounted on a chariot by worshippers who have been given the proper vision, so the Lord becomes visible as Paramätmä, a mass of consciousness, to those with a predominance of knowledge and as a human form to those with a predominance of bhakti.” Kåñëa and brahman are not different objects. Though this is so, the realization of Brahman with form is superior to the formless consciousness, because of the endowment of qualities such as sweetness in the form with qualities. Thus the manifestation of the absolute as Kåñëa is superior to that of the Brahman.

TEXTS 217-218 tathä ca çré-gétäsu–

mäà ca yo ’vyabhicäreëa bhaktiyogena sevate | sa guëän samatétyaitän brahmabhüyäya kalpate ||217||

brahmaëo hi pratiñöhäham amåtasyävyayasya ca | çäçvatasya ca dharmasya sukhasyaikäntikasya ca ||218|| iti |

TRANSLATION

Moreover the Gétä says:

He who serves me alone in pure devotional service surpasses the guëas, and becomes endowed with similarity to brahman. I am the ultimate shelter of that Brahman and I am also the shelter of eternal liberation, bhagavad-dharma, and the rasas of prema-bhakti. BG 14.26-27

COMMENTARY By bhakti fixed in the heart one can also perceive the Brahman. What was stated in the Bhägavatam verse yathendriyaù (SB 3.32.33) is shown by a statement from the Gétä. He who worships me with full concentration through devotion becomes qualified for realizing Brahman, a mass of formless consciousness. This is the apparent meaning but the sentence actually means that the devotee attains a similarity to Brahman. Thus the çruti says niraïjanaù paramaà sämyam upaiti: the purified person attains likeness to the supreme lord. (Muëòaka Upaniñad 3.1.3) One should not say that the verse means that the jéva becomes Brahman. According to the Viñëu Puräëa that is a false statement:

paramätmätmanor yogaù paramärtha itéñyate mithyaitad anya-dravyaà hi naity anya-dravyatäà yataù It is said that the supreme goal is merging the Paramätmä with the individual soul. This is false because one object cannot become another different object.

It is false to say that the small jéva can become the immense Lord. But how is it that the devotee of Vasudeva’s son (apparently human) becomes similar to the Brahman (spiritual)? The Lord answers, “I am the supreme shelter of that Brahman which is formless and conscious (brahmaëo hi pratiñöhäham).” I am the supreme shelter of eternal liberation (avyayasyämåtasya) and eternal processes such as hearing in bhakti-yoga (çäçvatasya dharmasya). I am the basis of the happiness of pure prema (aikäntikasya sukhasya). By performing bhakti to me, attaining that Brahman is nothing wonderful.

TEXT 219 atra kärikäù –

sa brahma-bhävam äsädya lélävigraham äçrayam | mäm änanda-ghanaà premëä bhajed ity ayam äçrayaù ||219||

TRANSLATION

An explanatory verse: Having attained the state of Brahman, a person then should worship me, filled with bliss, the shelter of a form which performs pastimes.

COMMENTARY The author’s verses now explain the two verses from the Gétä. The person who has performed concentrated bhakti (saù), after attaining the Brahman, the effulgence of the Lord, should worship me, the basis of Brahman, the shelter of a form which performs pastimes, because of previous performance of bhakti.

TEXT 220 bhakter avyabhicäräyäù prema-sevaiva yat phalam |

kevalaà brahma-bhävas tu vidveñeëäpi labhyate ||220||

TRANSLATION The result of fixed devotion is prema-sevä. Only enemies of the Lord attain the state of impersonal Brahman.

COMMENTARY “But if the particle of consciousness, the jéva, merges into the mass of consciousness, the Brahman, it would not be possible for the jéva to later leave that state and serve Kåñëa, the shelter of Brahman.” This verse answers that doubt. Those who are enemies of Kåñëa attain the state of merging into Brahman permanently. The småti scripture says:

siddha-lokas tu tamasaù pare yatra vasanti hi siddhä brahmasukhe magnä daitäçca hariëä hatäù Beyond the material realm lies Siddha-loka where the siddhas and the demons killed by Kåñëa remain permanently merged in the happiness of Brahman. Brahmäëòa Puräëa

Therefore, to remain in that state of brahman cannot be the final result after performing bhakti. Beyond the eight coverings of the universe (tamasaù pare) lies the place of brahman. This is place composed of a formless mass of light, similar to the effulgence of the Lord that Närada saw from a distance. By concentrating on that brahman while remaining ignorant of the Lord’s lotus feet, persons on giving up their bodies, remain merged in that brahman. These persons are called siddhas. Those who are killed by Kåñëa (hariëä) also attain that merging. But those who offend the Lord (on approaching liberation) and whose meager knowledge (of brahman) is, consequently, destroyed fall down.

ye ’nye ’ravindäkña vimukta-mäninas tvayy asta-bhäväd aviçuddha-buddhayaù äruhya kåcchreëa paraà padaà tataù patanty adho ’nädåta-yuñmad-aìghrayaù Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may almost reach the goal of the brahmajyoti, but by their disrespect for the Lord, such so-called liberated persons again fall down into material existence. SB 10.2.32

TEXT 221

nanu te yädavasyäsya bhajanäd brahmatä katham | ity äha brahmaëo héti hi yato ’haà puras tava ||

sthito ’yaà vividhänanda-pürëa-cid-ghana-vigrahaù |

brahmaëaç cit-svarüpasya pratiñöhä paramäçrayaù | ravis tejo-ghanäkäraù karaughasya yathä bhavet ||221||

TRANSLATION

“But how can one attain Brahman by worshipping a human prince of the Yadu dynasty?” The Lord answers. I am the basis of that Brahman. I, standing before you, am the form possessing full varieties of bliss and knowledge. I am the basis, the supreme shelter of the brahman, pure knowledge, just as the sun, being the form of plentiful powers, is the shelter of many rays.

COMMENTARY Arjuna expresses a doubt to Kåñëa. From worshipping a human born to Devaké as a prince in the Yadu dynasty by actions of sattva-guëa, how can one attain Brahman? The answer has been explained already. I am the supreme lord endowed with my infallible spiritual energies. My birth is simply making an appearance in Devaké who is also spiritual energy. Viñëu Puräëa describes Devaké as follows. Tvaà parä prakåtiù sükñmä: you are the subtle spiritual energy. My birth is like the sun rising in the east. I have said previously in the Gétä ajo ’pi sann avyayätmä: I am unborn and indestructible. (BG 4.6) I am not born as a human like other princes, attaining a human body after previously earned knowledge and piety have been destroyed. Thus it is not astonishing that by worshipping me, you can attain the Brahman. For one who has attained the sun, it is not difficult to enter the rays of the sun.

TEXT 222 avyayenämåteneha nitya-muktir udéryate |

çäçvatena tu dharmeëa bhagavad-dharma ucyate ||222||

TRANSLATION The words amåtasya avyayasya mean “of the eternal liberation.” Çäçvatasya dharmasya means “possessing bhagavad-dharma.”

TEXT 223 aikäntika-sukhenätra prema-bhakti-rasotsavaù |

yena mokña-sukhasyäpi tiraskäro vidhéyate ||223||

TRANSLATION Aikäntikasya sukhasya means “of one filled with prema-bhakti-rasa.” By this, the bliss of impersonal Brahman is condemned.

TEXT 224 kià ca brahma-saàhitäyäm –

yasya prabhä prabhavato jagad-aëòa-koöi- koöiñv açeña-vasudhädi vibhüti-bhinnam |

tad brahma niñkalam anantam açeña-bhütaà govindam ädi-puruñaà tam ahaà bhajämi ||224|| iti |

TRANSLATION

Brahma-saàhitä thus says: I worship the effulgent supreme lord Govinda, whose effulgence is the undfferentiated, unlimited, all-encompassing brahman, which is completely distinct from its display of unlimited planets throughout billions of universes. Brahma-saàhitä 5.40

COMMENTARY This verse is a proof for the statement that the formless conscious brahman is the effulgence of Kåñëa, who is condensed consciousness with a human form. I worship Govinda, possessor of great effulgence (prabhavataù), whose effulgence is brahman. How is the brahman described? It is distinct from its vibhütis such as the earth situated in millions of universes. As cause, brahman is one, and as effect, brahman is unlimited forms within this universe. “But the effects come from the supreme Lord, not from his effulgence, according to statements such as so ’kämayata bahu syäm: the Lord desired to become many.” The Brahma-saàhitä says that the effulgence of the Lord is the cause of the effects. By the effulgence of the Lord, prakåti becomes agitated and produces the universes.57 This is different from the Advaitins’ concept of Brahman, which is without qualities, beyond description and which is the lone existing entity. The Brahman described here, however, is endowed with qualities such as purity. It is describable and exists along with other real entities, since it is the cause of the universe which is also real. According to the Advaitin, one cannot have faith in the Brahman because it is without proof. It is not subject to perception (pratyakña), since it has no form or other qualities. It is not subject to inference (anumäna), since it does not have a middle term for producing inference.58 It cannot be proved by testimony (çabda), since it lacks classification and other elements which are the basis of words. Nor can it be expressed figuratively (laksaëä) since it is impossible to make figurative expressions when the object is beyond all words. According to this philosophy, such a Brahman cannot be the cause of creation, since it is devoid of power to decide to create. This brahman cannot be taught, since there is no teacher and student, only one brahman. “But perhaps one can attain brahman by using false conceptions of teacher and student.” That cannot be accepted (since realization cannot arise from illusion). And where does the illusion lie, in the Brahman or in the jéva? It cannot exist in the brahman because it is impossible for illusion to exist in what is full of knowledge. It cannot exist in the jéva because the jéva did not exist before illusion influenced brahman. If the jéva did not exist, how could illusion exist? Thus this conception of brahman is useless.

57 Perhaps this is a reference to the actions of Çambhu (Viñëu covered by light) with prakåti described in Brahma-saàhitä. 58 The middle term is smoke, in the example “Where there is smoke, there is fire.”

TEXT 225

atra kärike– niñkalädi-svarüpaà tat brahmäëòärbuda-koöiñu |

vibhütibhir dharädyäbhir bhinnaà bhedam upägatam || sadä prabhäva-yuktasya brahma yasya prabhä bhavet |

taà govindaà bhajäméti padyasyärthaù sphuöékåtaù ||225||

TRANSLATION I worship Govinda, possessor of effulgence, whose effulgence is brahman, with undifferentiated nature, but whose products are differently manifested as the vibhütis such as earth planet which are displayed in billions of universes. The meaning is clear.

TEXTS 226-228 nanu bhos tava bhävo ’yaà jïäta eva mayä dhruvam | paravyoma-pateù çaurir avatäras tvayocyate ||226||

janmädi-lélä-präkaöyät avatäratayäpy asau | prokto viläsa eva syät sarvotkarñäti-bhümataù ||227||

yaù para-vyoma-näthaù syäd asamänordha-vaibhavaù | çruti-småti-mahä-tantra-varëitotkarña-sauñöhavaù | loka-såñöeù purä brähme kalpe yaù parameñöhine |

mahävaikuëöha-loka-sthaà svam ätmänam adarçayat ||228||

TRANSLATION “Indeed I understand your intention. You say that Kåñëa is an avatära of the Lord of Vaikuëöha because he partakes of birth pastimes. Though he can be considered an avatära, he is actually a viläsa form of the Lord of Vaikuëöha because he possesses an abundance of most excellent qualities. The Lord of the spiritual sky, whose excellence is described in the çruti, småti, and great tantras, has unequalled powers. Previous to Brahmä’s creation of the universe the Lord showed himself situated in Vaikuëöha to Brahmä during the the first day of the first kalpa of Brahmä.”

COMMENTARY

This presents the proposition of the follower of Rämänujäcarya. They consider Paramätmä to have five forms: para, vyüha, vibhava, antaryämi and arcä. Para is Näräyaëa, the original Lord, vyühas are Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha. Vibhava forms are avatäras such as Matsya and Kürma. Antaryämé is the form existing in the heart of all living entities and measuring the length of the thumb. Arcä refers to deity forms like Jagannätha and Çri-raìganätha. Among the vibhava forms, Nåsiàha, Räma and Kåñëa are the best. Because Kåñëa possesses most powers among them, he is considered next to Näräyaëa. The vibhava forms are eternal. In order to refute this proposition, it is presented in this verse. “I understand the intention (bhävaù) of you, who proclaim Kåñëa as supreme. You are saying that Kåñëa is the avatära of the Lord of Vaikuëöha.” But is Kåñëa an avatära like Matsya and Kürma? No, Kåñëa is called an avatära simply because he appears in the material world. When Näräyaëa shows slightly less powers, he becomes

Kåñëa, because he surpasses Nåsiàha and Räma (sarvotkarña) in excellent qualities.” Näräyaëa is then further described.

TEXT 229 tathä hi çré-dvitéya-skandhe –

tasmai sva-lokaà bhagavän sabhäjitaù sandarçayäm äsa paraà na yat-param vyapeta-saìkleça-vimoha-sädhvasaà

sva-dåñöavadbhir puruñair abhiñöutam ||229||

TRANSLATION Thus it says in the Second Canto: The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahmä, was pleased to manifest His personal abode, Vaikuëöha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence. SB 2.9.9

COMMENTARY The Lord of Vaikuëöha (bhagavän), having been worshipped with devotion (sabhäjitaù) by Brahmä, showed Brahmä (tasmai) his own planet in the spiritual world. It is worshipped by the residents who see it directly (sva-dåñöavadbhiù), because there is nothing (param) superior (param) to it, since it is free of suffering (saàkleça) consisting of ignorance, false identity, attachment, hatred and absorption; it is free of lack of discrimination (vimoha); and it is free of the fear of falling from it (sädhvasam)

TEXT 230 pravartate yatra rajas tamas tayoù

sattvaà ca miçraà na ca käla-vikramaù | na yatra mäyä kim utäpare harer

anuvratä yatra suräsurärcitäù ||230||

TRANSLATION In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Both the demigods and the demons worship the devotees. SB 2.9.10

COMMENTARY In this place, rajas, tamas and sattva mixed with rajas and tamas, as well as the influence of time, do not operate. There is no mäyä what to speak of its products such as mahat-tattva and ahaìkara (apare). By this, the eternal bliss – caused by the absence of time and mäyä – in that place is indicated. The beauty of the inhabitants is then described: the followers of the Lord (anuvratä) are worshipable by the devatäs and demons.

TEXT 231

çyämävadätäù çata-patra-locanäù piçaìga-vasträù surucaù supeçasaù | sarve catur-bähava unmiñan-maëi-

praveka-niñkäbharaëäù suvarcasaù | praväla-vaidürya-måëäla-varcasaù

parisphurat-kuëòala-mauli-mälinaù ||231||

TRANSLATION The inhabitants of the Vaikuëöha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent. Some of them are effulgent like coral, vaidürya, or lotus fiber, and some wear earrings. SB 2.9.11-12

COMMENTARY They are youthful and are ornamented with jewelry with the best gem shining brilliantly. Niñka is a type of ornament. Some have complexions like coral (pink), vaidürya (multicolored), or white like the lotus fiber, since they have attained similarity to the color of the Lord they worship.

TEXT 232 bhräjiñëubhir yaù parito viräjate

lasad-vimänävalibhir mahätmanäm | vidyotamänaù pramadottamädyubhiù

savidyud abhrävalibhir yathä nabhaù ||232||

TRANSLATION

The Vaikuëöha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahätmäs or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning. SB 2.9.13

COMMENTARY Everywhere (paritaù) on the planet there are air vehicles belonging to the inhabitants (mahätmänäm). The planet shines with effulgence of the best young women (pramadottamänäm). The planet is like the sky filled with clouds flashing lightning, because they wear dark-blue cloth (their complexions are like the lightning).

TEXT 233 çrér yatra rüpiëy urugäya-pädayoù

karoti mänaà bahudhä vibhütibhiù | preìkhaà çritä yä kusumäkaränugair

vigéyamänä priya-karma gäyaté ||233||

TRANSLATION The goddess of fortune in her transcendental form is engaged in the loving service of the Lord’s lotus feet, and mounting a swing, being praised by the spring and other seasons, she sing the glories of the Lord’s activities. SB 2.9.14

COMMENTARY In that planet Lakñmé (çréù) with spiritual form (rüpiëé) worships (mänam karoti) the feet of the Lord (urugäya-pädayoù) with a variety of articles of worship (vibhütibhiù). Or çrér rüpiëé can mean she is incarnate of wealth. She is then described. Having mounted a swing, and being praised by spring (kusumäkara) and the other seasons (anugaiù), she sings about the activities of her dear lord (priya-karma).

dadarça taträkhila-sätvatäà patià çriyaù patià yajïa-patià jagat-patim | sunanda-nanda-prabalärhaëädibhiù sva-pärñadägraiù parisevitaà vibhum || Having seen the place, Brahmä then saw the Lord of that place. The Lord is described in this verse. He saw the master of all of the devotees (akhila-sätvatäm patim). Sät is a sautra root meaning to give pleasure (but not in use). The source of that pleasure is the Lord, the embodiment of pleasure. Those who worship that Lord are called sätvatas. SB 2.9.15

Lord Brahmä saw in the Vaikuëöha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhaëa, who are his immediate associates.

bhåtya-prasädäbhimukhaà dåg-äsavaà prasanna-häsäruëa-locanänanam | kiréöinaà kuëòalinaà catur-bhujaà pétäàçukaà vakñasi lakñitaà çriyä || The Personality of Godhead, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on his head. He had four hands, and His chest was marked with the lines of the goddess of fortune. SB 2.9.16

Dågäsavam means “he who intoxicates the eye with his beauty.” He is marked on the chest with a line representing Lakñmé (çriyä).

TEXT 234 adhyarhaëéyäsanam ästhitaà paraà våtaà catuù-ñoòaça-païca-çaktibhiù |

yuktaà bhagaiù svair itaratra cädhruvaiù sva eva dhäman ramamäëam éçvaram ||234|| iti |

TRANSLATION

The Lord was seated on His throne and was surrounded by different energies like the four, the sixteen, the five, and the six natural opulences, along with other insignificant energies of the temporary character. But He was the factual Supreme Lord, enjoying His own abode. SB 2.9.17

COMMENTARY He was situated on a royal throne (äsanam) worshippable by all (adhyarhanéya) surrounded by his energies. The four energies are hlädiné, kérti, karuëä and tuñöi. The sixteen are the seven – çré, bhü, kérti, élä, lélä, känti, vidyä, plus the nine – vimalä, utkarñiné, jïänä, kriyä, yogä, prahvé, satyä, éçänä, and anugrahä. The five are säìkhya (knowledge), yoga, vairägya, tapas (austerity) and bhakti. This makes twenty-five energies. He is also endowed with his own portions which are not the ordinary material qualities, called dharma, jïäna, aiçvarya and vairägya, which are temporary (adhruvaiù) in Brahmä and others (itaratra). The rest is clear.

TEXT 235 atra kärikäù –

yad yataù param utkåñöaà padam anyan na hi kvacit | saìkleçäù païca-vidyädyä vimoho nirvivekatä ||

sädhvasaà pätato bhétir na santy etäni yatra tam | sva-dåñöam ätmanaù säkñät käras tadvadbhir éòitam ||235||

TRANSLATION

Because it is superior to all other places, because it is devoid of the five types of kleças starting with avidyä,59 is devoid of fear (sädhvasam) of falling, and is never devoid of power of discrimination (vimoha), it is praised by those who see that place directly.

COMMENTARY The Bhägavatam verses are explained by the author. Yad means “because.” Some can see the place directly because they are fixed in prema.

TEXT 236 rajas tamaç ca no yatra sattvaà sädryak tayor na ca |

guëä yatra prakåtijä na santéti pradarçitam || na käla-vikramo yatra sarva-vidhvaàsa-käritä |

paraà mülam anarthänäà yatra mäyaiva nästi hi || apare tatra kim uta vikärä mahad-ädayaù |

59 The five kleças are avidyä, asmitä, räga, dveña and abhiniveça: ignorance, false identity, attachment to enjoyment, repulsion and clinging to life with consequent fear of death. These are listed and defined in Pataïjali’s Yoga-sütras. Ignorance means regarding the temporary as eternal, the impure as pure, suffering as happiness and what is not the self to be the self. Ego is identifying the soul with intellect. Attachment is the remembrance of pleasure, and impulse for pleasure. Repulsion is the remembrance of suffering and the impulse to avoid it. Abhiniveça means clinging to life.

ato vaikuëöha-lokasya kathitä nitya-siddhatä ||236||

TRANSLATION In that place there are no rajas, tamas, or sattva mixed with rajas and tamas, and no guëas of prakåti as well as no influence of time, which destroys everything. There is no mäyä which is the highest cause of all problems, what to speak of mäyä’s transformations such as mahat-tattva. Thus Vaikuëöha is described as eternally perfect.

COMMENTARY Sädryak means “with.” Here it says that sattva mixed with rajas and tamas is absent in Vaikuëöha. Therefore viçuddha-sattva is present. Viçuddha-sattvaà tava dhäma çäntaà tapomayam dhvasta-rajas-tamaskam: your transcendental form, a manifestation of pure goodness, is undisturbed by change, shining with knowledge and devoid of passion and ignorance. (SB 10.27.4) So is this viçuddha-sattva material? This is negated by saying there is no mäyä in Vaikuëöha. Thus on the contrary, when it says that there is viçuddha-sattva, it cannot be material but pure knowledge, which is self-revealing. Moreover, it arises from the spiritual çakti of the Lord which is threefold: hlädiné sandhiné saàvit. (Viñëu Puräëa 1.12.69) In many scriptures such evidence is found.

TEXT 237 harer anuvratä yatra çyämäruëa-harit-sitäù |

tat-tad-varëam upäsyeçaà tat-särüpyam upägatäù | athavä nitya-siddhatvät tad-rucäm apy anäditä ||237||

TRANSLATION

In that place the Lord’s associates are black, reddish, green or white in complexion. By worshipping the Lord with a particular complexion the devotee attains a form with a similar complexion. Or, in the case of nitya-siddhas of course their complexion is eternally the same.

COMMENTARY By worshipping the Lord who is black, red, green or white, one attains a similar form with a similar color.

TEXT 238 çréù sampad-rüpiëé mürtä yatra padmäàça-sambhavä |

mänaà seväà racayati vividhäbhir vibhütibhiù || kusumäkära-çabdena åtünäm adhipo mataù |

tena tasyänugair gréñma-varñädyair åtubhiç ca yä || viçeñäd géyamänäpi priyakarmaiva gäyaté |

çatrantena padenätra tiì-antä lakñitä kriyä ||238||

TRANSLATION

In that place the very personification of wealth, arising from a portion of Lakñmé, performs service (mänam) using various treasures. Kusumäkära means the king of seasons, spring. Çré, though praised by the spring along with the summer, monsoon and other seasons, praises the activities of her dear Lord. Gäyaté is a present participle form with feminine ending.

TEXTS 239-241 tatreçvaraà dadarçäsau kathambhütaà dåg-äsavam |

sändränandair dåçäà suñöhu mädakatvät sa äsavaù ||239|| pétäàçuka-padenäsya dhvanyate çyäma-varëatä ||240||

adhyarhaëéya-çabdena mahä-yogäkhya-péöhakam | çré-pädmottara-khaëòoktam atraivägre pravakñyate ||241||

TRANSLATION

What manner of Lord did Brahmä see? That Lord was nectar for the eyes. The Lord was called nectar because he intoxicated the eyes with intense bliss. The yellow cloth indicates also the dark blackish complexion. “Being worshipped” describes the yoga-piöha. This will also be described later by quoting from Padma Puräëa.

COMMENTARY The bliss is related to the beauty, sweetness, fragrance and youth. Sa refers to the Lord. Äsavaù means “he who is filled with sweetness or honey.“

TEXTS 242-243 catasro hlädiné-kérti-karuëä-tuñöayaù småtäù |

çaktayaù ñoòaçätraiva pürvam eva pradarçitäù ||242|| vidyäyäù païca-parväëi säìkhyädény atra païca ca ||243||

TRANSLATION

The four energies are hlädiné, kérti, karuëä, and tuñöi. The sixteen energies were listed previously. The five energies are the group of five vidyäs starting with säìkhya.

TEXT 244 täni païcarätre –

säìkhya-yogau tu vairägyaà tapo bhaktiç ca keçave | païca-parveti vidyeyaà yayä vidvän harià viçet ||244|| iti |

TRANSLATION

These are listed in the Païcarätra texts: The five parts of knowledge by which the learned know the Lord are säìkhya, yoga, vairägya, tapas and bhakti.

TEXT 245 ity etäbhir våtaà païca-viàçatyä çaktibhiù sadä |

bhagair aiçvarya-dharmädyaiù svair-asädhäraëodayaiù ||

itaratra viriïcy-ädäv adhruvair asthiraiù kåçaiù | sva eva dhämni vaikuëöhe ratià vidadhataà sadä |

kià vä svarüpa-bhütatvät çriyas tasyäù svadhämatä ||245||

TRANSLATION Thus the Lord is eternally surrounded by twenty-five çaktis, and by the parts called aiçvarya, dharma, etc. which appear extraordinary, and on the other hand available in only small amounts in Brahmä and others. That Lord gave pleasure in his abode of Vaikuëöha. Or dhäma60 can refer to Lakñmé, who is referred to as his own form, since she arises from his very svarüpa.

COMMENTARY Either Brahmä saw the Lord giving pleasure to others in Vaikuëöha or he saw the Lord giving pleasure to Lakñmé. But how can Lakñmé be the abode of the Lord? It is because the word dhäma also means form. Mediné says: dhäma dehe gåhe raçmau: dhäma means body, house or rays.

TEXT 246 tathä ca bhärgava-tantre –

çakti-çaktimatoç cäpi na vibhedaù kathaïcana | avibhinnäpi svecchädi-çabdair api vibhäñyate || iti ||246||

TRANSLATION

Thus, in Bhärgava-tantra it is said: There is no difference at all between the çakti and the possessor of the çakti. Though non-different, they are described as having their individual will.

COMMENTARY But Lakñmé is not the Lord. To answer this, a scriptural proof is given. Hlädiné çakti is Lakñmé. “But how can you say that because Lakñmé and the Lord are non-different, their forms must also be completely non-different.” Because of the power of viçeña, there will be a perception of difference. As in the case of “existence existing.” Though they are non-different, çakti is described as having her own will, because of the power of viçeña—the power of objects to produce apparent differences which can be described as such.

TEXTS 247-249 kià ca pädmottara-khaëòe–

pradhäna-parama-vyomnor antare virajä nadé | vedäìga-svedajanita-toyaiù prasrävitä çubhä ||247|| tasyäù päre para-vyomni tripäd-bhütaà sanätanam | amåtaà çäçvataà nityam anantaà paraà padam ||

çuddha-sattva-mayaà divyam akñaraà brahmaëaù padam |

60 See verse 234.

aneka-koöi-süryägni-tulya-varcasam avyayam || sarva-vedamayaà çubhraà sarva-pralaya-varjitam |

asaìkhyam ajaraà satyam jägrat-svapnadi-varjitam || hiraëmayaà mokñapadaà brahmänanda-sukhähvayam |

samänädhikya-rahitam ädy-anta-rahitaà çubham || tejasäty-adbhutaà ramyaà nityam änanda-sägaram |

evam ädi-guëopetaà tad viñëoù paramaà padam || na tad bhäsayate süryo na çaçäìko na pävakaù |

yad gatvä na nivartante tad dhäma paramaà hareù ||248|| tad viñëoù paramaà dhäma çäçvataà nityam acyutam | na hi varëayituà çakyaà kalpa-koöi-çatair api ||249||

TRANSLATION

In the Padma Puräëa, Uttara-khaëòa, it is said: Between the material realm and the spiritual sky, the splendid river called Virajä flows with water produced from the perspiration of the Vedas. Beyond the river lies the place called Tripäd. This supreme abode is eternally sweet, young, and eternally blissful. This abode of the Lord is çuddha-sattva, full of pastimes and without decay. It does not undergo transformation and is as effulgent as millions of suns. It is all the Vedas, without contamination, and never subject to destruction. It is truth, beyond measure, without old age, and devoid of the stages of material consciousness—waking, sleeping and deep sleep. It is pure consciousness, the abode of liberated souls, and produces the bliss of Brahman. There is nothing equal to or superior to this place. It is without beginning and end, and is full of beauty. It is astonishing in its effulgence, pleasing, and eternal. It is an ocean of bliss. The supreme abode of Viñëu is full of such qualities. There the sun, moon and fire do not shine. Having gone to the supreme abode of the Lord, one does not return. This supreme abode of Viñëu which is every fresh, eternal, and imperishable, is impossible to describe completely even after continuing to glorify it for millions of Brahmä’s days. Padma Puräëa 6.255.57-64

COMMENTARY To further confirm the nature of Vaikuëöha, it is described through a statement from Padma Puräëa. Çäçvatam means ever youthful. Çubhram means spotless. Asaìkhyam means immeasurable. Hiraëmayam means full of consciousness.

TEXT 251 tatraivägre –

çréçäìghri-bhakti-sevaika-rasa-bhoga-vivardhitäù | mahätmano mahäbhägä bhagavat-päda-sevakäù ||

tad viñëoù paramaà dhäma yänti prema-sukha-pradam || nänä-janapadäkérëaà vaikuëöhaà tad dhareù padam |

präkaraiç ca vimänaiç ca saudhai ratnamayair våtam ||251||

TRANSLATION Later in the Padma Puräëa it is said:

The greatly fortunate servants of the Lord, who increase their pleasure in exclusively serving the Lord, go to this abode of Viñëu which bestows the bliss of prema. This abode of the Lord is filled with many inhabitants, and has jeweled walls, towers, and palaces. Padma Puräëa 6.256.9-11

TEXT 252 tan madhye nagaré divyä säyodhyeti prakértitä |

maëi-käïcana-citräòhya-präkärais toraëair våtä | caturdvära-samäyuktä ratna-gopura-saàvåtä ||252||

TRANSLATION

In that place is a shining city glorified because it is not covered by illusion. It is resplendent with walls and festoons bedecked with gold and gems, and has four gates with jeweled doors. Padma Puräëa 6.256.11-12

COMMENTARY Ayodhya means “not covered by material energy.” Toraëaiù here means “with festoons made of leaves.” It is endowed with jeweled gates. Amara-koña says pura-dväras tu gopuram: the city gate is called gopuram.

TEXT 253

caëòädi-dvära-pälaiç ca kumudädyaiù surakñitä | caëòa-pracaëòau präg-dväre yämye bhadra-subhadrakau |

väruëyäà jaya-vijayau saumye dhätå-vidhätarau ||253||

TRANSLATION The gates are protected by Caëòa, Kumuda and others. At the eastern gate are Caëòa and Pracaëòa. At the southern gate are Bhadra and Subhadra. At the western gate are Jaya and Vijaya, and at the northern gate are Dhätä and Vidhätä. Padma Puräëa 6.256.12-13

TEXT 254 kumudaù kumudäkñaç ca puëòaréko ’tha vämanaù |

çaìku-karëaù sarva-netraù sumukhaù supratiñöhitaù | ete dik-patayaù proktäù püryäm atra çubhänane ||254||

TRANSLATION

O Pärvaté, in that city, the protectors of the directions starting from the east are Kumuda, Kumudäkña, Puëòakréka, Vämana, Çaìku-karëa, Sarva-netra, Sumukha and Supratiñöhita. Padma Puräëa 6.256. 14-15

COMMENTARY In the eight directions are protectors of the directions.

TEXT 255

koöi-vaiçvänara-prakhya-gåha-paìktirbhir ävåtä | ärüòha-yauvanair nityair divya-näré-narair yutä ||255||

TRANSLATION

It is filled with rows of houses shining like millions of flames and occupied by divine men and women who are eternally youthful. Padma Puräëa 6.256.16

TEXT 256 antaùpuras tu devasya madhye püryä manoharam | maëi-präkära-saàyuktaà vara-toraëa-çobhitam |

vimänair gåhamukhyaiç ca präsädair bahubhir våtam | divyäpasarogaëaiù strébhiù sarvataù samalaìkåtam ||256||

TRANSLATION

In the middle of the city is the Lord’s attractive palace with jeweled walls and excellent festoons made of leaves. It is filled with many towers, large houses, and mansions, and is decorated everywhere with heavenly women and apsaras. Padma Puräëa 6.256.17-18

TEXT 257

madhye tu maëòapaà divyaà räjasthänaà mahotsavam | mäëikya-stambha-sahasra-juñöaà ratna-mayaà çubham | nitya-muktaiù samäkérëaà säma-gänopaçobhitam ||257||

TRANSLATION

In the center is a celestial, festive pavilion for the king to sit. It is splendid with thousands of ruby studded pillars, eternally devoid of material influence and reverberating with the sounds of the Vedas verses. Padma Puräëa 6.256.19-20

COMMENTARY Nitya-muktaiù means “eternally devoid of material influence.”

TEXT 258 madhye siàhäsanaà ramyaà sarva-veda-mayaà çubham |

dharmädi-daivatair nityair våtaà veda-mayätmakaiù | dharma-jïäna-mahaiçvarya-vairägyaiù päda-vigrahaiù ||258||

TRANSLATION

In the center of the pavilion is an attractive royal throne personifying all the Vedas, surrounded by the dharma, jïäna, aiçvarya and vairägya, who are situated as the eternal presiding deities of the throne and who are also personifying the Vedas. Padma Puräëa 6.256.20-21

COMMENTARY Dharma etc. are the presiding deities of the throne.

TEXT 259 tatraiva –

vasanti madhyame tatra vahni-sürya-sudhäàçavaù | kürmaç ca nägaräjaç ca vainateyas trayéçvaraù ||

chandäàsi sarva-manträç ca péöha-rüpatvam ästhitäù | sarväkñaramayaà divyaà yoga-péöham iti småtam ||259||

TRANSLATION

There also it is said: In the center of the throne are fire, sun, moon, Kürma, Çeña and Garuòa, the Vedas, the Vedic meters, all mantras, which constitute the very form of the throne. This throne is known as the transcendental yoga-péöha composed of all letters of the alphabet. Padma Puräëa 6.256.23-25

COMMENTARY Trayéçvaraù means composed of the Vedas. Vainateyaù is Garuòa.

TEXT 260

tan-madhye ’ñöa-dalaà padmam udayärka-sama-prabham | tan-madhye karëikäyäà tu sävitryäà çubha-darçane | éçvaryä saha deveças taträsénaù paraù pumän ||260||

TRANSLATION

In the center of the yoga-péöha is an eight petalled lotus whose brilliance is like the rising sun. O Pärvaté, in its center is the gäyatré mantra acting as the pericarp, where the Lord is seated with Lakñmé. Padma Puräëa 6.256.25-26

COMMENTARY The pericarp is gäyatré-mantra (sävitryäm). Çubha-darçane means “O Pärvaté.”

TEXT 261 indévara-dala-çyämaù sürya-koöi-sama-prabhaù |

yuvä kumäraù snigdhäìgaù komalävayavair yutaù ||261||

TRANSLATION He has the complexion of a blue lotus, and shines like millions of suns. He is playful, with soft, charming limbs. Padma Puräëa 6.256.27

COMMENTARY Kumära (child) here means playful.

TEXTS 262-265 phulla-raktämbuja-nibha-komaläìghri-karäbjavän |

prabuddha-puëòarékäkñaù subhrü-latäyugäìkitaù ||262||

sunäsaù sukapoläòhyaù suçobha-mukha-paìkajaù | muktäphaläbha-dantäòhyaù susmitädhara-vidrumaù ||263||

paripürëendu-saìkäça-susmitänana-paìkajaù | taruëäditya-varëäbhyäà kuëòaläbhyäà viräjitaù ||264||

susnigdha-néla-kuöila-kuntalair upaçobhitaù | mandära-pärijätäòhyaù kavaré-kåta-keçavän ||265||

TRANSLATION

He has lotus hands and lotus ankles similar to blossoming red lotuses. He has wide lotus petal eyes and eyebrows like graceful creepers. His attractive lotus face has a graceful nose and forehead. His smiling lips are like coral, and his teeth are like pearls. His smiling lotus face, like the full moon, is shining with earrings the color of the rising sun. His face is ornamented with glossy, black, wavy locks, set with mandära and pärijäta flowers. Padma Puräëa 6.256.28-31

COMMENTARY His hair is bound up nicely with flowers.

TEXT 266 prätar udyat-sahasräàçu-nibha-kaustubha-çobhitaù | hära-svarëa-sragäsakta-kambu-gréva-viräjitaù ||266||

TRANSLATION

He wears the Kaustubha jewel bright like the morning sun. His neck, ornamented with three lines, is bedecked with pearl and golden necklaces. Padma Puräëa 6.256.32

COMMENTARY Hära means a pearl necklace and svarëa-srak means a gold necklace. These are attached to his neck. Haläyudha says rekhä-trayäïcitä grÿivä kambu-gréva kathyate: when the neck is ornamented with three lines it is called kambu-gréva.

TEXTS 267-268 siàha-skandha-nibhaiù proccaiù pénair aàsair viräjitaù |

péna-våttäyata-bhujaiç caturbhir upaçobhitaù ||267|| aìguléyaiç ca kaöakaiù keyürair upaçobhitaù |

bälärka-koöi-saìkäçaiù kaustubhädyaiù subhüñaëaiù | viräjita-mahä-vakñä vana-mälä-vibhüñitaù ||268||

TRANSLATION

His broad shoulders are like those of a lion. He has four broad arms. He is ornamented with rings, bracelets, arm bands, the Kaustubha gem brilliant as a million suns, and a garland which spreads over his wide chest. Padma Puräëa 6.256.33-35

COMMENTARY

Aàsaiù means with “shoulders.” Kaöakaiù here means with four bracelets on his four arms.

TEXTS 269-271 vidhätur janana-sthäna-näbhi-paìkaja-çobhitaù |

bälätapa-nibha-çlakñëa-péta-vastra-samanvitaù ||269|| nänä-ratna-viciträìghri-kaöakäbhyäà viräjitaù |

sajyotsna-candra-pratima-nakha-paìktibhir ävåtaù ||270|| koöi-kandarpa-lävaëyaù saundarya-nidhir acyutaù |

divya-candana-liptäìgo vana-mälä-vibhüñitaù || çaìkha-cakra-gåhétäbhyäm udbähubhyäà viräjitaù |

varadäbhaya-hastäbhyäm itaräbhyäà tathaiva ca ||271||

TRANSLATION His lotus navel is the birth place of Brahmä and he wears soft, yellow cloth shining like the morning sun. He has anklets studded with variety of gems and the rows of his toenails shine like moonlight. The Lord is an ocean of beauty, more attractive than millions of cupids. His limbs are anointed with sandalwood and he is ornamented with a garland. In his two upper hands he holds conch and disc, and his two lower hands show the mudrä of blessing. Padma Puräëa 6.256.35-39

COMMENTARY He is non-different from Garbhodakaçäyé and therefore is described as the source of Brahmä. Bälätapa-nibha means that his cloth is the color of the morning sun. Udbhähubhyäm means “by his upper two hands” and itaräbhyäm means “by his lower two arms.”

TEXTS 272-274 vämäìka-saàsthitä devé mahä-lakñmér maheçvaré | hiraëya-varëä hariëé suvarëa-rajata-srajä ||272||

sarva-lakñaëa-sampannä yauvanärambha-vigrahä | ratna-kuëòala-saàyuktä néläkuïcita-çérñajä ||273||

divya-candana-liptäìgé divya-puñpopaçobhitä | mandära-ketaké-jäté-puñpäïcita-sukuntalä ||274||

TRANSLATION

O Pärvaté, attractive Lakñmi, the great goddess, of golden complexion, wearing a golden garland, is situated on his left side. Her form manifests the beginning of youth, and is endowed with all auspicious characteristics. Her limbs are anointed with sandalwood, and her locks are decorated with attractive flowers such as mandära, ketaké, and jäté. Padma Puräëa 6.256.39-42

COMMENTARY

Lakñmé is called hariëé or attractive because she is similar to a golden figure. Mediné says that hariëé means yellow flower, a type of woman, a kind of poetic meter and a golden figure.

TEXTS 275-278 subhrüù sunäsä suçroëé pénonnata-payodharä |

paripürëendu-saìkäça-susmitänana-paìkajä ||275|| taruëäditya-varëäbhyäà kuëòaläbhyäà viräjitä |

tapta-käïcana-varëäbhä tapta-käïcana-bhüñaëä ||276|| hastaiç caturbhiù saàyuktä kanakämbuja-bhüñitä |

nänä-ratna-viciträòhya-kanakämbuja-mälayä | hära-keyüra-kaöakair aìguréyaiç ca bhüñitä ||277|| bhuja-yugma-dhåtodagra-padma-yugma-viräjitä |

gåhéta-mätuluìgäkhya-jämbünada-karäïcitä ||278||

TRANSLATION She has attractive eyebrows, nose and hips. Her breasts are full and raised. Her smiling lotus face is like the full moon. Her face is decorated with earrings, tinted like the rising sun. Her complexion is golden and her ornaments are golden. She has four hands which hold golden lotuses. She is decorated with lotus garlands of gold imbedded with various jewels, and wears rings, bracelets, armlets and necklaces. Her two upper hands hold lotuses, and her two lower hands holds citrons made of gold. Padma Puräëa 6.256.42-46

COMMENTARY She playfully holds citrons made of gold in her lower hands. Amara-koña says mätuluìga is a type of citron or béjapüra fruit.

TEXTS 279-281 evaà nityänapäyinyä mahälakñmyä maheçvaraù |

modate parama-vyomni çäçvate sarvadä prabhuù ||279|| pärçvayor avané-léle samäséne çubhänane |

añöa-dikñu dalägreñu vimalädyäç ca çaktayaù ||280|| vimalotkarñiëé jïänä kriyä yogä tathaiva ca |

prahvé satyä tatheçänä mahiñyaù paramätmanaù || gåhétvä cämarän divyän sudhäkara-sama-prabhän |

sarva-lakñaëa-sampannä modante patim acyutam ||281||

TRANSLATION The Lord enjoys eternally and constantly in the spiritual sky with this form of Lakñmé, who is eternally endowed with good qualities. O Pärvaté, at his sides are situated Bhü and Lélä, and his energies such as Vimalä at the tips of the lotus in eight directions. The queens of the Lord are Vimalä, Utkarñiëé, Jïänä, Kriyä, Yogä, Prahvé, Satyä and Éçänä. With cämaras white like the moon in their hands, endowed with all qualities, they give pleasure to the Lord. Padma Puräëa 6.256.47-50

COMMENTARY

Evam means “with this form just described.” Bhu and Lélä are two companions of Lakñmé, situated at the sides. Lakñmé is situated to Viñëu’s left. Modante stands for the causative modayanti (they give pleasure).

TEXTS 282-283 divyäpsarogaëäù païca-çata-saìkhyäç ca yoñitaù |

antaùpura-niväsinyaù sarväbharaëa-bhüñitäù || padma-hastäç ca täù sarväù koöi-vaiçvänara-prabhäù |

sarva-lakñaëa-sampannäù çétäàçu-sadåçänanäù | täbhiù parivåto räjä çuçubhe paramaù pumän ||282||

ananta-vihagädhéça-senäny-ädyaiù sureçvaraiù | anyaiù parijanair nityair muktaiç ca parisaàvåtaù |

modate ramayä särdhaà bhogaiçvaryaiù paraù pumän ||283||

TRANSLATION Five hundred women, heavenly apsaras, decorated with all ornaments, reside in the palace. The Lord is surrounded by these women who have lotuses in their hands, who have the effulgence of millions of fires, who are endowed with all qualities and whose faces are like moonlight. The Supreme Lord, surrounded by the devotees such as Ananta, Garuòa and Viçvaksena, and other eternally liberated souls, enjoys with Lakñmé with all splendor. Padma Puräëa 6.256.51-54

COMMENTARY Ananta means Çeña, vihagädhéña means Garuòa and senänéù means Viçvaksena.

TEXT 284 atra kärikäù –

arthataù çabdataç cätra yat punaù punar ucyate | tad-asambhävya-vastutvät pratétyai hetuvädinäm ||284||

TRANSLATION

Repetition of the same word and the repetition of ideas are generally considered a fault. It is done here in order to create an impression on the logicians.

COMMENTARY The verses from the Padma Puräëa are explained by the author in the following verses. The repetition of meanings and words is not a fault because it is done for the understanding of logicians. A topic which is difficult to understand becomes understood when repeatedly taught.

TEXT 285 çréça-niçväsa-rüpäëäà vedänäà tatra mürtatä |

tatas tad-aìgato jätäù svedäù parama-pävanäù ||285||

TRANSLATION

The Vedas which are a form of the breathing of the Lord take the form of the perspiration arising from his body, and this perspiration is most purifying.

TEXT 286 tripäd-vibhüter dhämatvät tripädbhütaà tu tat padam | vibhütir mäyiké sarvä proktä pädätmikä yataù ||286||

TRANSLATION

Vaikuëöha is called tripäd-bhütam because it is the abode which possess three portions of power. All the powers of the the material realm are called only one portion.

COMMENTARY When Vaikuëöha is described as tripäd-bhütam it means that the material powers of the material realm consisting of one päd do not exist in Vaikuëöha.

TEXT 287

amåtaà suñöhu madhuraà çäçvatas tu muhur navam | çuddha-sattvas tu tat proktaà sattvam apräkåtaà tu tat | nityäkñarädi-çabdais tu ñaò-bhäva-parivarjanam ||287||

TRANSLATION

Amåtam means sweet, and çäçvataù means always youthful. Çuddha-sattva means spiritual sattva. By words such as nitya and akñara the intention is to show that the spiritual world is devoid of the six transformations which take place in the material world.

TEXT 288 kià cänutthäpitänäm api kärikäù –

ädyam ävaraëaà dikñu pürvädiñu kiläñöasu | vyühair lakñmyädi-sahitair väsudevädibhir matam ||288||

TRANSLATION

Here are some more verses summarizing sections of the Padma Puräëa: The first circle surrounding the main figure of Näräyaëa consists of the catur-vyüha staring with Väsudeva, as well as Lakñmé and others, in the eight directions staring with east.

COMMENTARY There is an extensive description of Vaikuëöha in the Padma Puräëa, Uttara-khaëòa. The information is summarized in the following verses. In the east, south, west and north are Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha.

TEXT 289

püryo lakñmyäù sarasvatyä rateù känter anukramät | vidikñu parama-vyomna ägneyyädiñu kértitäù ||289||

TRANSLATION

The cities of Lakñmé, Särasvaté, Rati and Känti are situated in the directions starting from the southeast in the spiritual sky.

COMMENTARY In the south-east, south-west, north-west and north-east dwell the consorts Lakñmé, Särasvaté, Rati, and Känti. These are deities of the first circle around Näräyaëa.

TEXT 290

keçavädyair iha caturviàçatyä tu dvitéyakam | añöäsu kila käñöhäsu teñäà jïeyaà trayaà trayam ||290||

TRANSLATION

The second ävaraëa consists of the twenty-four forms starting with Keçava. There are three forms each in each of the eight directions.

COMMENTARY Three forms reside in each of the eight directions. One can learn this from the extensive description in the Padma Puräëa. Fearing the volume of the work, the full description has not been included here.

TEXT 291 daçabhir matsya-kürmädyair daça-dikñu tåtéyakam ||291||

TRANSLATION

In the third ävaraëa the ten avatäras such as Matsya and Kürma are situated in each of the ten directions.

COMMENTARY Though Kåñëa is considered to be the ävaraëa deity presiding over the upwards direction, his presence there indicates his supreme position. Though the Viñëu Puräëa is devoted to showing the supremacy of Viñëu’s abode, this fact is mentioned because the Puräëa does not avoid the actual truth.

TEXT 292 satyäcyutänanta-durgä-viñvaksena-gajänanaiù |

çaìkha-padma-nidhibhyäà ca turyam añöäsu dikñv idam ||292||

TRANSLATION In the fourth ävaraëa Satya, Acyuta, Ananta, spiritual Durgä, Viçvaksena, spiritual Ganeça, Çaìkha-nidhi and Padma-nidhi are situated in the eight directions.

COMMENTARY The Durgä and Ganeça mentioned here do not have material bodies for it has already been said na yatra mäyä: there is no material prakåti here. They should be understood to be associates of the Lord with spiritual bodies.

TEXT 293 åg-vedädi-catuñkeëa sävitryä garuòena ca |

tathä dharma-makhäbhyäà ca païcamaà pürvavan matam ||293||

TRANSLATION In the fifth ävaraëa the four Vedas personified, Gäyatré, Garuòa, Dharma and sacrifice personified are situated in the eight directions.

COMMENTARY The four Vedas are the deities representing the four Vedas, for it has been said yatra mürtir dharäù kaläù: there the personified Vedas reside. (SB 11.17.5) Makha means the deity in charge of the sacrifices.

TEXT 294

çaìkha-cakra-gadä-padma-khaòga-çärìga-halais tathä | müñaleëa ca ñañöhaà syäd indrädyai saptamaà tathä ||294||

TRANSLATION

In the sixth ävaraëa are situated conch, disc, club, lotus, the sword, bow, plow and pestle, and in the seventh ävaraëa are situated the deities starting with Indra.

COMMENTARY The eight devatäs starting with Indra compose the seventh ävaraëa. (These are Indra, Agni, Yama, Niråti, Varuëa, Väyu, Kuvera and Éçäna (Çiva).)

TEXT 295

sädhyä marud-gaëäs caiva viçvadeväs tathaiva ca | nityäù sarve pare dhämni ye cänye tridivaukasaù |

te vai präkåta-näke ’smin na nityäs tridiveçvaräù ||295||

TRANSLATION The heavenly beings such as the Sädyas, Maruts, and Viçvadevas and their abodes are all eternal in the spiritual world. In the material world these same devatäs are not eternal.

COMMENTARY “But the deities like Indra arise from the material world. How can they be said to be present in the spiritual world?” To answer this, three lines from the Padma Puräëa (257.64-65) are quoted. Tridivaukasaù refers to the abodes of the devatäs.

TEXT 296 väsudevädi-mürténäà saptates tu caturyujaù |

lokäs tu tävat-saìkhyäkäù pare dhämni cakäsati ||296||

TRANSLATION The seventy-four forms starting with Väsudeva in the ävaraëas have seventy-four planets in the spiritual sky.

COMMENTARY

This verse describes the dwelling places of the seventy-four forms situated in the eight directions. Lokäù means planets. Amara-koña says: lokas tu bhuvane jane: loka means world and people.

TEXT 297 triñu puàso ’vatäreñu rudrät padmabhavät tathä | bhågvädikåta-nirdhäräd viñëur eva mahattamaù || kià punaù puruñas tatra väsudevo ’tra kintaräm |

taträpi kintamäà so ’yaà mahä-vaikuëöha-näyakaù ||297||

TRANSLATION Among the three avatäras coming from Garbhodakaçäyé in the material world, Viñëu is greater than Çiva and Brahmä. This is shown through the test of Bhågu. How much greater then are the puruñas Garbhodakaçäyé and Käraëodakaçäyé! How much great than them is Väsudeva, and how much greater is the Lord of Vaikuëöha!

COMMENTARY “But only a person devoid of proper faith proclaims the Lord of Mahä-vaikuëöha to be supreme, for in the småtis Brahmä and Çiva are declared to be the same. Eko mürtis trayo devä brahma-viñëu-ivätmakäù: there is one deity composed of Brahmä, Viñëu and Çiva.” The present verse counters this argument. Among the avatäras arising from Garbhodakaçäyé (puàsaù), Viñëu is supreme compared to Çiva and Brahmä. Çiva and Brahmä are not equal or the same entity. Why? The story from Bhägavatam is cited. One should consult the Tenth Canto concerning the test for the three devised by Bhågu. Then how much greater are the source of these avatäras, Garbhodakaçäyé and Käraëodakaçäyé. Väsudeva is greater than Käraëodakaçäyé. The Lord of Mahä-vaikuëöha, the source of the catur-vyüha, is so much greater! The meaning here is that this form of Näräyaëa is the aàçé or svayaà-rüpa of all forms.

TEXT 298 sadäçiväkhyo yaù çambhuù sa caiçänyävåtir matä ||298||

TRANSLATION

Çambhu who is also called Sadäçiva is one of the devatäs in the seventh ävaraëa.

COMMENTARY But Sadäçiva is described as the source of everything in the Çaiva scriptures and this is shown by his devotees as proof. Liìga Puräëa says sadäçivaù käraëa-käraëaà paraà tasmäc ca sarve prabhavanti deväù: Sadäçiva is the supreme cause of all causes and therefore all the devatäs arise from him. Thus, how can Näräyaëa be considered the svayaà-rüpa? The present verse answers this objection. Because this Çiva (Éçana) is the deity in charge of the north-eastern direction in the seventh ävaraëa there can be no doubt that Näräyaëa is supreme. The following should be understood. The Sadäçiva mentioned in the Brahma-saàhitä is a viläsa expansion of Kåñëa – a form of Näräyaëa, The form mentioned in Liìga Puräëa is one of the ävaraëa deities.

TEXT 299 ato bruve ’nayoù präyo vailakñaëyaà dvayor na hi | dépottha-dépa-tulyatvät syäd viläsa-viläsinoù ||299||

TRANSLATION

“I say that there is no real difference between Kåñëa and Viñëu. Kåñëa is the viläsa expansion of Viñëu just as a lamp lights up another lamp of simlar intensity of light.”

COMMENTARY Having described the Lord of Mahä-vaikuëöha, the worshipper of Viñëu now explains his intention. “From the evidence showing Kåñëa as supreme and from the the mass of evidence showing that the form of Näräyäna has eternally great powers, it should be concluded that there is no difference between Kåñëa and Näräyaëa, just as there is no difference between Matsya and Näräyaëa. However the two are like two lamps. Näräyaëa is the first lamp and Kåësa is the lamp arising from the first lamp. Kåñëa is the viläsa form of Näräyaëa.”

TEXT 300 maivaà vädér mahävädin adhunä tvam apeçalaù | gahanaiçvarya-vijïäna-rasäsvädayor asi ||300||

TRANSLATION

O speaker of meaningless words, do not say this! You have incomplete knowledge of Kåñëa’s powers and an incomplete taste of Kåñëa’s sweetness.

COMMENTARY This verse rejects the previous argument. O speaker of many unclear statements (mahävädin)! Do not say this (evam mä vädhéù)! You do not have full knowledge (apeçalaù) of Kåñëa’s extensive powers and you have not fully tasted the sweetness arising from Kåñëa. Mediné says peçalo rucire dakñe: peçala means charming and skilful.

TEXT 301

sarva-vedäntataù säraà veda-kalpataroù phalam | çré-bhägavatam evätra pramäëaà sarvato varam ||301||

TRANSLATION

Bhägavatam, the essence of the Vedänta and the fruit of the tree of the Vedas, is alone the authoritative scripture concerning this.

COMMENTARY By what evidence do you say that Kåñëa has such great powers and sweetness? Bhägavatam makes the following statement. sarva-vedänta-säraà hi çré-bhägavatam iñyate tad-rasämåta-tåptasya nänyatra syäd ratiù kvacit Çrémad-Bhägavatam is declared to be the essence of all Vedänta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature. SB 12.13.15 It is described there that the Bhägavatam destroyed the suffering in the heart of Vyäsadeva.

TEXT 302 tathä hi çré-tåtéye –

svayaà tv asämyätiçayas tryadhéçaù sväräjya-lakñmy-äpta-samasta-kämaù |

balià haradbhiç cira-loka-pälaiù kiréöa-koöy-eòita-päda-péöhaù ||302|| iti |

It is said in the Third Canto: Lord Çré Kåñëa is the Lord of all kinds of the three dhämas and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His shoes. SB 3.2.21

COMMENTARY Having presented the opponent’s argument, the author now begins to explain the superiority of Kåñëa’s form over that of the Lord of Vaikuëöha, in terms of form, powers and name, and by the desire of Lakñmé to attain Kåñëa, through statements from the incarnation of the impartial çruti. This is a statement by Uddhava from Bhägavatam, a form of çruti. Uddhava is the best of jïänés, because Kåñëa himself says:

noddhavo ’ëv api man-nyünoyad guëair närditaù prabhuù ato mad-vayunaà lokaà grähayann iha tiñöhatu Uddhava is not inferior to Me in any way because he is never affected by the modes of material nature. Therefore he may remain in this world in order to disseminate specific knowledge of the Personality of Godhead. SB 3.4.31

Thus there should be no doubt about the truth of his statements. Here is the meaning of the statement. Tu indicates limitation. Only Kåñëa is svayam or independent. It is similar to the usage in svayaà däsäs tapasvinaù: the performers of austerities are their own servants. This means that Kåñëa’s powers do not depend on anyone else. There is no equal to (asämya) or superiority (atiçaya) to the form of Kåñëa, even the form of the Lord of Vaikuëöha. He is the master (adhéça) of the three abodes above Vaikuëöha (Gokula, Mathurä and Dvärakä). He has all types of enjoyment because he has independent wealth. Sväräjya can also mean that he has wealth which is under his control by the çaktis emanating from his svarüpa. His shoes are worshipped by the millions of crowns of Brahmäs and others of great power, who remain for a long time, and who are designated for work within the universe (cira-loka-pälaiù), carrying out his orders (balià haradbhiù). This verse thus indicates the svayaà-rüpa nature of Kåñëa.

TEXTS 303-304

atra kärikäù – vidyete nänya-sämyätiçayau yatreti vigrahe |

sarvebhyas tat-svarüpebhyaù kåñëotkarña-nirüpaëät | ädhikyaà parama-vyoma-näthäd apy asya darçitam ||303||

svayaà-padena cäsyänya-nairapekñam udéritam ||304||

TRANSLATION His form has no equal or superior. Kåñëa is shown to be superior to even the Lord of Vaikuëöha because of having superior qualities to all other forms. The word svayam indicates that he is not dependent on anyone else.

COMMENTARY The author’s verse explains the Bhägavatam verse. The word anya (other) includes even the Lord of Vaikuëöha. The use of the word anya has the widest possible usage here, including other forms of the Lord, like an unbridled horse.61 Thus Brahmä shows the superiority of Kåñëa over Näräyaëa by showing the superiority of Goloka over Vaikuëöha:

goloka-nämni nija-dhämni tale ca tasya devé-maheça-hari-dhämasu teñu teñu | te te prabhäva-nicayä vihitäç ca yena govindam ädi-puruñaà tam ahaà bhajämi ||

I worship the supreme lord Govinda by whom respective powers are given to the abodes of Durgä, Çiva and Viñëu, which are situated below his own planet of Goloka. Brahma-saàhitä 5.43

TEXT 305

rämo ’py adhika-sämyäbhyäà mukta-dhämety avädi yat | tatra svayaà-padäbhävät kåñëenaikyena tasya tat |

nara-lélädi-sädharmyät preñöhaà rüpaà tad asya yat ||305||

61 This is called mukta-pragraha-nyäya. When words give up their conventional meaning and take on their highest aspect, it is called mukta-pragraha, freed from reins.

TRANSLATION

Though Bhägavatam says that Räma has no equal or superior, this statement is true because Räma is identified with Kåñëa. The word svayam is not used to describe Räma in the text. The dear form of Räma is considered one with Kåñëa because his human form, pastimes and nature are similar to Kåñëa’s.

COMMENTARY “In the Ninth Canto, Räma is described with the words adhika-sämya-vimukta-dhämnaù: Lord Rämacandra has no equal or superior (SB 9.11.20). Therefore he should also be called svayaà-rüpa.” This verse replies to that argument. Though the statement says that he has no equal or superior, the word svayam is not used in the Ninth Canto (tatra) to describe Räma. “But even then, how can those words be used for Räma?” He is described with such terms because he is similar to Kåñëa. Thus the term svayam is not applied to both. Though Brahmä describes Räma in the Rämäyaëa with the words ädi-kartä svayaà prabhuù: Räma is the original doer, the independent lord, this again should be accepted on grounds of similarity only. What is the reason for saying Räma is one with Kåñëa? Räma has a form dear to Kåñëa because, like Kåñëa, he displays human pastimes, human form and human nature.

TEXT 306 tathä hi brahmäëòe çré-kåñëa-väkyam –

antaraìga-svarüpä me matsya-kürmädayas tv amé | sarvätmanäyam aträpi çrémad-daçarathätmajaù ||306|| iti |

TRANSLATION

Kåñëa says in the Brahmäëòa Puräëa: The forms such as Matsya and Kürma are all dear to me but among them the form of Räma is my very soul among all the forms.

COMMENTARY This verse proves the oneness of Räma and Kåñëa. Räma is called his very soul among all the forms (sarvätman) because of the similarity of pastimes, form and nature.

TEXT 307 svayaà tv asämyätiçayaù kåñëas tu bhagavän svayam |

ity asya paramaiçvarya-viçeñasyänuvarëane | padasya svayam ity asya dviruktir bodhayaty asau |

kåñëasyänya-svarüpaikyät ädhikyaà neti sarvathä ||307||

TRANSLATION In the two statements from Bhägavatam - svayam tv asämyätiçayaù and kåñëas tu bhagavän svayam, which are used to describe the supreme powers of Kåñëa, the repeated use of word svayam conveys the idea that he has no superior at all because no other form is equal to his.

COMMENTARY

This verse states that the conclusion of Bhägavatam is that Kåñëa is svayaà-rüpa because of the repeated use of the word svayam in reference to Kåñëa. Repetition of a word indicates the conclusion.

upakramopasaàhäräv abhyäso ’purvatä phalam arthavädopapatté ca liìgaà tätparya-nirëaye Meaning of a passage or word is fixed by designating its function as upakrama, upasaàhära, abhyäsa, apürvatä phalam, arthaväda or upapatti. Båhad-saàhitä

The word svayam is repeated (abhyäsa) in the statements kåñëas tu bhagavän svayam, svayaà tu asämyätiçayaù, and añöamas tu tayor asét svayam eva hariù kila: the eighth son was the Supreme Personality of Godhead Himself—Kåñëa. (SB 9.24.55) Since abhyäsa is used, it indicates the truth. Two statements (dvir-uktiù) should actually mean three statements. These three statements with svayam indicate that the svayaà-rüpa nature of Kåñëa is not because of similarity to the Lord of Vaikuëöha, but is completely independent of all others.

TEXT 308 try-adhéça iti goloka-mathurä-dvärakäbhidham |

yat pada-tritayaà tasya so ’dhipatväd adhéçvaraù | prakåtéça-viräò-antaryämi-kñéräbdhi-çäyinäm |

trayäëäm uparéço ’yaà try-adhéça iti vä småtaù ||308||

TRANSLATION The word try-adhéça indicates that Kåñëa is the master of three places, Goloka, Mathurä and Dvärakä. Or it can mean that he is the lord of Kñérodakaçäyé, Garbhodakaçäyé and Käraëodakaçäyé.

TEXT 309 sväräjya-lakñmyä taträpi präpta-sarva-saméhitaù | svenätmanä svayä vätma-bhütayä çakti-varyayä | räjatéti svaräö tasya bhävaù sväräjyam ucyate ||

tad eva lakñméù sarvätiçäyiné sampad etayä | äptäù samastäù kämä yaà kämäù preñöhärtha-siddhayaù ||309||

TRANSLATION

Sväräjya-lakñmyä means that all he is endowed with fulfillment of all desires. Sva indicates “by himself” or “by his own svarüpa-çakti.” Räjya means independent. Thus his very nature is to be independent. Lakñmyä means “by the highest amount of all types of wealth.” Äpta-käma means “he whose every desire is fulfilled.”

TEXT 310

cireti tu ciräyuñkä lokapäù padmajädayaù | teñäà kiréöa-koöébhir mukuöänäà çatärbudhaiù | éòite saàstute päda-péöhe yasyeti vigrahaù ||310||

TRANSLATION

His form has shoes which are praised by the millions of crowns of the protectors of the planets who have long life, like Brahmä.

COMMENTARY Päda-péöhe means “his shoes.”

TEXT 311 hérädi-ratna-mukuöaiù päda-péöäbhighaöanät |

janitena svanaughena bäòham utprekñitä stutiù ||311||

TRANSLATION The loud sound produced when all the crowns with diamonds touch Kåñëa’s feet is compared to verses of praise.

TEXT 312 sva-sva-karmaëy avasthityä tais tair brahmädi-lokapaiù |

äjïäpälanam eväsya baler haraëam ucyate ||312||

TRANSLATION Brahmä and the other protectors of the planets carrying out the orders of Kåñëa in regards to their specific duties is called balià harat, carrying out orders.

TEXT 313 athätra prakriyä khyätä pauräëy eñä vilikhyate ||313||

TRANSLATION

Famous portions of the puräëas are here presented to describe the universes.

TEXT 314 brahmäëòänäm anantänäà präyo nänävidhätmanäm |

våndäni bhagavac-chaktau viciträëi cakäsati ||314||

TRANSLATION A mass of unlimited, wondrous universes of great variety exist by the power of the Lord.

COMMENTARY Viñëu Puräëa says: aëòänäà tu sahasräëy ayutäni ca

édåçänäà tathä tatra koöi-koöi-çatäni ca There are thousand and ten thousands of universes, and ten million and one billion as well.

Bhägavatam says:

dyu-pataya eva te na yayur antam anantatayä tvam api yad-antaräëòa-nicayä nanu sävaraëäù kha iva rajäàsi vänti vayasä saha yac chrutayas tvayi hi phalanty atan-nirasanena bhavan-nidhanäù Because You are unlimited, neither the lords of heaven nor even You Yourself can ever reach the end of Your glories. The countless universes, each enveloped in its shell, are compelled by the wheel of time to wander within You, like particles of dust blowing about in the sky. The çrutis, following their method of eliminating everything separate from the Supreme, become successful by revealing You as their final conclusion. SB 10.87.41 saìkhyänaà paramäëünäà kälena kriyate mayä na tathä me vibhüténäà såjato ’ëòäni koöiçaù Even though over a period of time I might count all the atoms of the universe, I could not count all of My opulences which I manifest within innumerable universes. SB 11.16.39

Thus the argument of the Mäyävädis who say there is only one universe is defeated.

TEXTS 315-316 çata-koöi-pramäëäni yojanänäà tu känicit |

ajäëòäni viräjante çakti-vaicitryato hareù ||315|| känicic ca nikharveëa teñäà padmäyutena ca |

tat-parärdha-çatenäpi viståtäni tu känicit ||316||

TRANSLATION Some universes, emanating from the amazing çakti of the Lord, are a hundred million yojanas wide. Some are a billion yojanas, some are ten trillion, some are ten quadrillion yojanas in breadth.

TEXT 317 madhye teñäm ajäëòeñu keñucid viàçatiù kåtä |

bhuvanänäà ca païcäçat kutracit sapatatis tathä | çataà sahasram ayutaà lakñaà kvacana räjati ||317||

TRANSLATION Within some of these universes are twenty planetary systems, in others there are fifty, in others there are a hundred, in others a thousand and in others ten thousand and in others a hundred thousand.

COMMENTARY In the universe of four-headed Brahmä, there are fourteen planetary systems. But in others there are twenty planetary systems, in others there are much more, and in others even more.

TEXT 318 brahmädyä lokapäs teñu nänä-rüpäç cakäsati |

paramardhi-sahasreëa sevyamänäù samantataù || kvacid indrädayas teñu mahäkalpa-çatäyuñaù |

mahäkalpa-parärdhäyur-bhäjo brahmädayas tathä ||318||

TRANSLATION The Brahmäs and other devatäs have various forms and are endowed with thousands of powers. Some Indras and devatäs have life spans of a hundred lives of our Brahmä. Some Brahmäs have life spans of a hundred trillion mahä-kalpas.

TEXT 319 te te brahma-sureçädyäù kathitäç ciralokapäù |

stutäìghri-péöhaù kåñëo ’yaà teñäà mukuöa-koöibhiù ||319|

TRANSLATION Ten million crowns of these Brahmäs and other protectors of planets praised the shoes of Kåñëa with their sound.

TEXT 320 ekadä dvärakä-puryäà sudharmäyäà muräntake |

viräjati tam ägatya dvärädhyakño nyavedayat | didåkñur deva-pädäbjaà brahmä dväre ’vatiñöhate ||320||

TRANSLATION One time Kåñëa was sitting in the assembly hall in Dvärakä. The door keeper approached and said to Kåñëa that Brahmä, desiring to see his lotus feet, was waiting at the door.

COMMENTARY The story is not meaningless like “This is the son born of a barren mother.” Rather, it has meaning like “the sun rises.”

TEXT 321

ägataù katamo brahmä dväréti paripåccha tam | ity acyuta-giraà çåëvan etya dvärädhipaù punaù || påñövä brahmänam ägatya kåñëägre ca tam abravét |

ägataù sanakädénäà janakaç caturänanaù ||321||

TRANSLATION Kåñëa asked, “Which Brahmä has arrived?” Hearing Kåñëa’s words, the door keeper went and asked Brahmä the same question. The doorkeeper returned to Kåñëa and said, “The four-headed Brahma who produced the four Kumäras is here.”

TEXT 322 änayeti harer väcä tena brahmä praveçitaù |

praëaman daëòavat påñöaù kåñëena kim ihägataù | tvam iti präha taà brahmä devägamana-käraëam |

vakñye paçcäd yad ätthädya brahmä katama ity adaù | jïätum icchämi tan nätha brahmä nänyo ’sti mad yataù ||322||

TRANSLATION

The Lord said, “Bring him in.” Brahmä entered and offered respects. Kåñëa asked “Why have you come?” Brahmä said, “I will explain my reason for coming afterwards. You said today ‘Which Brahmä has come?’ O Lord, I would like to know about this first, because there is no Brahmä other than myself.”

TEXT 323 atha smitvä mukundena dväravatyäà drutaà tadä | småtvä brahmäëòa-koöibhyo loka-päläù samägatäù | añöavakräç catuùñañöhi-vakträù çata-mukhäs tathä | sahasra-vakträ lakñäsyäù koöi-vakträ viriïcayaù | rudräç ca viàçati-mukhäs tathä païcäçad-änanäù | çata-vakträù sahasräsyä lakña-bähu-çiro-bhåtaù || purandaräç ca lakñälakñä niyutäkñäs tathäpare |

apare loka-päläç ca vividhäkåti-bhüñaëäù || kåñëasya purataù präptäù päda-péöham avänaman |

tän dåñövä vismayät tasmin unmamäda caturmukhaù ||323||

TRANSLATION Kåñëa smiled, and in his mind instantly called the Brahmäs and other devatäs from millions of universes to Dvärakä. They all arrived. Some Brahmäs had eight heads, some had sixty-four heads and some had a hundred heads. Others had a thousand head, others hand a hundred thousand heads and others had ten million heads. Some Rudras had twenty heads and others had fifty, a hundred, or a thousand heads. Others had a hundred thousand heads and arms. Indras with a hundred thousand eyes and a million eyes were present. Other devatäs with various forms and ornaments were also present. Arriving before Kåñëa, they offered respects. Seeing all of them, the four-headed Brahmä became completely bewildered out of astonishment.

TEXT 324 kià ca –

viñëu-dharmottare proktaà sarve brahmäëòa-maëòaläù | deçato jévataç cäpi tulya-rüpa bhavanty amé ||324||

TRANSLATION

However, in the Viñëu-dharmottara it is said that all of the universes have the same form in terms of shape and living entities.

COMMENTARY By the word kiàca, statements with a different meaning are presented. Çrédhara Svämé says kiàca means beginning and completeness. In all the universes, the beings such as Brahmä have the same life span and the same places to live.

TEXT 325 tathä hi –

eka-rüpäs tathaiväëòäù sarva eva nareçvara | tulya-deça-vibhägäç ca tulya-jantava eva ca || 325|| iti |

TRANSLATION

It is also said: O King! All the universes have only one form, with the same country divisions and the same living entities.

TEXT 326 virodhe ’tra samutpanne samädhänaà vidhéyate ||326||

COMMENTARY

A conclusion is now given for the contradiction expressed in these two statements.

TEXT 327 yataù çré-kaurme –

virodho väkyayor yatra näprämäëyaà tad iñyate | yathäviruddhatä ca syät tathärthaù kalpyate tayoù ||327|| iti |

TRANSLATION

Kürma Puräëa says: Where there is a contradiction in two statements, one should not take those statements as unauthoritative. One should accept them in such a way that they are no longer contradictory.

COMMENTARY The scriptures say that one should perform sacrifice at sunrise, but other scriptures say one should not do sacrifice at sunrise. Since both statements come from the çruti, neither

can be rejected. Thus if one scripture says the universes are different and another scripture says they are identical, one should not reject either statement, since they are the words of knowledgeable sages. Though two opinions are given here concerning the universe, some people cannot accept that some universes are longer lasting, because then some parts would not be destroyed when everything is destroyed at the time of final destruction. Only by accepting the powers of the Lord can the contradiction be removed.

TEXT 328 yugapat sakaläëòäni jätu saàharate hariù ||328||

TRANSLATION

The Lord sometimes destroys all universes at once.

COMMENTARY Here the author begins to resolve the contradiction.

TEXT 329

tathä hi çré-viñëu-dharmottare– anantäni tavoktäni yäny aëòäni mayä purä |

sarväëi täni saàhåtya sama-kälaà jagat-patiù | prakåtau tiñöhati tadä sä rätris tasya kértitä ||329|| iti |

TRANSLATION

Thus it is said in the Viñëu-dharmottara: The Lord destroys simultaneously all the unlimited universes described previously by me to you. He remains in his own nature. This is called his night. Viñëu-dharmottara 1.77.9

COMMENTARY This is the proof of all universes being destroyed at once. Prakröau means “in his nature.” Dhanaïjaya says svabhäva prakåtiù çélam: prakåti means nature or characteristic.

TEXTS 330-331 ataù saàhåtya sarväëi punar aëòäny asau såjan | viñamäëi såjej jätu kadäcic ca samäny api ||330||

ity aupodghätikaà procya prakåtaà parilikhyate ||331||

TRANSLATION After destroying them all he again creates them. Sometimes he creates universes of various types and sometimes he creates them all with the same form (and duration). Thus the act is described as happening according to the particular judgment of the Lord.

COMMENTARY

After destroying the universes, which may be similar to, or different from, each other, all at the same time, he then creates them again. In order to support the idea that Kåñëa is svayam bhagavän his action with prakåti in regards to making various universes and appointing the devatäs to certain work is described as aupodghätikam, by his own decision, for his own purposes. The suffix “ka” is added without changing the meaning as with vinaya. Cintäà prakåta-siddhyärthäm upodghätaà vidur budhäù: the intelligent know that upodghätam means “thoughts for the purpose of achieving a certain end.”

TEXT 332

kià ca tatraiva– yan martya-lélaupayikaà sva-yoga-

mäyä-balaà darçayatä gåhétam | vismäpanaà svasya ca saubhagarddheù

paraà padaà bhüñaëa-bhüñaëäìgam ||332|| iti |

TRANSLATION Thus, concerning his consideration of purpose, it is said in the Third Canto of Bhägavatam: The Lord appeared in the mortal world by His internal potency, yoga-mäyä. He came in His human form, which is just suitable for His pastimes. That form, filled with all auspicious qualities, was most wonderful for everyone, including the Lord Himself. His [Çré Kåñëa’s] transcendental body is the ornament of all ornaments. SB 3.2.12

COMMENTARY The previous verse is:

pradarçyätapta-tapasäm avitåpta-dåçäà nåëäm ädäyäntar adhäd yas tu sva-bimbaà loka-locanam Lord Çré Kåñëa, who manifested His eternal form before the vision of all on the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing the required penance. SB 3.2.11

Thus yat in the present verse refers to his form. That form was made manifest in this world by Kåñëa, by the strength of his spiritual energy (sva-yoga-mäyä-balam) for people’s understanding. He took a human form most suitable for pastimes in the material world (martya-léläupayikam). Aupayika, similar to a list of words starting with vinaya, adds “ka” to upäya without changing the meaning with a shortened “a.” (Päëini 5.4.34) He could not perform attractive pastimes among humans with any other form. Performing pastimes by covering up his human nature and showing supreme powers is like the attractiveness of a mirror with a speckled coating on the back. Human pastimes without the show of powers give bliss like a mirror with a back coating of pure quicksilver. Thus the form as a human is the most suitable. That form is most astonishing even for himself, the

omniscient, being the chief abode of all auspicious qualities, and it gives beauty to the ornaments on his body.

TEXT 333 atra kärikäù –

yad bimbaà martya-lélänäà bhaved aupäyikaà param | pürva-padya-sthitaà bimbaà yat-padenänukåñyate ||333||

TRANSLATION

The form or bimba, understood from the previous verse, is most suitable for human pastimes.

COMMENTARY Here the author explains the Bhägavatam verse.

TEXT 334 vividhäçcarya-mädhurya-véryaiçvaryädi-sambhavät | svasya devädi-léläbhyo martya-lélä manoharäù ||334||

TRANSLATION

The human pastimes of Kåñëa are more pleasing than the pastimes of Vaikuëöha Näräyaëa because of the variety, astonishing nature and sweetness which cover his prowess and powers.

COMMENTARY The human pastimes of Kåñëa (svasya) are more pleasing (manoharäù) than those of Näräyaëa (devädi-léläbhyaù). Why? They are of greater variety, most astonishing and cover his powers by the sweetness of his human dealings.

TEXT 335 dhvanyate bimba-çabdena sad-guëävali-çälinäm |

sakala-sva-sva-rüpäëäà mülatvaà tasya sarvathä ||335||

TRANSLATION The word bimba implies that the form of Kåñëa is the root of all forms of the Lord which are endowed with good qualities.

COMMENTARY Kåñëa is the root of all forms including that of Näräyaëa in Mahä-vaikuëöha.

TEXT 336 atas tad eva niùçeña-guëa-rüpäspadatvaù |

vicitra-nara-lélänäm atiyogyam udéryate ||336||

TRANSLATION

Because the human form of Kåñëa is the shelter of unlimited qualities and forms, it is said to be most suitable for the variegated human pastimes.

TEXT 337 sva-yogamäyä cic-chaktir balaà tasyäù samarthatä |

etad-darçayatä säkñät-kurvatä prakaöékåtam || aho madéya-cic-chakteù prabhävaà paçyatädbhutam |

divyätidivya-lokeñu yad-gandho ’pi na sambhavet | taj-jagan-mohanaà rüpaà yayäviñkåtam édåçam |

sva-yoga-mäyety ädyasya bhävo ’yam iti gamyate ||337||

TRANSLATION Kåñëa manifested that form with a direct display of the full powers of the cic-chakti. See the astonishing power of my cic-chakti! Even a trace of such power is not possible in all the spiritual worlds! By that cic-chakti he revealed his form attractive to the whole universe. This is how the meaning of the phrase starting with sva-yoga-mäyä should be understood.

COMMENTARY Kåñëa manifested that form (prakaöékröam stands for gåhétam in the verse.) Since this is Kåñëa’s svarüpa, it is not accepted (gåhétam), but is eternal. Therefore it simply appears. Later it will be said anädeyam aheyam ca: the Lord does not accept or give up his body. (This is found in verse 396 of this section.)

TEXT 338

svasyätmano ’pi parama-vyomeçädy-ätma-darçinaù | vismäpanaà navoddäma-camatkåti-karaà param ||338||

TRANSLATION

This form was most astonishing, causing ever increasing amazement for the Lord of Vaikuëöha and even for himself.

TEXT 339 saubhagardhir mahäçcarya-saundarya-paramävadhiù |

tasyäù paraà padaà nityotkarña-sampad-varäspadam ||339||

COMMENTARY That form was the highest extent of astonishing beauty, and highest shelter of eternal, excellent qualities.

TEXT 340 yat tu kaustubha-ménendra-kuëòalädyaà hi bhüñaëam |

tasyäpi bhüñaëäny aìgäny asyeti sati vigrahe | tasya çré-vigrahasyedam asamordhatvam éritam ||340||

TRANSLATION Kåñëa’s form is unequalled, since its limbs are ornaments, enhancing the beauty of the ornaments such as the Kaustubha and makara earrings.

COMMENTARY Kåñëa’s form is unequalled. This is the conclusion of the Bhägavatam verse by showing the nature of his form in comparison to other forms.

TEXT 341 sac-cid-änanda-sändratvät dvayor eväviçeñataù |

aupacärika evätra bhedo ’yaà deha-dehinoù ||341||

TRANSLATION Here a conventional distinction is made between Kåñëa and his body though they are non-different, both being condensed eternity, knowledge and bliss.

COMMENTARY In the description there is a distinction made between Kåñëa’s body and himself. Is this not contrary to the actual fact? This verse answers. The meaning is clear. The distinction of body and self within Kåñëa can be accepted because of the use of viçeña. Difference and non-difference coexist. In the same way, the phrase “existence exists” has meaning. The next verse gives the proof for this statement.

TEXT 342 tathä ca çré-kaurme –

deha-dehi-bhidä cätra neçvare vidyate kvacit ||342|| iti |

TRANSLATION As the Kürma Puräëa says: In the supreme Lord, there is never any distinction between the Lord and his body.

TEXT 343 kià ca çré-daçame çré-pura-stréëäm uktau – gopyas tapaù kim acaran yad amuñya rüpaà

lävaëya-säram asamordham ananya-siddham | dågbhiù pibanty anusaväbhinavaà duräpam

ekänta-dhäma yaçasaù çriya aiçvarasya ||343|| iti |

TRANSLATION This is also stated by the women of Mathurä in the Tenth Canto: What austerities must the gopés have performed! With their eyes they always drink the nectar of Lord Kåñëa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare. SB 10.44.14

COMMENTARY Another statement illustrates the svayaà-rüpa nature of Kåñëa. He is asamordham: unequalled and unsurpassed. He is ananya-siddham: completely independent.

TEXT 344 tathä hi çré-baladevaà prati çré-kåñëoktau – dhanyeyam adya dharaëé tåëa-vérudhas tvat-

päda-spåço drumalatäù karajäbhimåñöäù | nadyo ’drayaù khaga-mågäù sadayävalokair

gopyo ’ntareëa bhujayor api yat-spåhä çréù ||344|| iti |

TRANSLATION Kåñëa speaks to Baladeva: This earth has now become most fortunate, because You have touched her grass and bushes with Your feet and her trees and creepers with Your fingernails, and because You have graced her rivers, mountains, birds and animals with Your merciful glances. But above all, You have embraced the young cowherd women between Your two arms—a favor hankered after by the goddess of fortune herself. SB 10.15.8

COMMENTARY This verse shows the supreme position of Kåñëa since even Lakñmé, the consort of Näräyaëa in Mahä-vaikuëöha, desires Kåñëa. O Balaräma! Today the earth is most praiseworthy, because her grass and bushes have been touched by your feet and the trees and creepers have been touched by your fingernails for taking flowers. The Yamunä and other rivers, and Govardhana and other mountains, are fortunate to have received your merciful glance. The çyämalatä creepers or the gopés are fortunate to have contact with your chest (bhujayor antareëa), which the queens of Vaikuëöha long to embrace. They were attracted to his courage. Präyo véra-ratäù striyaù: generally women are attracted to a man’s courage. They had heard of Balaräma killing Pralambäsura. This is an example of pürva-räga, attraction before even seeing the Lord.

TEXT 345

atra kärikäù – çré-våndävana-tad-väsi-mädhuryollola-cetasä | tat-stave hariëärabdhe nijotkarñävasäyinam |

tam älocya tato rämam apadiçya vyadhäyi saù ||345||

TRANSLATION When he began to praise the sweetness of Våndävana and the gopés with great longing, seeing that it would result in praising himself, he instead began to praise Balaräma.

COMMENTARY The last verse is explained. Ullola means “with great thirst.” The Nänärtha-varga says lolaçcala satåñëayoù: lola means unsteadying and with thirst. Thus ullola-cetasä means “with a heart filled with great longing.” Because it would be inappropriate to praise

himself, Kåñëa used Balaräma as a substitute, for it is actually inappropriate to say that Lakñmé desired the chest of Balaräma.

TEXT 346 ato ’tra naiva tätparyaà rämotkarñänuvarëane |

sakhya-bhävät tadä räme narmaëaivedam éritam ||346||

TRANSLATION In praising Balaräma, it was not Kåñëa’s intention to enumerate the excellence of Balaräma. It is a joking statement made to Balaräma out of friendly relationship.

COMMENTARY But why would Kåñëa reveal his secret conjugal affairs to Balaräma? This verse answers. It is a joking statement made out of sakhya-bhäva, not to be taken seriously by Balaräma.

TEXT 347 bhujäntaraà tu vakñas te tena dhanyä vrajäìganäù |

yat-spåhä vakñase yasmai çrér apy äcarati spåhäm ||347||

TRANSLATION The gopés are most praiseworthy because of attaining your chest, to which Lakñmé also has aspirations.

TEXT 348 yat-spåhaiva paraà tasyä na tu tat-präpti-yogyatä ||348||

TRANSLATION

It is mentioned that Lakñmé had only a desire for the Lord’s chest. She did not however have the qualification to attain his chest.

COMMENTARY Lakñmé desired his chest, but did not attain it.

TEXT 349 sadä vakñaù-sthala-sthäpi vaikuëöheçitur indirä |

kåñëoraù-spåhayäsyaiva rüpaà vivåëute ’dhikam ||349||

TRANSLATION Lakñmé is always fixed on the chest of Näräyaëa, lord of Vaikuëöha. By her having a desire for Kåñëa’s chest the superiority of Kåñëa’s form is shown.

COMMENTARY The form of Kåñëa (asya) is shown (vivåëute) to be superior to that of her lord Näräyaëa. Indirä means Lakñmé.

TEXT 350 pauräëikam upäkhyänam atra saìkñipya likhyate ||350||

TRANSLATION

A story from the Padma Puräëa is here presented.

COMMENTARY Pauräëikam means Padma Puräëa.

TEXT 351 çréù prekñya kåñëa-saundaryaà tatra lubdhä tatas tapaù |

kurvatéà präha täà kåñëaù kià te tapasi käraëam || vijihérñe tvayä goñöhe gopé-rüpeti säbravét |

tad durlabham iti proktä lakñmés taà punar abravét || svarëa-rekheva te nätha vastum icchämi vakñasi |

evam astv iti sä tasya tad-rüpä vakñasi sthitä ||351||

TRANSLATION Lakñmé seeing the beauty of Kåñëa, desired to attain him. Seeing her perform austerities, Kåñëa asked, “Why are you doing austerities?” She said, “I desire to perform pastimes with you in Våndävana.” Kåñëa said, “That is rarely achieved.” She said, “I desire to be a golden line on your chest.” He said, “Let that be!” She then became situated on his chest as a golden line.

COMMENTARY It is well known that she performed her austerities in Çrévana (Bilvavana).

TEXT 352 yathoktaà çré-daçame nägapatnébhiù –

yad-väïchayä çrér lalanäcarat tapo vihäya kämän suciraà dhåta-vratä ||352|| iti |

TRANSLATION

This story is referred to by the wives of Käliya in the Tenth Canto: For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. SB 10.16.36

COMMENTARY With a desire for the dust from the feet of Kåñëa, Lakñmé, giving up all traces of majestic rasa in Vaikuëöha, performed austerities. One should not think that there is some unsuitable mixture of rasa because Lakñmé’s sthäyi-bhäva is distorted by her desire for another man. Since Viñëu and Kåñëa are non-different there is no question of desiring another man.

siddhäntatas tv abhede ’pi çréça-kåñëa-svarüpayoù |

rasenotkåñyate kåñëa-rüpam eñä rasa-sthitiù ||

Though it is understood from the scriptures that the forms of Viñëu and Kåñëa are not different, the form of Kåñëa is revealed as superior by the excellence of its prema. This is because of the nature of his rasa. Bhakti-rasämåta-sindhu 1.2.59

TEXT 353

nämno ’pi mahimaitasya sarvato ’dhika éryate ||353||

TRANSLATION Even the name of Kåñëa is considered to be far superior to Näräyaëa’s.

TEXT 354 yathä çré-brahmäëòe –

sahasra-nämnäà puëyänäà trir ävåtya tu yat phalam | ekävåttyä tu kåñëasya nämaikaà tat prayacchati ||354||

TRANSLATION

It says in the Brahmäëòa Puräëa: The result of chanting a thousand names of Viñëu three times is attained by chanting one name of Kåñëa only once.

COMMENTARY

The superiority of Kåñëa is shown by the greatness of his name. The result achieved by reciting the thousand names of Viñëu listed by Vaiçampäyana in Mahäbhärata, is achieved by reciting only once a single name related to the appearance of Kåñëa mentioned in the list of hundred and eight names in the Brahmäëda Puräëa. All the names (even Viñëu’s names) describe the appearance of the Lord, but those names relating to Kåñëa are special. Thus the names mentioned in the Brahmäëda Puräëa give much more result than the thousand names in the Mahäbhärata. It is like the special position of the Bhagavad-gétä spoken by Kåñëa in comparison to other statements made by other forms of the Lord.

TEXT 355 skände ca –

madhura-madhuram etan maìgalaà maìgalänäà sakala-nigama-vallé-sat-phalaà cit-svarüpam |

sakåd api parigétaà çraddhayä helayä vä bhågu-vara nara-mätraà tärayet kåñëa-näma || iti ||355||

TRANSLATION

As well, Skanda Puräëa says: O best of the Bhågu lineage, Saunka! The name of Kåñëa is the sweetest of the sweet, and the most auspicious of the auspicious. It is the fruit of the tree of all the Vedas. It is fully spiritual. Chanting Kåñëa’s name once with faith or even with inattention will deliver any human being.

COMMENTARY

The intention here is to show that Kåñëa’s name is the most glorious. Bhågu-vara means Çaunaka.

TEXT 356 ataù svayaà-padädibhyo bhagavän kåñëa eva hi |

svayaà-rüpa iti vyaktaà çrémad-bhägavatädiñu ||356||

TRANSLATION Thus, by relating the word svayam three times with Kåñëa alone, the supreme position of his form as svayaà-rüpa is made clear in the Bhägavatam and other scriptures.

TEXT 357 yathoktaà çré-brahma-saàhitäyäà

éçvaraù paramaù kåñëaù saccidänanda-vigrahaù | anädir ädir govindaù sarva-käraëa-käraëam ||357||

TRANSLATION

His position is clearly stated in Brahma-samhitä: Kåñëa is the supreme controller, the enjoyer of innumerable consorts, and the possessor of an eternal form of knowledge and bliss. Though he cares for the cows, he is without origin, is the source of all other forms of God, and is the cause of all causes. Brahma-saàhitä 5.1

TEXT 358 rämädi-mürtiñu kalä-niyamena tiñöhan nänävatäram akarod bhuvaneñu kintu

kåñëaù svayaà samabhavat paramaù pumän yo govindam ädi-puruñaà tam ahaà bhajämi ||358|| iti |

TRANSLATION

I worship the supreme lord Govinda who, though appearing in the worlds in eternal forms such as Räma and Nåsiàha with their characteristic powers, also appears personally in the surpeme form of Kåñëa with the most attractive pastimes. Brahma-saàhitä 5.39

COMMENTARY The verses from Brahma-saàhitä further support Kåñëa as svayaà-rüpa. One should not claim that because Räma and other forms are non-different from Kåñëa, they also display all powers sometimes, even though Kåñëa is svayam or independent. The above verse states that portions of the powers appear in these forms with limitation of amount (kalä-niyamena). This fact was previously explained.

TEXT 359

tasmät parama-vaikuëöha-nätho ’py asya viläsakaù ||359||

TRANSLATION Thus, for all these reasons, the supreme Lord of Vaikuëöha is the viläsa expansion of Kåñëa.

COMMENTARY Tasmät indicates “for all these reasons.” The Lord of Vaikuëöha is only a viläsa expansion of Kåñëa (asya). Kåñëa is not a viläsa expansion of Näräyaëa.

TEXTS 360-361 ato militvä çrutibhiù sva-säro yaù stavaù kåtaù |

tat tätparya-kåté kåñëam eva devarñir änamat ||360|| namas tasmai bhagavate kåñëäya ityädi ||361||

TRANSLATION

Närada, knowing the conclusion of the verses recited by the çrutis which were the essence of the Vedas, when they met together (prayers of the personified Vedas), offered respects to Kåñëa. Närada said, “I offer respects to Bhagavän Kåñëa.” SB 10.87.46

COMMENTARY The author further supports Kåñëa’s supreme position. Närada, who heard the verses of praise, which are the essence of the Vedas, offered respects to Kåñëa. If the conclusion were otherwise he would have offered respects to Näräyaëa, not Kåñëa. Thus the conclusion of the Vedas also is that Kåñëa is svayaà-rüpa.

TEXT 362 nanv eña dväparasyänte prädurbhüto yadüdvahaù |

sa vaikuëöheçvaro ’nädis tad-viläsaù kathaà bhavet ||362||

TRANSLATION But Kåñëa appeared as an expansion only at the end of Dväpara-yuga as leader of the Yadus. How can you say that the Lord of Vaikuëöha, who is without beginning, is his viläsa expansion?

COMMENTARY Though defeated, the advocate of Näräyaëa’s supremacy again argues in anger. Prädhurbhütaù means that Kåñëa appeared as an expansion of Väsudeva called çäntodita. Anädiù in reference to Näräyaëa means that he is a nityodita or permanent form.

TEXT 363 maivam asyädi-çünyasya janma-léläpy anädikä |

svacchandato mukundena präkaöyaà néyate muhuù ||363||

TRANSLATION This is not so. Since Kåñëa is without beginning, his birth pastime is also without beginning. Kåñëa by his own will (not by karma) makes his appearance at all times.

COMMENTARY This verse refutes the argument. Kåñëa did not appear recently, because it is stated in the eternal Gopäla-täpané Upaniñad that Kåñëa taught Brahmä his duties at the beginning of Brahmä’s life. As well, Prahläda and Priyavrata, who appeared in ancient times meditated on Kåñëa. (SB 7.4.37 and 5.1.6) Since Kåñëa did not suddenly appear at the end of Dväpara-yuga, but is actually without beginning, his birth pastime is also without beginning. He appears by his own will. Thus the statement that Kåñëa appeared only at the end of Dväpara-yuga is made out of impetuosity.

TEXT 364

tathä ca çré-tåtéye sva-çänta-rüpeñv itaraiù sva-rüpair abhyardyamäneñv anukampitätmä |

parävareço mahad-aàça-yukto hy ajo ’pi jäto bhagavän yathägniù ||364|| iti |

TRANSLATION

Thus it is said in the Third Canto: The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by other forms. SB 3.2.15

COMMENTARY This verse is proof that Kåñëa is without beginning. When the Lord’s devotees such as Vasudeva (sva-çänta-rüpeñu) are afflicted by those with demonic forms, the Lord, full of six qualities, as Bhagavän Kåñëa, with compassionate heart (anukampitätmä), though unborn, and without senses and body received by karma, makes his appearance from his abode, like fire arising from the araëi. He is the controller of the spiritual and material realms, and appears with other forms (mahad-aàçaiù)—the Lord of Vaikuëöha, his vyühas, their portions which are the puruñävatäras, and their portions the lélävatäras, who are all situated in the spiritual world. Just as the subservient kings accompany the emperor who goes out conquering all directions, the viläsa forms, and their portions and portions of portions follow Kåñëa, svayam bhagavän, when he makes his appearance in the universe.

TEXT 365 atra kärikäù –

sve bhaktäù sve ca te çänta-rüpäç cety atra vigrahaù | çäntis tan-niñöhatä buddheù çäntäs tan-niñöha-buddhayaù ||365||

TRANSLATION Sva (his own) means devotees. They have forms which are çänta. Sänti means “intelligence fixed on the Lord,” and çänta means “a person whose intelligence is fixed on the Lord.”

COMMENTARY The Bhägavatam verse is explained. The world çänta is analyzed according to Bhägavatam: çamo man-niñöhatä buddheù: çama means fixing the intelligence on me. (SB 11.19.36)

TEXT 366 teñu süra-sutädyeñu nandädiñu ca sädhuñu |

itarais tad-viruddhais tu kaàsädyair asurädibhiù || svarüpaiù suñöhv arüpair ity arüpatvaà virüpatä |

ghorätivikaöäkärair ity arthaù sphuöam éritaù ||366||

TRANSLATION This refers to devotes such as Vasudeva and others in Mathurä, and to Nanda and others in Vraja. Itaraiù means “by those opposite in nature, by the demons such as Kaàsa.” Svarüpaih means “with very horrible form (suñthu + arüpaiù).”

TEXT 367 abhyardyamäneñv abhitaù kriyamäëa-mahärtiñu | anukampä-yuta-manäù pare mäyänvayojjhitäù | golokamukhyä avare mäyikäjäëòa-maëòaläù |

pareñäm avareñäà ca teñäm éço ’dhinäyakaù ||367||

TRANSLATION Abhyardyamäneñu means “put into extreme pain everywhere.” Kåñëa, whose mind is filled with compassion (anukampitätmä), is the supreme lord of the spiritual worlds headed by Goloka and the material universes covered by illusion (parävareçaù).

COMMENTARY The word parävareçaù is explained in this verse.

TEXT 368 syur mahänto ’tiparama-mahattamatayä småtäù |

te paravyoma-näthaç ca vyühäç ca vasu-saìkhyakäù ||368||

TRANSLATION Mahad refers to he who is the greatest in glory—the Lord of Vaikuëöha and the catur-vyüha, numbered as eight.

COMMENTARY The phrase mahad-aàça-yuktaù (in verse 364) is explained. Eight members are the four in Näräyaëa’s vyüha and the four in Kåñëa’s vyüha.

TEXT 369

väsudevädayo vyühäù paravyomeçvarasya ye | tebhyo ’py utkarñabhäjo ’mé kåñëa-vyühäù satäà matäù ||

ity ete parama-vyoma-nätha-vyühaiù sahaikatäm | svaviläsair ihäbhyetya prädurbhävam upägatäù ||369||

TRANSLATION

Kåñëa’s vyüha is superior to the vyüha of the Lord of Vaikuëöha starting with Väsudeva. Kåñëa, becoming one with all these viläsa forms, including the Lord of Vaikuëöha with his vyühas, makes his appearance in the world.

COMMENTARY The Näräyaëa vyüha is thus a viläsa expansion of the vyüha of Kåñëa.

TEXT 370 aàçäs tasyävatärä ye prasiddhäù puruñädayaù | tathä çré-jänaké-nätha-nåñiàha-kroòa-vämanäù | näräyaëo nara-sakhä hayaçérñäjitädayaù ||370||

TRANSLATION

Aàça refers to the avatära forms starting with the puruñävatäras, then Räma, Nåsiàha, Varäha, Vämana, Näräyaëa the friend of Nara, Hayagréva, Ajita and others.

TEXT 371

ebhir yuktaù sadä yogam aväpyayan avasthitaù ||371||

TRANSLATION Kåñëa is eternally situated with these vyüha and aàça forms within himself.

TEXT 372 ato våndävane tat-tal-lélä-prakaöatekñate ||372||

TRANSLATION

These forms are revealed during Kåñëa’s pastimes in Våndävana.

COMMENTARY The following verses explain how the mahad and aàça forms are all present in Kåñëa.

TEXT 373 vaikuëöheçvara-lélätra darçitä yä viriïcaye |

seçvaräëäm ajäëòänäà koöir våndävane ’dbhutä | saiva jïeyä yataù sväàça-dväraiväsau prakäçitä ||373||

TRANSLATION

This accounts for the astonishing pastime of the Lord of Vaikuëöha shown to Brahmä in Våndävana during the Brahmä-mohana-lélä with tens of millions of universes and their lords, because this was revealed through Kåñëa’s sväàça forms.

TEXT 374 väsudevädi-léläs tu mathurä dvärakädiñu |

tat-tad-rüpair vrajäntas tu bälyehäbhiç ca darçitäù | yathä çré-dämni tärkñyatvaà präpte so ’pi caturbhujaù |

ädityeñv atha labdheñu babhau dvädaçabhir bhujaiù ||374||

TRANSLATION The pastimes of Väsudeva in Mathurä and Dvärakä were also revealed within Vraja with the forms of Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha during his childhood years. Thus when Çrédäma became Garuòa, Kåñëa assumed four hands, and when the twelve Ädityas arrived he manifest twelve hands to bless them.

COMMENTARY Tat-tad rüpaiù means “with Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha.” Çrédäma was the son of Våñabhänu and great friend of Kåñëa. When the twelve Ädityas all bowed their heads at once, Kåñëa showed twelve hand to bless them all at the same time.

TEXT 375 tathä säìkarñaëé lélä daitya-saàhärakäpi ca |

mürtayo mäthure bhänti çré-pradyumnäniruddhayoù | yäù çré-gopäla-täpanyäà värähädiñu ca çrutaù ||375||

TRANSLATION

Balaräma manifested as Saìkarñaëa in the pastime of killing Aghäsura in Våndävana. In the Gopäla-täpané Upaniñad and Varäha Puräëa it is said that Pradyumna and Aniruddha eternally reside in Mathurä.

TEXT 376 evaà puruña-lélänäà präkaöyam iha mäthure |

ananta-çäyi-rüpäbhiù kriyate suñöhu mürtibhiù ||376||

TRANSLATION Also the pastimes of the puruñävatäras are revealed in Mathurä with the form lying on Ananta.

TEXT 377 yadä yadä ca sä lélä kåñëena prakaöékåtä |

bhavet tat-tad-upäkhyänaà puräëeñv iti viçrutam ||377||

TRANSLATION

It is well known that whenever these pastimes are revealed by Kåñëa they are mentioned in the Puräëas.

TEXT 378 yäni rämädi-rüpäëi präduçcakre svakeliñu |

täny adhiñöhäna-rüpeëa räjante ’dyäpi mäthure ||378||

TRANSLATION Those forms such as Räma which were revealed during Kåñëa’s pastimes are present today in Mathurä in deity forms.

COMMENTARY Adhiñöhäna-rupeëa means “in deity forms.”

TEXT 379 go-parärdha-payaù-pürair janitaù kñéra-väridhiù |

mamanthäjitarüpas taà gopair deväsurékåtaiù ||379||

TRANSLATION Kåñëa created a milk ocean from the bountiful milk of a hundred thousand billion cows. Assuming the form of Ajita he churned that ocean with the cowherd boys who took the forms of devatäs and demons.

TEXT 380 ateva brahmäëòe –

yo vaikuëöhe caturbähur bhagavän puruñottamaù ya eva çvetadvépeço naro näräyaëaç ca yaù |

sa eva våndävana-bhü-vihäré nanda-nandanaù ||380||

TRANSLATION He who is four-handed lord of Vaikuëöha, and Lord of Çvetadvépa and Nara-näräyaëa is actually the son of Nanda enjoying pastimes in Våndävana.

TEXT 381 etasyaiväpare ’nantä avatärä manoharäù |

mahägner iha yadvat syur ulkäù çata-sahasraçaù | tatraiva lénä ekatvaà vrajeyus te harau tathä ||381|| iti |

TRANSLATION

Unlimited, attractive avatäras appear from Kåñëa and merge into him, like thousands of sparks emanating from a large fire and merging into it.

TEXT 382 iti siddhä prabhor asya mahad-aàçais tu yuktatä ||382||

TRANSLATION Thus, it has been proven that Kåñëa comes with all his viläsa and avatära forms.

TEXT 383

ata eva puräëädau kecin nara-sakhyätmatäm | mahendränujatäà kecit kecit kñéräbdhi-çäyitäm |

sahasra-çérñatäà kecit kecid vaikuëöha-näthatäm | brüyuù kåñëasya munayas tat-tad-våttänta-gäminaù ||383||

TRANSLATION

In the scriptures some sages, having realized a certain incident, say that Kåñëa is Näräyaëa, friend of Nara, Indra’s younger brother, Kñérodakaçäyé, Mahäviñëu, or the Lord of Vaikuëöha.

COMMENTARY Some sages have limited vision of the Lord because they have realized only certain forms such as Badri-näräyaëa in the form of Kåñëa. Vyäsadeva has recorded all of these statements. This is the method for those eager to know the conclusion. Thus Vyäsa has repeated the words of others in the Karëa-parva of the Mahäbhärata which claim that Çalya is greater than Kåñëa and Karëa is greater than Arjuna.

TEXT 384 upodghätaà samäpyätha prakåtaà likhyate punaù ||384|

TRANSLATION

Having explained an incidental topic about mahad and aàça, now we return to the main subject (analysis of the Bhägavatam verse).

TEXT 385 ajo janma-vihéno ’pi jäto janmäviräcarat ||385||

TRANSLATION

Kåñëa, who is without birth, made a manifestation of birth.

COMMENTARY This is understood from the çruti statement ajäyamäno bahudhä viräjate: Though he is unborn he appears in many forms. (Mahä-näräyaëa Upaniñad) Småti says ajo ’pi san avyayätmä: he is unborn, the unchanging soul, but he appears by his own energy. (BG 4.6)

TEXT 386 nanv ekasya kiläjatvaà janmitvaà ca virudhyate |

ity äçaìkyäha bhagavän acintyaiçvarya-vaibhavaù ||386||

TRANSLATION

“But it is contradictory to say that the same person is unborn and takes birth.” This doubt is answered by the word bhagavän. Kåñëa is bhagavän, full of inconceivable powers, so he can do this.

COMMENTARY ”We can say the Lord is unborn when he comes from Vaikuëöha and makes an appearance as he did with Gajendra and Dhruva. But how can we say that when he takes birth from a mother and father with bodies?” The question is posed and answered. The Lord is without birth, because he does not undergo any change since he operates through his own form, qualities and powers. Without accepting material elements at all, he makes an appearance in his body. That is called his birth. It is like the moon rising in the east. All of this is accomplished by his inconceivable energy. There should be no doubt in this regard.

TEXT 387 tatra tatra yathä vahnis tejo-rüpeëa sann api |

jäyate maëi-käñöhäder hetuà kaïcid aväpya saù || anädim eva janmädi-léläm eva tathädbhutam |

hetunä kenacit kåñëaù präduñkuryät kadäcana ||387||

TRANSLATION Fire, though a powerful form, remains hidden in wood and jewels, but due to a certain cause, appears from jewels and wood. Similarly, Kåñëa makes his astonishing appearance which is without beginning at a certain time, under certain conditions.

COMMENTARY Some special stones, by hitting with iron, produce fire. By turning the araëi stick, fire which has been present within the wood becomes visible. His birth pastime is eternal (anädim). “At certain times” means at the end of Dväpara-yuga in the twenty-eighth yuga cycle of Vaivasvata Manvantara. Thus the idea that Kåñëa is a çäntodita form is defeated.

TEXT 388 sva-lélä-kérti-vistärät lokeñv anujighåkñutä |

asya janmädi-lélänäà präkaöye hetur uttamaù ||388||

TRANSLATION The ultimate cause of Kåñëa’s birth pastimes is his mercy to the devotees practicing bhakti to broadcast the glory of his pastimes.

COMMENTARY What is the cause of Kåñëa’s appearance in the universe? This verse answers. Lokeñu means “to the sädhakas.” The meaning is this. The main reason for his appearance is not to remove the burden of the earth, since this is possible to accomplish by jévas who are empowered. It is known that many demons were killed by Paräçara and Dhruva. But some devotees become completely absorbed in Kåñëa’s form and qualities, and long to see him

directly. Without that vision they feel great pain. Çrutadeva and Bahuläçva are such devotees. By showing himself to them, he gives them great bliss. Thus Kåñëa gives mercy to Vasudeva and other dear devotees who appeared before him by killing Kaàsa and other demons who afflicted them. These are the two main reasons. Relieving the burden of the earth is a secondary reason.

TEXT 389 tathä bhayaìkarataraiù péòyamäneñu dänavaiù |

priyeñu karuëäpy atra hetur ity uttameva hi ||389||

TRANSLATION In the verse it is mentioned that he is merciful when his dear devotes are afflicted by the fearsome demons. This is the ultimate cause of his appearance.

TEXT 390 bhümi-bhäräpahäräya brahmädyais tridaçeçvaraiù |

abhyarthanaà tu yat tasya tad bhaved änuñaìgikam ||390||

TRANSLATION Brahmä and the devatäs praying for the Lord to relieve the burden of the earth is a secondary reason.

TEXT 391 ced adyäpi didåkñeran utkaëöhärtä nija-priyäù |

täà täà léläà tataù kåñëo darçayet tän kåpä-nidhiù ||391||

TRANSLATION Even today, Kåñëa, the ocean of mercy, reveals Himself to the dear devotees who are full of the pain of longing to see the Lord in his pastimes.

COMMENTARY Two verses explain Kåñëa’s eternal nature. If the form of Kåñëa were not eternal, the devotees would not be able to see it at present. The eternal nature of Kåñëa’s birth pastime will be explained later.

TEXT 392 kair api prema-vaivaçya-bhägbhir bhägavatottamaiù | adyäpi dåçyate kåñëaù kréòan våndävanäntare ||392||

TRANSLATION

Even today, the greatest devotees overcome by ecstasy due to prema see Kåñëa playing in Våndävana.

TEXT 393 kià cäsya pärñadädénäm apy uktä nitya-mürtitä |

tasyeçvareçitur nitya-mürtitve kä vicitratä ||393||

TRANSLATION The scriptures state that even the associates of the Lord have eternal forms. Then what is amazing if the Lord of all controllers has an eternal form?

COMMENTARY If the person who makes his appearance has an eternal form, his pastimes of appearing must also be eternal. This verse shows the eternal nature of Kåñëa’s form by comparing it to the forms of his devotees. Gopäla-täpané Upaniñad, after saying eko vaçé sarvagaù kåñëa éòyaù: Kåñëa is the prime entity, the controller, all pervading and most worshippable, says nityo nityänäà cetanaç cetanänäm eko bahühäà yo vidadhäti kämän: Kåñëa is the chief eternal and chief conscious entity, the chief among many, who accomplishes the desires of his devotees. In this verse yaù refers to Kåñëa. He is the chief eternal, conscious being among all eternal and conscious beings. He fulfills whatever is desired by his devotees. “His devotees” is understood from the later reference gopa-gopé-gavävétam: he is surrounded by cowherds, gopés and cows.

TEXT 394 tathäpi çuñka-vädaika-niñöhänäà hetu-vädinäm |

tuñëémbhäväya vacanaà puräëäder vilikhyate ||394||

TRANSLATION The statements of the Puräëas will be presented to silence the logicians and other opponents.

COMMENTARY Though it is obvious that Kåñëa is eternal, still many clear statements from the scriptures will be given to defeat the opponents.

TEXT 395

tathä hi, çré-bhägavate brahma-stutau – tvayy eva nitya-sukha-bodha-tanäv anante mäyät udyad api yat sad ivävabhäti ||395||

TRANSLATION

Thus Brahmä says in the Bhägavatam: This universe appears independent though it is manifested by the potency of illusion emanating from You, whose unlimited transcendental forms are full of eternal happiness and knowledge. SB 10.14.22

COMMENTARY Sad iva means “appearing to be independent.”

sattvaà svätantryaà uddiñöaà tac ca kåñëe na cäpare

asvätantryät tad anyeñäm asattvaà viddhi bhärata Sattvam means independent, and that refers to Kåñëa and no one else. Know that all others are called asattvam because they are dependent, O Bhärata. Mahäbhärata

TEXT 396

çré-brahmäëòe ca – anädeyam aheyaà ca rüpaà bhagavato hareù |

ävirbhäva-tirobhäväv asyokte graha-mocane ||396||

TRANSLATION Brahmäëda Puräëa says: The form of the Lord is not accepted or given up by him. The appearance of accepting and giving up a body is called the Lord’s ävirbhäva and tirobhäva.

COMMENTARY Bhägavatam may say Kåñëa is eternal but how do you explain jagåhe pauruñäm rüpam: Kåñëa accepted the form of a human (SB 1.3.1) and harir api tatyaja äkåtià tryadhéçaù: the Lord gave up his form. (SB 3.4.28) The present verse and the verse that follows give the answer.

TEXT 397 çré-båhad-vaiñëave –

nityävatäro bhagavän nitya-mürtir jagat-patiù | nitya-rüpo nitya-gandho nityaiçvarya-sukhänubhüù ||397||

TRANSLATION

Viñëu Puräëa says: The forms of bhagavän and his avatära are eternal. He has an eternal form, eternal fragrance, eternal power and eternal bliss.

TEXT 398

pädme çré-vyäsämbaréña-saàväde çré-kåñëaà prati çré-vyäsa-vacanam– tväm ahaà drañöum icchämi cakñurbhyäà madhusüdana | yat tat satyaà paraà brahma jagad-yonià jagat-patim | vadanti veda-çirasaç cakñuñaà nätha me ’stu tat ||398||

TRANSLATION

Vyäsa speaks to Kåñëa in the Padma Puräëa: O Madhusüdana! I desire to see you with my two eyes. O Lord! May he whom Upaniñads describe as the eternal existence, highest brahman, the source of the universe, and the lord of the universe, be visible to my eyes. Padma Puräëa 4.73.12-3

TEXT 399 çré-kåñëa-väkyam ––

paçya tvaà darçayiñyämi svarüpaà veda-gopitam |

tato ’paçyam ahaà bhüpa bälaà kälämbuda-prabham | gopa-kanyävåtaà gopaà hasantaà gopa-bälakaiù | kadamba-müla äsénaà péta-väsasam acyutam ||399||

TRANSLATION

Kåñëa speaks in Padma Puräëa: “Look! I will show you the form hidden in the Vedas.” O king, then I saw a young cowherd boy colored like a black cloud, wearing yellow cloth, surrounded by young gopés, laughing with young cowherd boys. He was sitting under a kadamba tree. Padma Puräëa 4.73.17-19

TEXTS 400-401 tatraivägre–

tato mäm äha bhagavän våndävana-caraù svayam | yad idaà me tvayä dåñöaà rüpaà divyaà sanätanam | niñkalaà niñkriyaà çäntaà sac-cid-änanda-vigraham |

pürëaà padma-paläçäkñaà nätaù parataraà mama ||400|| idam eva vadany ete vedäù käraëa-käraëam |

satyaà vyäpi paränandaà cid-ghanaà çäçvataà çivam ||401||

TRANSLATION Also from Padma Puräëa: Then svayam bhagavän Kåñëa, who wanders in Våndävana, spoke to me. “My form with lotus eyes which you have seen is spiritual, eternal, imperishable, not subject to material transformation, tranquil, and full of eternity, knowledge and bliss. It is most complete. There is nothing superior to this form of mine.” The Vedas say that his form is the cause of all causes, independent, all-pervading, all blissful, all knowledgeable, eternal and all auspicious. Padma Puräëa 4.73.23-25

COMMENTARY Because Kåñëa is svayam bhagavän he is the most complete, and his clothing, associates and pastimes are also most complete.

TEXT 402 çré-väsudevopaniñadi –

mad-rüpam advayaà brahma madhyädy-anta-vivarjitam | sva-prabhaà sac-cid-änandaà bhaktyä jänäti cävyayam ||402|| iti |

TRANSLATION

In the Väsudeva Upaniñad it is said: Through bhakti one can know my unequalled form, the source of all, which is without beginning, middle or end, self-illumined, full of eternity, knowledge and bliss, and indestructible. Väsudeva Upaniñad 3.5

COMMENTARY Because there is no difference between Kåñëa and his form, this statement can be made. By these statements the idea that Kåñëa accepts and gives up bodies is rejected.

TEXT 403 nanv arüpaù kåñëo dåçyo mäyika-rüpataù ||403||

TRANSLATION

Some may argue “But Kåñëa is actually without form. He becomes visible with a material form.”

COMMENTARY The opponent tries to reinforce his argument. Kåñëa is actually invisible because he is pure knowledge and bliss. He becomes visible because of accepting a form of material sattva-guëa.

TEXTS 404-405 tathäpi mokña-dharme çré-bhagavad-vacanaà yathä –

etat tvayä na vijïeyaà rüpavän iti dåçyate | icchan muhürtän naçyeyam éço ’haà jagato guruù ||404||

mäyä hy eñä mayä såñöä yan mäà paçyasi närada | sarvabhütaguëair yuktaà naivaà tvaà jïätum arhasi ||405|| iti |

TRANSLATION

Thus, in Mokña-dharma the Lord says: You do not understand that I become visible because I accept a form. Being master and guru of the universe, by my desire I can become invisible. Närada, you see a material form which is mäyä, created by me. You should not think that I am made of material qualities and elements. Mahäbhärata 12.326.42-3

COMMENTARY This is a quotation from scripture to support the opponent’s argument. You do not understand that I, like others, becomes visible because I take a form. If I desire, giving up the form you see, I become invisible, because I am the Lord, capable of accepting and giving up such a form. Other persons cannot do this. “If others cannot do so, how do you who are without form take up a form?” This form of mine that you see is created by me out of mäyä. You should not think of me who am knowledge and bliss to be made of the material qualities such as sound, touch, form, taste and smell.

TEXT 406 tathä ca pädme –

anäma-rüpa eväyaà bhagavän harir éçvaraù | akarteti ca yo vedaiù småtibhiç cäbhidhéyate ||406|| iti |

TRANSLATION

Padma Puräëa says: The Lord is without name and form and is described by the Vedas and småtis as the non-doer.

TEXT 407 atra samädhänaà yathä çré-väsudevädhyätme –

aprasiddhes tad-guëänäm anämäsau prakértitaù | apräkåtatväd arüpasyäpy arüpo ’säv udéryate ||

sambandhena pradhänasya harer nästy eva kartåtä | akartäram ataù prähuù puräëaà taà purävidaù ||407|| iti |

TRANSLATION

The conclusion is as follows, from the Väsudeva Adhyätma: Because one can never enumerate all the Lord’s qualities, he is said to be without name. Because he has no material form, he is said to be without form. Because the ancient lord is not a doer who is dependent on matter, he is said to be the non-doer by the knowers of the Puräëas.

COMMENTARY The argument that the Lord takes a material form is refuted. Because the Lord cannot be described completely, he is said to have no name. Kärtsnyena näjo ’py abhidhätum éçaù: even Brahmä cannot describe the Lord completely. (SB 12.4.39) Anäma is used with the meaning of “not being completely describable.” “Without form” means “without a material form, but with a spiritual form.” The word “non-doer” means devoid of doership dependent on a relationship with matter. He is however a doer independently as in the following statements: tad aikñata: he glanced (Chändogya Upaniñad 6.2.3) and so ’kämayata: he desired (Taittiréya Upaniñad 2.6). Since these are descriptions of him doing activities before relating with prakåti, he does activities in a place which is devoid of any trace of matter. Thus, he is an independent doer. Previously this spotless place was described.

tasmai sva-lokaà bhagavän sabhäjitaù sandarçayäm äsa paraà na yat-param vyapeta-saìkleça-vimoha-sädhvasaà sva-dåñöavadbhir puruñair abhiñöutam The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahmä, was pleased to manifest His personal abode, Vaikuëöha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence. SB 2.9.9 pravartate yatra rajas tamas tayoù sattvaà ca miçraà na ca käla-vikramaù na yatra mäyä kim utäpare harer anuvratä yatra suräsurärcitäù In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no

predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees. SB 2.9.10

TEXT 408

ataç ca mokña-dharméya-vacanaà yogyam eva tat ||408||

TRANSLATION The statement of Mokña-dharma should be adapted to this explanation.

COMMENTARY But why then did Mokña-dharma make such a statement? The meaning should be adapted, since the Lord has a form which is spiritual. You assume the statement indicates that the Lord has material form because of your material mentality. The real meaning of the statement will now be shown.

TEXT 409 tathä hi –

rüpéti hetor dåçyeta yathaiva präkåto janaù | tathäsau dåçyata iti tvayä mä sma vicäryatäm ||409||

TRANSLATION

Thus, the real meaning is as follows: “O Närada! You should not consider my form to be material, which is visible to material people because it is material.”

TEXT 410 ity uktvä svasya rüpitve ’py adåçyatvam udéritam |

tato nija-svarüpasyäpräkåtatvaà ca darçitam ||410||

TRANSLATION Having stated that the Lord then says “Though I have a form, it is an invisible, spiritual form.” In this way the Lord has shown that his form is not material but spiritual.

COMMENTARY Adåçyatvam means that it is a spiritual form.

TEXT 411 tad-darçane tv akuëöhätmä mamecchaiva ca käraëam |

ity ähecchan muhürtäd ity ardha-padyaà svayaà punaù | naçyeyam ity adåçyaù syäà yato naçir-adarçane ||411||

TRANSLATION

“The cause of seeing my spiritual form is my active desire alone.” Having said this in one line, he then says “Suddenly by my will, I will disappear.” The root naç means to disappear.

COMMENTARY How can one see a spiritual form? It can be seen and not seen only by his will. He whose eyes the Lord anoints with the salve of bhakti sees the Lord’s spiritual form.

TEXT 412 tathäpi bhüta-guëavattvena mäà tvaà yad-ékñase |

eñä mäyä mayä såñöä naivaà tvaà jïätum arhasi ||412||

TRANSLATION “You should not see me as a form made of material qualities. That is material mäyä created by me” or “Seeing that form is caused by my spiritual energy of mercy and desire, manifested by me alone, you should not see me as a form possessing material qualities.”

COMMENTARY Mäyä is the illusory energy. Viçva-koça says mäyä dambhe kåpäyäà ca: mäyä means cheating and mercy. Trikhäëòa-çeña says mäyä syäc chämbarébuddhyoù: mäyä means cheating intellect. Or there is another meaning. If you have a spiritual form of knowledge and bliss, how can one see that with one’s eyes? What you see is my spiritual energy, also called my energy of desire or mercy, which is manifested by me (mäyä mayä såñtä).

TEXT 413 mäyä-çabdena kuträpi cic-chaktir abhidhéyate ||413||

TRANSLATION

The word mäyä sometimes means the cic-chakti.

TEXT 414 caturveda-çikhäyäà –

svarüpa-bhütayä nitya-çaktyä mäyäkhyayä yutaù | ato mäyämayaà viñëuà pravadanti sanätanam ||

ity eñä darçitä madhväcäryair bhäñye nije çrutiù ||414||

TRANSLATION In the Caturveda-çikhä it is said: The Lord is endowed with his eternal energy arising from his svarüpa. It is called mäyä. Thus eternal Viñëu is mäyä-maya or composed of his spiritual energy. This is the meaning of the çruti text in Çré Madhva’s commentary.

COMMENTARY

This gives the proof for the meaning of mäyä. The Mahä-saàhitä says ätma-mäyä tad icchä syät: his desire is his own mäyä. Nighaëöu says mäyä vayunaà jïänam: mäyä means knowledge. Therefore you should understand that my form is concentrated knowledge. You should not think that my form is made of material guëas (sarva-bhüta-guëair yuktam).

TEXT 415 tatra svecchaika-prakäçatvaà mokña-dharme eva –

prétas tato ’sya bhagavän devadevaù purätanaù | säkñät taà darçayäm äsa so ’dåçyo ’nyena kena cit ||415||

TRANSLATION

That the Lord reveals himself by his mercy alone is also shown in Mokña-dharma: The eternal Lord, lord of lords, pleased with Uparicara-vasu, showed him his form. He is invisible to others however. Mahäbhärata 12.323.11, 13, 15-16, 18

COMMENTARY Some verses are given to strengthen the statement that the Lord shows himself by his mercy alone. Tam refers to Uparicara-vasu. The Lord showed himself to Uparicara-vasu.

TEXT 416 båhaspatis tataù kruddhaù sruvam udyamya vegitaù

äkäçaà ghnan srucaù pätai roñäd açrüëy avartayat ||416||

TRANSLATION Båhaspati becoming angry quickly raised a sacrificial ladle (sruva) and struck the air with his sruk. Out of great anger, tears fell from his eyes.

COMMENTARY The sruk is a vessel used for throwing the offering in the fire. Vegitaù means quickly.

TEXT 417-418 udyatä yajïabhägä hi säkñät präptäù surair iha |

kim artham iha na präpto darçanaà sa harir vibhuù ||417||

tataù sa taà samuddhütaà bhümipälo mahävasuù | prasädayäm äsa munià sadasyäs te ca sarvaçaù ||418||

TRANSLATION

“All the devatäs have taken their share of the sacrifice which has been offered by making their appearance. Why Viñëu has not shown himself?” Then the king Uparicara-vasu and all the assembly at the sacrifice pacified the agitated Båhaspati.

COMMENTARY Udyatä means offered. Uparicara (mahä-vasuù) spoke to Båhaspati who was very angry (samuddhütam).

TEXT 419

aroñaëo hy asau devo yasya bhägo ’yam udyataù | na sa çakyas tvayä drañöum asmäbhir vä båhaspate |

yasya prasädaà kurute sa vai taà drañöum arhati ||419||

TRANSLATION “O Båhaspati, neither you nor we can see Viñëu, who has no anger, and to whom you offered a portion of the sacrifice. Whoever gets his mercy alone can see him.”

COMMENTARY Udyataù means “offered by you.” The portions offered by Båhaspati were accepted by all the devatäs. They all showed themselves to him and accepted the offerings. However Viñëu accepted the offering without showing himself. Thus Båhaspati became angry. Uparicara and the assembled persons pacified him.

TEXT 420 tatraikatadvita-trita-väkyaà —

atha vratasyävabhåte väg uväcäçarériëé | snigdha-gambhérayä väcä praharñaëa-karé vibhoù ||

yüyaà jijïäsavo bhaktäù kathaà drakñyatha taà vibhum ||420||

TRANSLATION Also in the statement of the sages Ekata, Dvita and Trita: After the avabhåta bath, Sarasvaté, without revealing herself, spoke in an affectionate and deep voice to give the Lord bliss. “O devotees! How can you who are inquisitive see the Lord?” Mahäbhärata 12.338.25-27

COMMENTARY Ekata, Dvita and Trita are sages. Väk refers to the goddess of speech. Açärériëé: she spoke without showing her form.

TEXT 421 tataù svayaà prakäçatva-çaktyä svecchä-prakäçayä |

so ’bhivyakto bhavet netre na netra-viñayatvataù ||421||

TRANSLATION Thus, by his own self-revealing energy, by a manifestation of his own desire, he appears to the eyes. He is not the normal object of seeing by the eye.

COMMENTARY The meaning of the previous verse is given here. The Lord appears to the meditator’s eyes by the Lord’s kåpä-çakti. Without mercy, the eyes cannot see him. In this manner the self-revealing condensed knowledge aspect of the Lord is accomplished.

TEXT 422 yathä, çré-näräyaëädhyätme –

nityävyakto ’bhagavän ékñyate nija-çaktitaù | täm åte paramätmänaà kaù paçyetäm itaà prabhum ||422||

TRANSLATION

Thus it is said in the Näräyaëa Adhyätma: Though the Lord is eternally unmanifested, he can be seen through his own mercy. Who can see that Lord, the supreme soul, without that mercy?

COMMENTARY This and the next verse make the point clear. Nija-çaktitaù means “by his mercy.”

TEXT 423 pädme ca –

saccidänanda-rüpatvät syät kåñëo dhokñajo ’asau | nija-çakteù prabhävena svaà bhaktän darçayet prabhuù ||423||

TRANSLATION

Padma Puräëa says: Kåñëa is called Adhokñaja because he has a form of eternity, knowledge and bliss. The Lord will show himself to his devotees by the influence of his çakti.

COMMENTARY Adhokñaja means “who is not known through the eye.”

TEXT 424

ya eva vigraho vyäpé paricchinnaù sa eva hi | ekasyaivaikadä cäsya dvirüpatvaà viräjate ||424||

TRANSLATION

His form is all-pervasive and limited. The one Lord is at once both pervasive and limited.

COMMENTARY

It has already been said that the Lord’s pastimes are without beginning. Later it will be explained that they are eternal. There is another doubt of the materialist. Activities belong to persons who are limited. Pastimes cannot belong to the Lord who is like the sky, unlimited. If we accept the first case, then because Kåñëa is not eternal, his pastimes must also not be eternal. There is no doubt about this. To this argument the verse answers. The all-pervading Lord becoming limited only because the Lord becomes simultaneously visible to unlimited devotees meditating on him with love.

TEXT 425 yathä çré-daçame –

na cäntar na bahir yasya na pürvaà näpi cäparam | pürväparaà bahiç cäntar jagato yo jagac ca yaù ||

taà matvätmajam avyaktaà martya-liìgam adhokñajam | gopikolükhale dämnä babandha präkåtaà yathä ||425||

TRANSLATION Thus in the Tenth Canto it is said: The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, He is all-pervading. Because He is not under the influence of the element of time, for Him there is no difference between past, present and future; He exists in His own transcendental form at all times. Being absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause and effect of everything. That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother Yaçodä, considering Him her own ordinary child, bound Him to the wooden mortar with a rope. SB 10.9.13-14

COMMENTARY This is the proof that one person has the two qualities (limited and unlimited). Here is the meaning in a nutshell. Thinking he had done wrong, mother Yaçodä bound up her son who is without limitation of space, being inside and outside, who exists simultaneously in all directions of the universe, and who is the universe, since he is in control of prakåti as the kñetra-jïa, the knower. He is described as having the form of a human (martya-liìgam). The çruti describes him as dvi-bhujaà mauna-müdräòyam: he has two arms, and shows the mudrä of silence. (Gopäla-täpané Upaniñad) He is devoid of having happiness from material senses (adhokñajam). This means that his form is endowed with eternal, unlimited bliss.

TEXT 426 anena padya-yugmena vraja-räja-sutasya hi |

däma-bandhana-beläyäm eva vyaktä dvi-rüpatä ||426||

TRANSLATION The above two verses describe the two forms – limited and unlimited – revealed at the time when Kåñëa was bound up.

COMMENTARY This explains the verses.

TEXT 427

tathaiva ca puräëeñu çrémad-bhägavatädiñu | çrüyate kåñëa-lélänäà nityatä sphuöam eva hi ||427||

TRANSLATION In the same way, Kåñëa’s pastimes are of two types--limited and unlimited. Thus the eternal nature of his pastimes is clearly stated in the Puräëas, Bhägavatam and other scriptures.

COMMENTARY Just as Kåñëa has two forms through his inconceivable powers, he has two types of pastimes by his inconceivable powers. Thus pastimes are clearly also eternal. Some persons will argue as follows. Since all pastimes involve action, they are accomplished even in their parts by having a beginning and an end. Without beginning and end the form of a pastime cannot be accomplished. Because necessarily they all have beginning and end, how can the pastimes be eternal? In answer, first the Lord’s form is established as infinite by the following statements. Eko ’pi san bahudhä yo vibhäti: though he is one he appears as many. (Gopäla-täpané Upaniñad) Ekäneka-svarüpäya: I offer respects to the one lord with unlimited forms. (Viñëu Puräëa) Then there is the following statement. Sa ekadhä bhavati dvidhä: the devotee having one form, became two forms. (Chändogya Upaniñad 7.26.2) This statement show the Lord’s associates also have many forms. Paramaà padam avabhäti bhüri: the supreme abode manifests as many. This shows that the Lord’s abode is infinite in number. Therefore, the Lord’s pastimes should not considered be limited and temporary. Though there is a beginning and end to the Lord’s pastimes connected with his form, associates, and abode, as soon as a portion of the pastimes finishes in one place, they begin in another place. Because each pastime continues without break somewhere else, it is eternal. “Well, it may be unbroken, but it can only be a different pastime because it has a beginning again.” No, this is not accepted, because one type of pastime becomes many by difference in time, but it is still one pastime. Dviù päko ‘nena kåto na tu dvau päkäv iti dvir go-çabdo ‘yam uccarito na tu dvau go-çabdäu: one can light the fire in the hearth twice, but there is only one fire, and one can say the word “cow” twice, but that does not mean there are two words to indicate a cow. There is only one fire and one word “cow.” Thus there is only one form, one associate, one abode and one pastime, which appear in many different places over time. Eko devo nitya-lélänurato bhakta-vyäpé bhakta-hådy-antarätmä: the one lord, engaged in eternal pastimes, enters the devotees and remains as many in their hearts. (Mäöhara çruti) This quotation from the çruti supports the quotations given from småti.

TEXT 428 yathä ca, çré-prathame çré-dvärakä-väsi-vacanam–

aho alaà çläghyatamaà yadoù kulam aho alaà puëyatamaà madhor vanam | yad eña puàsäm åñabhaù çriyaù patiù

sva-janmanä caìkramaëena cäïcati ||428||

TRANSLATION This is illustrated in the First Canto, in the words of the inhabitants of Dvärakä:

Oh, how supremely glorified is the dynasty of King Yadu, and how virtuous is the land of Mathurä, where the supreme leader of all living beings, the husband of the goddess of fortune, has taken His birth and still wanders in play. SB 1.10.26

COMMENTARY This quotation confirms the eternal nature of the pastimes. Though it is mentioned as the statement of the people of Dvärakä it is actually a statement by the people of Hastinäpura. It is stated that they are Dvärakä inhabitants because the inhabitants of Hastinäpura are followers of the inhabitants of Dvärakä. Kulam means dynasty. Mediné says kulaà janapade gotre sajätéyagaëe pi ca: kulam means population, gotra, and people of the same type. Nanda and Vasudeva were both in the dynasty of Yadu. The land is virtuous because (yat) Kåñëa (eña) appeared there. He as the aàçé excels over the three puruñävatäras. He is the dearest of Lakñmé, Rädhä and Rukmiëé. He wanders about (aïcati) while playing (caàkramaëena).

TEXT 429 aïcatéti padaà vartamäna-kälopapädakam |

dvärakä-väsinäm uktau lélänäà vakti nityatäm ||429||

TRANSLATION The verb aïcati in the present tense denotes the eternal nature of the pastimes in this statement by the inhabitants of Dvärakä.

COMMENTARY The present tense is used to denote actions which have started and have not stopped.

TEXT 430

çré-daçame çré-çukoktau – jayati jananiväso devaké-janma-vädo

yadu-vara-pariñat svair dorbhir asyann adharmam | sthira-cara-våjina-ghnaù susmita-çré-mukhena

vraja-pura-vanitänäà vardhayan käma-devam || 430 ||

TRANSLATION That Kåñëa’s pastimes are eternal is also expressed in Çukadeva’s statement: Lord Çré Kåñëa lives among the cowherd men and the Yädavas, and is conclusively both the son of Devaké and Yaçodä. He is the guide of the Yadu dynasty and the cowherd men, and with His mighty arms He kills everything inauspicious, in Vraja, Mathurä and Dvärakä. By His presence He destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvärakä. His blissful smiling face always increases the desires of the gopés of Våndävana and women of Mathurä and Dvärakä. He remains eternally in this situation. SB 10.90.48

COMMENTARY Having spoken of the disappearance of Kåñëa, Çukadeva gave joy to King Parékñit who was Kåñëa’s unalloyed devotee, by reciting the conclusion about his pastimes. He reveals that Bhagavän Kåñëa, possessing the great pastimes narrated in the Bhägavatam, is present even today. You should not think otherwise by hearing his disappearance pastimes. He who appears invisible to the sight of common man still exists, increasing the prema of his dear women pained with intense love in Vraja and Dvärakä (pura). Amara-koña says vanitä janitätyarthänurägäyäà ca yoñiti; vanitä means a woman who has manifested intense love. Kåñëa is known for taking birth from Devaké, daughter of Devaka, and from Yaçodä. Ädi Puräëa says dve nämné nanda-bhäryäyä yaçodä devakéti ca: Nanda’s wife had two names, Yaçodä and Devaké. He took the role of being their son. To talk with the desire to know the truth is called väda. Thus, Kåñëa truly takes birth from Devaké and Yaçodä. Yadu-vara refers to Nanda’s family as well as Vasudeva’s family. He possessed both families and their followers. He destroys adharma with his associates in Vraja such as Çrédäma, and in Dvärakä with Sätyaki and others, who act like his arms. When Çukadeva recited the pastimes of Kåñëa, Kåñëa had already disappeared. Therefore, because he used the present tense, it must only mean that the pastimes of Kåñëa are eternal.

TEXT 431 çré-skände çré-mathurä-khaëòe çré-yudhiñöhiraà prati çré-närada-väkyam –

vatsair vatsatarébhiç ca säkaà kréòati mädhavaù | våndävanäntaragataù sarämo bälakair våtaù ||431||

TRANSLATION

In the Mathurä-khaëòa of the Skanda Puräëa, Närada speaks to Yudhiñöhira: Kåñëa plays with the calves and older calves within Våndävana, surrounded by Balaräma and other boys.

TEXT 432 yadänayos tu saàvädo dväravatyäà haris tadä |

tathäpi vartamänatvenoktis tan naitya-väcikä ||432||

TRANSLATION When Närada and Yudhiñöhira were speaking together, Kåñëa was living in Dvärakä. Thus speaking in the present tense about Kåñëa playing in Våndävana shows that the pastimes are eternal.

COMMENTARY When the conversation of Närada and Yudhiñöhira (anayoù) took place, Kåñëa was living in Dvärakä. Naitya means “having an eternal nature.” It is formed by adding the suffix ya to the word nitya, to denote “having a nature or activity,” as in the list of words beginning with brähmaëa. (Päëini 5.1.124) Since there is already the syllable ya in nitya, one of the two yas is optionally dropped by the rulee halo yamäà yami lopa: a semi-vowel or constant is dropped optionally after a consonant, when the same letter follows. (Päëini 8.4.64)

TEXT 433 pädme pätäla-khaëòe çré-pärvatéà prati çré-rudra-väkyam –

aho madhu-puré dhanyä yatra tiñöhati kaàsahä | tatra devä muniù sarve väsam icchanti sarvadä ||433||

TRANSLATION

Rudra speaks to Pärvaté in the Padma Puräëa, Pätäla-khaëòa: Madhurä-maëòala where Kåñëa resides is fortunate. All the devatäs and sages desire to live there always.

COMMENTARY Madhu-puré means Mathurä-maëòala.

TEXT 434 lélä-parikarä goñöha-janäù syur yädaväs tathä |

deväç ca brahma-jambhäri-kuvera-tanayädayaù | näradädyäç ca danuja-näga-yakñädayaç ca te ||434||

TRANSLATION

The associates of the Lord in his pastimes are the cowherd people such as Nanda, the Yädavas, the devatäs such as Brahmä, Indra, Kuvera, Nalakuvara and Maëigréva, sages such as Närada and Dänavas such as Keçi, snakes like Käliya and Yakñas like Säìkhacüdä.

COMMENTARY The pastimes involve associates of the Lord. Thus they are mentioned here. Jambäri is Indra. Danuja means Keçé, näga means Käliya and yakña means Çäëkhacüòa. Ädayaù means their followers. In the eternal dhäma, those starting with danuja (Keçé) are spiritual entities just like Durgä in the spiritual world. It has already been stated that there is no trace of matter in the spiritual world: na yatra mäyä. (SB 2.9.10) Because there are no material entities there, the pastimes in the spiritual world involving demons are imitative only.

TEXT 435 prakaöäprakaöä ceti lélä seyaà dvidhocyate ||435||

TRANSLATION

The pastimes are of two types: those in the material world and those in the spiritual world.

TEXT 436 tathä hi –

sadänantaiù prakäçaiù svair léläbhiç ca sa dévyati | tatraikena prakäçena kadäcit jagad-antare |

sahaiva sva-parévärair janmädi kurute hariù ||436||

TRANSLATION

Kåñëa is performing his pastimes with unlimited manifestations, unseen to the world at all times. Sometimes within the material world, he performs pastimes starting with his appearance along with his associates, using one manifestation of pastimes among his many manifestations of pastimes.

COMMENTARY Kåñëa performs his pastimes having unlimited manifestations, invisible to the material world at all times. Among all his different manifestations, with one manifestation he performs pastimes within the material world, or it can mean “in Våndävana within the universe,” along with his associates.

TEXT 437 kåñëa-bhävänusäreëa léläkhyä çaktir eva sä |

teñäà parikaräëäà ca taà taà bhävaà vibhävayet ||437||

TRANSLATION The pastime energy (lélä-çakti), according to the mood of Kåñëa, manifests various emotions among the associates.

COMMENTARY How is it that associates such as Brahmä perform actions unfavorable to the Lord? Their particular moods follow after Kåñëa’s actions. They think, “Even if we act unfavorably to Kåñëa, let us become unfavorable, since our master’s pastimes should be accomplished.” The lord’s lélä-çakti then makes them unfavorable. Thus there is nothing really contrary in their mood towards the Lord.

TEXT 438

prapaïca-gocaratvena sä lélä prakaöä småtä | anyäs tv aprakaöä bhänti tädåçyas tad-agocaräù ||438||

TRANSLATION

The pastimes visible to the material world are called revealed or prakaöa. Those pastimes not invisible to the material world are called invisible or aprakaöa.

COMMENTARY The difference between the two types of pastimes is now described. Tad-agocaräù means invisible to the material world.

TEXT 439 tatra prakaöa-léläyäm eva syätäà gamägamau |

gokule mathuräyäà ca dväravatyäà ca çärìgiëaù ||439||

TRANSLATION

In the revealed pastimes, Kåñëa will come and depart from Gokula, Mathurä and Dvärakä.

COMMENTARY Çärìginaù means “of the holder of the horn.” It is derived from çåìga (horn). The word çärìga is formed like präjïa from prajïa, without changing the meaning. Çärìgin means “possessor of the horn.” (Päëini 5.4.38) It would be inappropriate to describe Kåñëa in Gokula with a bow, which is the other meaning of çärìgin. Thus Kåñëa is described as carrying a flute or horn in Våndävana.

TEXT 440 yäs tatra taträprakaöäs tatra tatraiva santi täù |

ity äha jayatéty-ädi-padyädikam abhékñëaçaù ||440||

TRANSLATION Though the revealed pastimes become invisible after some time, they exist with invisible form. This is stated repeatedly in verses such as jayati jana-nivaso.

COMMENTARY “The pastimes present within the universe will all be destroyed when there is a final dissolution. Thus the pastimes are not eternal.” This verse answers that argument. No, that is mistaken. Though the pastimes are not visible in the universe, the invisible pastimes are not destroyed. The mistake is like destroying a brähmaëa’s çikha, and saying the brähmaëa has been destroyed.

TEXT 441

devädy-aàçävataraëe pravåtte padmajäjïayä | vasudevädikänäà ye svarge ’àçäù kaçyapädayaù ||

nitya-léläntara-sthais te vasudevädibhir gatäù | säyujyam aàçibhis tatra jäyante çüra-mukhyataù ||441||

TRANSLATION

When the portions of the devatäs through the order of Brahmä appeared on earth, the portions of Vasudeva and others (aàça) such as Kaçyapa who were residing in Svarga, merged with Vasudeva and others (who were their aàçé) of the eternal pastimes and took birth from Çürasena and others.

COMMENTARY This verse explains how the manifested pastimes take place. Brahmä gave the following order according to Bhägavatam:

giraà samädhau gagane saméritäà niçamya vedhäs tridaçän uväca ha gäà pauruñéà me çåëutämaräù punar vidhéyatäm äçu tathaiva mä ciram

While in trance, Lord Brahmä heard the words of Lord Viñëu vibrating in the sky. Thus he told the demigods: O demigods, hear from me the order of Kñérodakaçäyé Viñëu, the Supreme Person, and execute it attentively without delay. SB 10.1.21 puraiva puàsävadhåto dharä-jvaro bhavadbhir aàçair yaduñüpajanyatäm sa yävad urvyä bharam éçvareçvaraù sva-käla-çaktyä kñapayaàç cared bhuvi Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus. SB 10.1.22

When portions of the devatäs appeared on earth, the portions of the eternal associates such as Vasudeva, Nanda and others – secondary forms such as Kaçyapa and Droëi – merged with the eternal associates Vasudeva and Nanda, when Vasudeva and Nanda took birth on earth from Çürasena, Parjanya and others. They took names like Vasudeva and Nanda, but are actually eternal associates of Kåñëa. Thus, in the Padma Puräëa, Kåñëa says to Satyabhämä:

atha brahmädi-devänäà tathä prärthanayä bhuvaù ägato ’haà ganäù sarve jätas te ’pi mayä saha ete hi yädaväù sarve mad-gaëa eva bhämini sarvadä mat-priyä devi mat-tulya-guëa-çälinaù By the prayers of Brahmä and the devatäs I have appeared. All my associates have been born along with me. O beautiful woman! All the Yadavas are my associates. They are dear to me and possess qualities equal to mine. Padma Puräëa, Pätäla-khaëòa, 89.22 Vyäsa says to Ambaréña: paçya tvaà darçayiñyämi svarüpaà veda-gopitam tato ’paçyam ahaà bhüpa bälaà kälämbuda-prabham gopal-kanyävåtaà gopaà hasantaà gopa-bälakaiù “Look! I will show you my form not revealed in the Vedas.” O king! I then saw a young boy, the color of a rain cloud, surrounded by young cowherd women, laughing with cowherd boys and men. Padma Puräëa, Pätäla-khaëòa 73.18

Gopa-bälakaiù means Nanda and other cowherd men as well as the cowherd boys.

TEXT 442 yad-viläso mahä-çréçaù sa lélä-puruñottamaù |

ävirbubhüñur aträviñkåtya saìkarñaëaà puraù |

antasthitäviñkartavya-tad-anya-vyüha éçvaraù | hådaye prakaöas tasya bhavaty änakadundubheù ||442||

TRANSLATION

The supreme lord of pastimes of whom the Lord of Vaikuëöha is his viläsa expansion, desiring to appear in Gokula and Mathurä, first made Saìkarñaëa appear. Containing with himself the rest of the vyühas, he appeared in the heart of Vasudeva.

COMMENTARY This verse explains how Kåñëa made his appearance after his elders made their appearance in the world. Léläpuruñottama refers to Kåñëa. He desired to appear in Gokula and Mathurä (atra). Containing within himself the other members of the vyüha (Pradyumna and Aniruddha), he appeared in the heart of Vasudeva. Äviveçäàça-bhägena mana änakadundubheù: he appeared with his aàça in the mind of Vasudeva (SB 10.2.16).

TEXT 443 bhümi-bhära-niräsäya devänäm abhiyäcïayä | dvärapasyävasäne ’smin añöäviàçe caturyuge |

kñéräbdhi-çäyi-yad-rüpam aniruddhatayä småtam | tad idaà hådayasthena rüpeëänakadundubheù |

aikyaà präpya tato gacchet präkaöyaà devaké-hådi ||443||

TRANSLATION At the end of Dväpara-yuga in the twenty-eighth yuga cycle of Vaivasvata Manu, when the devatäs requested the Lord to remove the burden of the earth, the form known as Aniruddha who rests on the milk ocean merged with that form in Vasudeva’s heart. The Lord then appeared in the heart of Devaké.

COMMENTARY How can Kåñëa perform Kñérodakaçäyé Viñëu’s pastimes in Vraja? This verse answers. (He merged into Kåñëa.) This takes place during the Çveta-varäha-kalpa. Matsya Puräëa confirms this:

asmäd rathäntarät kalpät trayo-viàçatimo yadä väräho bhavitä kalpas tasmin manvantare çubhe vaivasvatäkhye sampräpte saptame sapta-loka-dhåk dväparäkhyaà yugaà tasmin astäviàçatimaà yadä tasyänte ca mahä-lélo väsudevo janärdanaù bhärävatäraëärthyäya tridhä viñëur bhaviñyati dvaipäyano munis tadvat rohiëeyo ’tha keçavaù:

When the splendid seventh manvantara called Vaivasvata starts during the twenty-third kalpa after the Rathäntara-kalpa,62 called Väräha-kalpa, at the end of Dväpara- yuga in the twenty-eighth cycle (divya-yuga), the son of Vausdeva, protector of the seven worlds, performer of great pastimes, will appear in three forms — Vyäsa, Balaräma and Kåñëa — for relieving the burden of the earth.

Kñérodakaçäyé, known in the Mahäbhärata as Aniruddha, at that time merged into the form of svayam bhagavän Kåñëa who was situated in the heart of Vasudeva. Kåñëa then appears into the heart of Devaké. This is confirmed by Çukadeva:

tato jagan-maìgalam acyutäàçaà samähitaà çüra-sutena devé dadhära sarvätmakam ätma-bhütaà käñöhä yathänanda-karaà manastaù Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devaké. Devaké, having thus been initiated by Vasudeva, became beautiful by carrying Lord Kåñëa, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon. SB 10.2.18

Though it says Kåñëa appeared in heart of Devaké, it should be understood that it was in her womb, for the devatäs later prayed:

diñöyämba te kukñi-gataù paraù pumän aàçena säkñäd bhagavän bhaväya naù O mother Devaké, by your good fortune and ours, the Supreme Personality of Godhead Himself, with all His plenary portions, such as Baladeva, is now within your womb. SB 10.2.41

TEXT 444

premänandämåtais tasyä vätsalyaika-svarüpibhiù | lälyamäno haris tatra vardhate candramä iva ||444||

TRANSLATION

The Lord, cared for by Devaké, the form of motherly affection who was filled with bliss, grew like the moon within her.

COMMENTARY The meaning is clear.

62In the Matsya Puräëa, a list of kalpas for Brahmä’s month is given which is different from that already given from Skanda Puräëa. Räthantara is listed as the fourth and Väräha as the twenty-sixth kalpa. They are listed as follows in Matsya Puräëa. 1. Çveta 2. Nilälohita 2.Vamadeva 4.Räthantara 5.Raurava 6.Deva 7.Båhat 8.Kandarpa 9.Sadya 10.Éçäna 11.Tama 12.Särasvata 13.Udäna 14.Gäruòa 15.Kaurma 16.Närasiàha 17.Samäna 18.Ägneya 19.Soma 20.Mänava 21.Tatpumän22.Vaikuëöha 23.Lakñmé 24.Sävitri 25.Ghora 26.Väräha 27.Vairäja 28.Gauri 29.Mäheçvara 30.Pitå

TEXT 445

atha bhädrapadäñöamyäm asitäyäà mahä-niçi | tasyä hådas tirobhüyaù käräyäà süti-sadmani |

devaké-çayane tatra kåñëaù prädurbhavaty asau ||445||

TRANSLATION Then on the eighth tithi of the waning moon phase of Bhädra month, at midnight, Kåñëa left her heart and appeared in the delivery room while Devaké was sleeping.

TEXT 446 janayitré-prabhåtibhis täbhir ity avagamyate |

laukikena prakäreëa sukhaà çiçur ajäyata ||446||

TRANSLATION She and others thought that Kåñëa was born in the normal way.

TEXT 447 ayaà caturbhujatve ’pi dvibhujatve ’pi kåñëatäm |

na tyajaty eva tad-bhäva-guëa-rüpätma-våttitaù ||447||

TRANSLATION Though Kåñëa may appear with four arms or two arms, he does not give up qualities of being Kåñëa with human form, since he maintains the behavior, qualities and form of Kåñëa in both cases.

COMMENTARY The meaning of the verses is clear. Viñëu Puräëa says:

yador vaàçaà naraù çrutvä sarva-päpaiù pramucyate yaträvarérëäm kåñëäkyaà paraà brahma naräkåti Hearing about the Yadu dynasty in which the supreme Brahman in human form called Kåñëa appeared frees a person from all sins. Viñëu Puräëa 4.11.4

That statement defines Kåñëa’s form with two arms. However, he appeared with four arms from the womb of Devaké: catur-bhujaà çaìkha-gadädy udäyudham: he had four arms holding the conch, club and other weapons (SB 10.3.9). Is this not contradictory? This verse answers. Kåñëatäm means that he remains the supreme Brahman with human form. How does he do this? He shows human-like behavior (tad-bhäva), he displays qualities like a child’s ignorance though he is omniscient (guëa) and displays a form with human powers.

TEXT 448 tathäpi dvibhujatvasya kåñëe prädhänyam ucyate |

güòhatväd eva ca kväpi gauëatvam iva kértyate | güòhaà paraà brahma manuñya-liìgam iti hi prathä ||448||

TRANSLATION

However the two-armed form of Kåñëa is considered the more important, but it is sometimes regarded as secondary because Kåñëa covers his powers in that form. Thus it is said: the supreme Brahman in human form is hidden.

COMMENTARY Though he has two forms (tathäpi), the two armed form is more important. However the two-armed form is sometimes considered secondary, because it covers his powers. In spite of this, the two-armed form is still considered the principal form. The proof is the statement of Närada to Yudhiñöhira in the Seventh Canto.

yüyaà nå-loke bata bhüri-bhägä lokaà punänä munayo ’bhiyanti yeñäà gåhän ävasatéti säkñäd güòhaà paraà brahma manuñya-liìgam My dear Mahäräja Yudhiñöhira, all of you [the Päëòavas] are extremely fortunate, for the Supreme Personality of Godhead, Kåñëa, lives in your palace just like a human being. Great saintly persons know this very well, and therefore they constantly visit this house. SB 7.10.48

This form is full of power (param brahma) in a human form (manuñya-liìgam) but covered (güòham). This covered Brahman with human form lives in your (yeñäm) houses.

TEXT 449 atha vrajeçvaré-gehe viçann änakadumdubhiù |

tatra nyasya sutaà tasyäù sutäm ädäya niùsaret ||449||

TRANSLATION Then Vasudeva entered the house of Yaçodä, placed his child there, took her child and left.

COMMENTARY This describes what happened after the birth. Tasyäù refers to Yaçodä.

TEXT 450 so ’yaà nitya-sutatvena tasyä räjaty anäditaù |

kåñëaù prakaöa-léläyäà tad-dväreëäpy abhüt tathä ||450||

TRANSLATION Kåñëa is the eternal son of both Yaçodä and Devaké from time without beginning, and appears to be born as their sons during his manifested pastimes on earth.

COMMENTARY

It is said that during the pastimes on earth, Kåñëa was the actual son of both Devaké and Yaçodä. It is the same in the spiritual world or unmanifest pastimes? This verse answers. He always remains (räjati) the son of both Yaçodä and Devaké (tasyäù) but during earthly pastimes he appears according to the worldly method through his mothers Yaçodä and Devaké. But in the unmanifest pastimes, how is it possible for the parents to maintain their parental relation with Kåñëa thinking of him as their child while simultaneously being aware that he is first the son of Devaké and later the son of Yaçodä? It is because of their emotional state or love. Bhäva-grähyam anéòäkhyam: the Lord, being without body, is understood only by devotion (Çvetäçvatara Upaniñad). Intense or less intense devotion of the two parents coexisting in the spiritual world can be understood to be like coexistence of different grades of lotus leaves in a bunch of lotus leaves. During the manifested pastimes, Çukadeva has said that Kåñëa appeared in both wombs, but he mentions Devaké’s womb clearly and Yaçodä’s womb indirectly. That was the Lord’s intention. In the section on Kåñëa’s appearance, it is said:

niçéthe tama-udbhüte jäyamäne janärdane devakyäà deva-rüpiëyäàviñëuù sarva-guhä-çayaù äviräséd yathä präcyäà diçéndur iva puñkalaù Then the Supreme Personality of Godhead, Viñëu, who is situated in the core of everyone’s heart, appeared from the hearts of Yaçodä and Devaké in the dense darkness of night, like the full moon rising on the eastern horizon, because Yaçodä and Devaké were of the same category as Çré Kåñëa. SB 10.3.8

Because devakyäà can mean “from Yaçodä” and” from Devaké” the verse indicates both women. At midnight (niçéthe), with darkness spread around, when Kåñëa (janärdane) made his appearance from Yaçodä (devakyäm), he (viñëuù) also appeared from Devaké, daugher of Devaka (devakyäm). In Hari-vämça it is also said:

garbha-käle tv asampürëe añöame mäsi te striyau devaké ca yaçodä ca suñuväte samaà tadä Devaké and Yaçodä both gave birth at the same time prematurely during their eighth month of pregnancy. Hari-vaàça 2.4.11

Samam means at the same time. Thus Kåñëa was the son of both women. It cannot refer to Durgä, because Durgä was born after, as Çukadeva says:

tataç ca çaurir bhagavat-pracoditaù sutaà samädäya sa sütikä-gåhät yadä bahir gantum iyeña tarhy ajä yä yogamäyäjani nanda-jäyayä Thereafter, exactly when Vasudeva, being inspired by the Supreme Personality of Godhead, was about to take the newborn child from the delivery room, Yogamäyä,

the Lord’s spiritual energy, took birth as the daughter of the wife of Mahäräja Nanda. SB 10.3.47

Therefore she is called the younger sister of Kåñëa. Thus first Kåñëa was born to Yaçodä and Devaké, and a little later Durgä was born to Yaçodä. But this was not seen either by Vasudeva when he entered Yaçodä’s house or by Yaçodä. The word deva-rüpinyäm indicates that both Devaké and Yaçodä were spiritual beings. From such a womb one should not think that an ordinary person would be born. From a jeweled pavilion one would not expect a common king to appear. Puñkalaù means he who was born was the complete form.

yaçodä nanda-patné ca jätaà param abudhyata na tad veda pariçräntä nidrayäpagata-småtiù Exhausted by the labor of childbirth, Yaçodä was overwhelmed with sleep and unable to understand what kind of child had been born to her. SB 10.3.53

Yaçodä, like Devaké, looking at the features of Kåñëa, could understand that he as the supreme lord (param). But did Yaçodä not understand that she had given birth to a girl child also, and that Vasudeva had in front of her taken the girl and exchanged his son and left? She did not know about the exchange (na tad veda). Another version has na tal-liìgam instead of na tad veda. In that case the meaning is “She did not know about the indications – the birth of the girl and Vasudeva exchanging the children.” Liìgam means indication and inference, according to Viçva-koça. The reason she did not understand is given: she was exhausted. In Ädi Puräëa it is clearly said by Närada nanda-gopa-gåhe putro yaçodä-garbha-sambhavaù: a son was born from the womb of Yaçodä in the house of Nanda. It is said elsewhere that Kåñëa was Yaçodä’s son, and we should accept the direct meaning of such statements:

nandas tv ätmaja utpanne jätählädo mahä-manäù Nanda Mahäräja was naturally very magnanimous, and when Lord Çré Kåñëa appeared as his son, he was overwhelmed by jubilation. SB 10.5.1 näyaà sukhäpo bhagavän dehinäà gopikä-sutaù jïäninäà cätma-bhütänäà yathä bhaktimatäm iha The Supreme Personality of Godhead, Kåñëa, the son of mother Yaçodä, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self. SB 10.9.21

However, when Devaké spoke to Kaàsa, she was trying to hide the fact of her son’s birth by saying the eighth child was a daughter. It cannot be taken literally.

upaguhyätmajäm evaà rudatyä déna-dénavat yäcitas täà vinirbhartsya hastäd äcicchide khalaù Çukadeva Gosvämé continued: Piteously embracing her daughter and crying, Devaké begged Kaàsa for the child, but he was so cruel that he chastised her and forcibly snatched the child from her hands. SB 10.4.7

But why did Çukadeva not state the birth of Kåñëa from Yaçodä directly? One should accept it as the Lord’s intention. “I will appear in the house of both Nanda and Vasudeva. I will however remain only in Nanda’s house with one form. If I have two forms, Kaàsa will know that I have taken birth and will persecute both sets of parents. You (Çukadeva) should recite my story so that the secret is not revealed.” This is the intention of the Lord. Accepting the Lord’s desire, the author wrote the work accordingly. Api in text 450 indicates that Kåñëa being Yaçodä’s son is kept covered.

TEXT 451 atha prakaöatäà labdhe vrajendra-vihite mahe | tatra prakaöayaty eña lélä-bälyädikäù kramät |

karoti yäù prakäçeñu koöiço ’prakaöeñv api ||451||

TRANSLATION Having made his appearance in the world with a festival arranged by Nanda, Kåñëa then reveals all his manifested pastimes in sequence, starting with his childhood pastimes, which he also performs by the millions in unmanifest form.

COMMENTARY These verses explain his manifested pastimes. The meaning is clear.

TEXT 452 preñöhänandair vraje tais tair ätmano ’pi vimohanaiù |

lélolläsair vilasati çré-lélä-puruñottamaù ||452||

TRANSLATION In Vraja Kåñëa enacts various joyful pastimes, which give bliss to his devotees and bewilder even himself.

TEXT 453 asamordhena bhagavän vätsalyena vrajeçayoù |

sutatvenaiva sa tayor ätmänaà vetti sarvadä ||453||

TRANSLATION The Lord at all times identifies himself as son of Yaçodä and Nanda with incomparable affection.

TEXT 454 kecid bhägavatäù prähur evam atra purätanäù |

vyühaù prädurbhaved ädyo gåheñv änakadundubheù | goñöhe tu mäyayä särdhaà çré-lélä-puruñottamaù ||454||

TRANSLATION Some devotees of ancient times say that Väsudeva, the first member of the catur-vyüha, appeared in the house of Vasudeva and supreme perform of pastimes (lélä-puruñottama) appeared in the house of Nanda along with yoga-mäyä.

COMMENTARY Another opinion concerning Kåñëa as the son of Vasudeva and Nanda is presented. Ädyaù means the first member of the catur-vyüha, Väsudeva.

TEXT 455 gatvä yaduvaro goñöhaà tatra süté-gåhaà viçan |

kanyäm eva paraà vékñya täm ädäyävrajat puram | präviçad väsudevas tu çré-lélä-puruñottamam ||455||

COMMENTARY

When Vasudeva went to Gokula and entered the delivery room of Yaçodä, he saw only a daughter, and taking her, he left for Mathurä. The son of Vasudeva (the catur-vyüha Väsudeva) then merged into the son of Nanda (lélä-puruñottama).

TEXT 456 etac cätirahasyatvät noktaà tatra kathä-krame |

kintu kvacit prasaìgena sücyate çré-çukädibhiù ||456||

TRANSLATION Because it is very confidential, it is not mentioned directly in the text. But it is indicated by Çukadeva in some incidental remarks, such as the following statements.

TEXT 457 yathä çré-daçame –

nandas tv ätmaja utpanne jätählädo mahä-manäù ||457||

TRANSLATION Thus in the Tenth Canto it is said: Generous Nanda became overjoyed with the birth of his son. SB 10.5.1

COMMENTARY Ätmaja means he was born from Nanda and Yaçodä.

TEXT 458

yathä tatraiva – nandaù sva-putram ädäya pretyägatam udära-dhéù ||458||

TRANSLATION

Also there it is said: Simple Nanda took his son, who had returned from death. SB 10.6.43

TEXT 459 tathä ca –

näyaà sukhäpo bhagavän dehinäà gopikä-sutaù ||459||

TRANSLATION There also it is said: The Supreme Personality of Godhead, Kåñëa, the son of mother Yaçodä, is accessible to devotees engaged in spontaneous loving service, but not to the materialist. SB 10.9.21

COMMENTARY Gopikä-sutaù means he was born from the womb of Yaçodä.

TEXT 460 tathä ca tatra çré-brahma-stave –

vanya-sraje kavala-vetra-viñäëa-veëu- lakñma-çriye mådu-pade paçupäìgajäya ||460||

TRANSLATION

There also, Brahmä in his prayers says: I offer prayers to you the son of the king of the cowherd, who wears garlands of various forest flowers and leaves, and is equipped with a herding stick, a buffalo horn and a flute. You stand beautifully with a morsel of food in Your hand. SB 10.14.1

COMMENTARY Paçupa aìga-jäya means “unto the person born from the cowherd Nanda.”

TEXT 461-462 tathä çré-yämala-vacanaà samudäharanti –

kåñëo ’nyo yadu-sambhüto yaù pürëaù so ’sty ataù param | våndävanaà parityajya sa kvacit naiva gacchati ||461||

dvibhujaà sarvadä so ’tra na kadäcit caturbhujaù | gopyaikayä yutas tatra parikréòati nityadä ||462|| iti |

TRANSLATION

These persons quote the statement in the Yämala:

Kåñëa, who was also born in the Yadu dynasty (as Väsudeva), being svayam bhagavän, and superior to that Väsudeva form, never gives up Våndävana to go elsewhere. There he always has two arms and never four. Eternally he plays with the gopés there.

COMMENTARY This idea that Kåñëa never left Vraja at all (only his Väsudeva expansion went) is not agreeable to the author. If this were so, then there would be no real pain of separation of the inhabitants of Vraja for Kåñëa, and his sending Uddhava to Vraja with a message, the inhabitants of Vraja going to Kurukñetra to visit Kåñëa, and Kåñëa going to Vraja from Dvärakä to meet the inhabitants would be meaningless. One cannot resolve this issue by saying that because Kåñëa contains the catur-vyüha within himself, he can thus go to Mathurä (in catur-vyüha form) and then return to Vraja from Dvärakä, for this would contradict the statement of the Yämala, which says that Kåñëa never leaves Våndävana at all.

TEXT 463 atha prakaöa-rüpeëa kåñëo yadu-puréà vrajet |

vrajeçajatvam äcchädya sväà vyaïjan väsudevatäm | yo väsudevo dvibhujas tathä bhäti caturbhujaù ||463||

TRANSLATION

Actually Kåñëa in manifest form went to Mathurä, hiding the fact that he was the son of Nanda, and maintaining that he was the son of Vasudeva. There he sometimes has two arms and sometimes four arms.

COMMENTARY The author begins to resolve the issue here. In presenting the issue, he describes the pastimes of Kåñëa in Mathurä and Dvärakä. Kåñëa covers up the fact that he is the son of Nanda to increase the bliss of his relatives in Mathurä. He reveals (vyaïjan) himself (sväm) as the son of Vasudeva (väsudevatäm).

TEXT 464 täs tä madhu-pure léläù prakaöayya yadüdvahaù |

dväravatyäà tathä yäti täm täà léläà prakäçakaù ||464||

TRANSLATION Kåñëa, protecting the Yadus, performed pastimes in Mathurä, and then went to Dvärakä and revealed pastimes there.

COMMENTARY Prakäçakaù means “in order to reveal pastimes.” The suffix kaù indicates an action which is the goal of another action denoted by the main verb. (He went to reveal pastimes). This is found in the rule tumun-ëvulau kriyäyäà kriyärthäyäm (Päëini 3.3.10)

TEXT 465

taträviñkurute vyühaà pradymnäkhyaà tåtéyakam | yato vyüha ’niruddhäkhyas turyaù prakaöatäà vrajet ||465||

TRANSLATION

There he revealed the form of Pradyumna, the third member of the catur-vyüha, from whom the fourth member of the catur-vyüha Aniruddha appeared.

TEXT 466 iti vyüha-catuñkasya lokottara-camatkriyäù |

vivähädyäç ca bahudhä léläs tatraiva varëitäh ||466||

TRANSLATION In Dvärakä, the pastimes of the four members of the catur-vyüha such as marriage were displayed.

COMMENTARY Kåñëa reveals himself as Väsudeva in Dvärakä. Along with Balaräma as Saìkarñaëa and Pradyumna and Aniruddha, they constitute the catur-vyüha.

TEXT 467 vraje prakaöa-léläyäà trén mäsän viraho ’munä | aträpy ajani visphürtiù prädurbhävopamä hareù |

tri-mäsyäù paratas teñäà säkñät kåñëena saìgatiù ||467||

TRANSLATION In the manifest pastimes on earth, the inhabitants of Vraja experienced the pain of separation for three months. However, at that time there appeared something similar to his presence to give them bliss. Then, after three months, Kåñëa met with them directly.

COMMENTARY How did Kåñëa, enjoying in Mathurä, adjust with the inhabitants of Vraja whose very lives were dedicated to Kåñëa? For three months they were submerged in the fire of separation. Even during that time, for three months, they maintained their lives by his visphürti, by tasting the bliss of separation. Visphürti means a special appearance, which was similar to his actual presence. The happiness generated by separation from him would cause an increased happiness of meeting with him later. This was the reason for the manifestation of separation in the inhabitants of Vraja. Then three months later, he came back to meet them through a sudden appearance.

TEXT 468 ävirbhävägatibhyäà sä dvi-prakäräsya sambhavet ||468||

TRANSLATION

Thus meeting with Kåñëa is of two types: through unexpected appearance (after three months) and through returning (many years later).

TEXT 469 tatra ävirbhävaù:

vaiçeñika-klamodreka-vivaçékåta-cetasäm | preñöhänäà sahasaivägre vyagraù prädurbhaved asau ||469||

TRANSLATION

The sudden appearance (ävirbhäva): Out of great eagerness, Kåñëa will unexpectedly appear in front of his beloved devotees whose hearts have been extremely exhausted due to separation.

COMMENTARY Sahasä means unexpectedly.

TEXT 470 uddhavät kåñëa-sandeça ebhir yad-avadhi çrutaù |

prädurbhävas tad-avadhi syäd vraje vana-mälinaù ||470||

TRANSLATION Ever since they heard the message of Kåñëa delivered by Uddhava, Kåñëa became present in Vraja.

COMMENTARY How long after his departure did this appearance take place? Uddhava came to Vraja three months after Kåñëa had departed. From that time Kåñëa became present.63

TEXT 471 vraje dväravaté-sthasya prädurbhävo muradviñaù |

båhad-viñëu-puräëädäv äsakåd bahudhocyate ||471||

TRANSLATION That Kåñëa while situated in Dvärakä was also present in Vraja is stated in the Viñëu Puräëa and others scriptures many times.

TEXT 472 vraje vihara-mäëe ’smin prädurbhüya harau tadä |

bhavet tasya pure yäträ svapnavad vraja-väsinäm ||472|| 63 Viçvanätha Cakravarté in his commentary on the Tenth Canto explains that, in one form that remained invisible to others, Kåñëa returned from Mathurä, and, in another form which was visible to all, he remained in Mathurä and then went to Dvärakä. By his acintya-çakti Kåñëa also had the inhabitants of Vraja appear in invisible forms to reunite with him when he returned to Vraja. When Kåñëa returned visibly after killing Dantavakra, the invisible and visible forms merged.

TRANSLATION After making his appearance and performing pastimes in Vraja, the inhabitants of Vraja took his previous departure to Mathurä as some sort of bad dream.

COMMENTARY “After his sudden appearance and performance of pastimes, what did the inhabitants think of his going to Mathurä?” Kåñëa will never give us up and go elsewhere. The perception of his going to Mathurä was only a dream.

TEXT 473 atha ägamanam:

prema sandarçayan sveñu sva-vacaù-satyatäà ca saù | punaù priyaà harir goñöham ägacchati rathädinä ||473||

TRANSLATION

The actual return (ägamanam): After giving and experience of prema to his relatives, and considering the fulfillment of his promise to return to Vraja, Kåñëa then returned there on his chariot.

COMMENTARY Now the visible return is described.

TEXT 474 sva-vacaù, yathä çré-daçame –

täs tathä tapyatér vékñya sva-prasthäne yadüttamaù | säntvayämäsa sapremair äyäsya iti dyautakaiù ||474||

TRANSLATION

In the Tenth Canto, Kåñëa makes a promise: As He departed, that best of the Yadus saw how the gopés, were lamenting, and thus He consoled them by sending a messenger with this loving promise: “I will return.” SB 10.39.35

COMMENTARY While going to Mathurä, Kåñëa uttered these words to the gopés from far off. “Quickly I will return.”

TEXT 475 tathä –

yäta yüyaà vrajaà täta vayaà ca sneha-duùkhitän | jïätén vo drañöum eñyämo vidhäya suhådäà sukham ||475 || iti |

TRANSLATION

He also says:

Now you should all return to Vraja, dear Father. We shall come to see you, Our dear relatives who suffer in separation from Us, as soon as We have given some happiness to your well-wishing friends. SB 10.45.23

COMMENTARY He said the same words to his father Nanda. Jïätén refers to his blood relatives and suhròäm refers to persons like Ugrasena.

TEXT 476 nija-priyatamasyäpi vacasä yadu-mantriëaù |

etad eva vacaù svéyaà punas tanojjvalékåtam ||476||

TRANSLATION These same words became more certain through the words of his dear friend Uddhava.

COMMENTARY The statement coming from the mouth of Uddhava made the message even clearer. Ujjvalékröam means “without doubt.”

TEXT 477 yathä tatraiva –

hatvä kaàsaà raìga-madhye pratépaà sarva-sätvatäm | yad äha vaù samägatya kåñëaù satyaà karoti tat ||477||

TRANSLATION

Uddhava said: Having killed Kaàsa, the enemy of all the Yadus, in the wrestling arena, Kåñëa will now surely fulfill His promise to you by coming back. SB 10.46.35

COMMENTARY These are Uddhava’s direct words. Yad refers to the previous words “I will return.” Karoti is in the present tense according to the rule vartamäna-sämépye vartamäna-vadvä: the present tense may be used when it indicates past or future not remote from the present. (Päëini 3.3.131) This implies that he would return quickly.

TEXT 479 tat satyatä prakaöitä dvärkäiväsinäà girä

yathä çré-prathame – yarhy ambujäkñäpasasära bho bhavän kurün madhün vätha suhåd-didåkñayä | taträbda-koöi-pratimaù kñaëo bhaved

ravià vinäkñëor iva nas taväcyuta ||479||

TRANSLATION

Keeping his promise is confirmed by the words of the people of Dvärakä in the First Canto: O lotus-eyed Lord, whenever You go away to Mathurä, Våndävana or Hastinäpura to meet Your friends and relatives, every moment of Your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun. SB 1.11.9

COMMENTARY The words of the inhabitants of Dvärakä confirm that Kåñëa kept his promise to return. Kåñëa tells the truth; he keeps his word. This is understood from Kåñëa’s statement to Närada in Hari-vaàça. Nänåtaà hi vaco vipra prokta-pürvaà mayänagha: O sinless one! O brähmaëa! The words spoken by me previously are not untrue. In the Näma-stotra in the Brahmäëòa Puräëa, it is said satyaväk satya-saìkalpaù: the Lord speaks truth and is true in fulfilling his vows. Since he never at any time says anything untrue, how could he speak something untrue to his dear most devotees? The statement of the inhabitants of Dvärakä indicates Kåñëa’s real conduct. O lotus eyed one! When, giving us up, you go off to the Kurus with a desire to see the your friends, the Päëòavas, or when you go off to the land of the Madhus with a desire to see your friends Nanda and others, for us, one moment is equal to ten million years. Just as the eyes become blind without the sun, without you, we are blind.

TEXT 480 atra kärike –

bho ambujäkña suhådäà nandädénäà didåkñayä | bhavän apasasäräsmän apahäya gato madhün |

mathuräm iti vispañöaà mathurä-maëòale vrajam | tadänéà suhådäà tatra madhupuryäm abhävataù ||480||

TRANSLATION

O lotus-eyed one! When you give us up and go to Mathurä-maëòala, within which is Vraja, desiring to see your friends such as Nanda, every moment is like a million years. Madhün means the area of Mathurä within which is Vraja. When the inhabitants spoke, there were no relatives left in Mathurä, since they had all been transferred to Dvärakä.

COMMENTARY The word madhu refers to Mathurä. How can it refer to Vraja? Because Vraja is within Mathurä area, it must refer to Vraja. Why? There were no friends in Mathurä city. Tatra yoga-prabhävena nétvä sarva-janaà hariù: by the strength of his energy, the Lord brought all the inhabitants of Mathurä to Dvärakä (SB 10.50.57). Because the verse says “all” no one was left there. Thus, the only friends living there were Nanda and the cowherd people, in one part of Mathurä district. This verse explains the Bhägavatam verse.

TEXT 481 kià ca –

rathena mathuräà gatvä dantavakraà nihatya ca spañöaà pädme puräëe ’sya kåñëasyoktä vrajägatiù ||481||

TRANSLATION

Moreover: That Kåñëa went to Mathurä on his chariot, and after killing Dantavakra and his brother Vidüratha, arrived at Vraja, is clearly stated in the Padma Puräëa.

COMMENTARY Someone may object that there is no statement saying that Kåñëa returned to Vraja on his chariot. To give scriptural proof, the author now quotes from Padma Puräëa. The word ca indicates “also his brother Vidüratha.”

TEXT 482 tad-gadyaà padyaà ca yathä –

kåñëo ’pi taà hatvä yamunäm uttérya nanda-vrajaà gatvä sotkaëöhau pitaräv abhivädyäçväsya täbhyäà säçru-sekam äliìgitaù sakala-gopa-våddhän praëamy äçväsya

bahu-ratna-vajräbharaëädibhis tatrasthän sarvän santarpäyäm äsa ||482||

TRANSLATION Here is the prose section of the Padma Puräëa: Killing Dantavarka, Kåñëa crossed the Yamunä River and arrived at Nanda-vraja. When he greeted his parents, who were shedding tears, they embraced him. He offered respects to all the elder cowherd men and comforted them. He satisfied them all with ornaments studded with many jewels and diamonds. Padma Puräëa 6.279.24-26

TEXT 483 kälindyäù puline ramye puëya-våkña-samäcite | gopa-närébhir aniçaà kréòayäm äsa keçavaù ||

ramya-keli-sukhenaiva gopa-veça-dharaù prabhuù | bahu-prema-rasenätra mäsa-dvayam uväsa ha || iti || 483||

TRANSLATION

Kåñëa continually enjoyed with the gopés on the pleasant bank of the Yamunä covered with attractive trees. Wearing the clothing of a cowherd, he spent two months there filled with the rasa of prema, absorbed in the joy of pleasant pastimes.

COMMENTARY Mäsa-dvayam uväsa (shone brightly for two months) here means he enacted his manifested pastimes for two months.

TEXT 484

atra kärikäù – yad uttéryety uttaraëaà tad-äplavanam ucyate |

duñöaà hatvä vraje yänaà snäna-pürvam ihocitam ||484||

TRANSLATION A verse of explanation: Uttérya, which literally means crossing over, here means he purified himself after killing the demon by taking a bath (since he did not have to cross the Yamunä to go from Mathurä to Våndävana).

COMMENTARY The author comments on the Padma Puräëa statement. Duñöam refers to Dantavakra.

TEXT 485 ataù prakaöa-léläyäm apy ayogo ’lpa eva hi |

iti dhäma-traye kåñëo viharaty eva sarvadä ||485||

TRANSLATION Moreover, in the manifested pastimes, the separation from Kåñëa is actually very short (three months). Thus it may be said that in the three dhämas, Kåñëa eternally performs pastimes.

COMMENTARY With the word atha, the author introduces a related idea. The pastimes in all three places are eternal.

TEXT 486 vrajägamana-käle ca pädmokte ’nyac ca vartate || 486 ||

TRANSLATION

There are other facts mentioned in relation to Kåñëa’s return to Vraja mentioned in the Padma Puräëa.

COMMENTARY “Well, because the Padma Puräëa says that Kåñëa took Nanda and the others to Vaikuëöha, the pastimes would no longer be present in Vraja. How then can the pastimes in Vraja be eternal?” To answer that question, the author introduces the present topic.

TEXT 487 yathä –

atha tatrasthä nanda-gopädayaù sarve janäù putra-därädi-sahitäù paçu-pakñi-mågädayaç ca väsudeva-prasädena divya-rüpadharä vimänam ärüòhäù paramaà vaikuëöha-lokam aväpuù

|| iti |487||

TRANSLATION It is said in the Padma Puräëa: All persons present in Vraja headed by Nanda, along with their wives and sons, cows, animals and birds, attained spiritual forms by the mercy of Väsudeva. They mounted an airplane and went to the supreme Vaikuëöha planet. Padma Puräëa 6.279.27

COMMENTARY Väsudeva here refers to the Kåñëa who appeared through Vasudeva, and later merged with Nanda’s son. By his mercy, the inhabitants attained spiritual forms suitable for Vaikuëöha.

TEXT 488 atra kärike –

vrajeçäder aàça-bhütä ye droëädyä avätaran | kåñëas tän eva vaikuëöhe prähiëod iti sämpratam ||488||

TRANSLATION

Kåñëa sent the aàça of Nanda named Droëa (who had prayed to have Kåñëa as his son in his previous birth) as well as the other aàças who had descended for pastimes on earth to Vaikuëöha. This was the proper action.

COMMENTARY The author explains the prose text. Droëädyä means Droëa and his associates.

TEXT 489 preñöhebhyo ’pi priyatamair janair gokula-väsibhiù | våndäraëye sadaiväsau vihäraà kurute hariù ||489||

TRANSLATION

Kåñëa performs pastimes eternally in Våndävana with the inhabitants of Gokula, who are dearer than the dearest persons.

COMMENTARY Kåñëa established the principal Nanda and others in the unmanifest Vraja and he remained with them.

TEXT 490 skändäyodhyä-mahimani saumitreù çrüyate yathä || 490||

TRANSLATION

Saumitra speaks of this in the Ayodhyä-mähätmya of the Skanda Puräëa.

COMMENTARY “But how can you say that Droëa and others merged into Nanda and others during the earthly pastimes and then later emerged from them and went to Vaikuëöha? This is something unheard of!” The author quotes an example from the Skanda Puräëa to illustrate this.

TEXT 491 tathä hi –

tataù çeñätmatäà yätaà lakñmaëaà satya-saìgaram | uväca madhuraà çakraù sarvasya ca sa paçyataù ||491||

TRANSLATION

There it is said: Then while everyone was looking, Indra spoke in a sweet voice to Lakñmaëa, who is always true to his promise, and within whom Çeña had merged.

COMMENTARY Lakñmaëa had undergone a merging with Çeña (çeñätmatäm yätam). Çeña who holds up the bhü-maëòala below Pätäla-loka remained merged into Lakñmaëa, who is Saìkarñaëa in the catur-vyüha, and who had appeared when Räma advented on earth. When the work of helping the devatäs was completed, Çeña emerged from Lakñmaëa and went to Pätäla again, and Lakñmaëa went to the spiritual world. It is not unprecedented that the aàça merges into the aàçé and then emerges later. Rather, it is confirmed by the scriptures.

TEXT 492 indra uväca –

lakñmaëottiñöha çéghraà tvam ärohasva padaà svakam | deva-käryaà kåtaà véra tvayä ripu-nisüdana |

vaiñëavaà paramaà sthänaà präpnuhi svaà sanätanam | bhavan-mürtiù samäyätä çeño ’pi vilasat-phaëaù ||492||

TRANSLATION

Indra said: Lakñmaëa! Please rise up and ascend to your own place quickly. O brave one, killer of enemies! You have performed godly tasks. Attain the highest, eternal abode of Viñëu which belongs to you. Your aàça Çeña with shining hoods has also returned.

TEXT 493 tataç ca –

ity uktvä sura-räjendro lakñmaëaà sura-saìgataù | çeñaà prasthäpya pätäle bhü-bhära-dharaëa-kñamam |

lakñmaëaà yänam äropya pratasthe divam ädarät ||493|| iti |

TRANSLATION Then: Having said this, Indra, the king of the devatäs, surrounded by the devatäs, established Çeña, who was capable of holding up the weight of the earth, in Pätäla. He then reverently had Lakñmaëa ascend a vehicle. Indra then returned to Svarga.

TEXT 494 léläà cäprakaöäà tatra dväravatyäà cikérñuëä |

svayaà prakäçyate tena muni-çäpädi-kaitavam ||494||

TRANSLATION Desiring to make his pastimes in Dvärakä unmanifest, Kåñëa himself brought about the pretext of the curse of the sage.

COMMENTARY Here the author describes the eternal pastimes in Dvärakä. When svayaà bhagavän Kåñëa appeared on earth, Kñérodakaçäyé or Aniruddha entered into him, and portions of the devatäs entered into the Yadus. When Kåñëa disappeared from Dvärakä, Kñérodakaçäyé and the devatä aàças returned to their abodes. Kåñëa however stayed in Dvärakä with his close associates (but unmanifest).

TEXT 495 devädy-aàçävataraëe ye tu våñëiñv avätaran |

kñéräbdhi-çäyi-rüpas taiù särdhaà svapadam äpnuyät ||495||

TRANSLATION The aàças of devatäs and others who appeared in the Våñëi dynasty returned to their places as did Kñérodakaçäyé who had previously merged into Kåñëa.

TEXT 496 nitya-lélä-parikarä ye syur yadu-varädayaù |

taiù särdhaà bhagavän kåñëo dvärvatyäm eva dévyati ||496||

TRANSLATION Kåñëa performs pastimes eternally in Dvärakä with the eternal associates who are members of the Yadu clan.

TEXT 497 dhämäsya dvividhaà proktaà mäthuraà dvärvaté tathä | mäthuraà ca dvidhä prähur gokulaà puram eva ca ||497||

TRANSLATION

Two types of abodes of Kåñëa, Mathurä and Dvärakä, have been described before. Mathurä has two divisions: Gokula and the city of Mathurä.

COMMENTARY Now the three abodes of Kåñëa previously mentioned are described.

TEXT 498 yat tu goloka-näma syät tac ca gokula-vaibhavam |

sa goloko yathä brahma-saàhitäyäm iha çrutaù ||498||

TRANSLATION What is called Goloka is the majestic aspect of Gokula. This Goloka is described in the Brahma-saàhitä in the following verse.

COMMENTARY “But Goloka is also Kåñëa’s abode.” What type of place is that? The answer is given here.

TEXT 499 goloka-nämni nija-dhämni tale ca tasya devi maheça-hari-dhämasu teñu teñu | te te prabhäva-nicayä vihitäç ca yena

govindam ädi-puruñaà tam ahaà bhajämi ||499|| []

TRANSLATION I worship the supreme lord Govinda by whom respective powers are given to the abodes of Durgä, Çiva and Viñëu, which are situated below his own planet of Goloka. Brahma-saàhitä 5.43

COMMENTARY The order after Goloka should be reversed: hari-dhäma, maheça-dhäma and then devé-dhäma.

TEXT 500 tathä cägre

çriyaù käntäù käntaù parama-puruñaù kalpa-taravo drumä bhümiç cintämaëi-gaëa-mayi toyam amåtam | kathä gänaà näöyaà gamanam api vaàçé priya-sakhi

cid-änandaà jyotiù param api tad äsvädyam api ca ||500||

TEXT 501 sa yatra kñéräbdhiù sravati surabhébhyaç ca su-mahän

nimeñärdhäkhyo vä vrajati na hi yaträpi samayaù | bhaje çvetadvépaà tam aham iha golokam iti yaà

vidantas te santaù kñiti-virala-cäräù katipaye ||501|| iti |

TRANSLATION

After this in the same work it is said: I worship this Goloka, where there are unlimited gopés and their beloved Kåñëa, the supreme form of God, where the trees and land fulfill all desires, where the water is as sweet as nectar, where the speaking is singing and the walking is dancing, where the flute is the best friend by announcing the joyful presence of Kåñëa everywhere, where the sun and moon shine with knowledge and bliss eternally in perfect form, revealing all things and where all relishable things are also knowledge and bliss. Brahma-saàhitä 5.56

COMMENTARY I worship Goloka, pure and uncontaminated, where extensive oceans of milk flow from the cows, where not even a moment of time passes, and which only a few rare devotees wandering on this earth have realized. Brahma-saàhitä 5.57 In that place reside the supreme puruña who is one male lover and his many female lovers, who are all the gopés, called çriyaù. In that place, the light of the luminaries like the moon is knowledge and bliss, and taste, fragrance, sound and touch are also full of knowledge and bliss, because they are all aàças of the Lord. What is called a moment of time does not pass here. This indicates that in other abodes of the Lord the divisions of time are present, but not in Goloka. The place is called Çvetadvépa because it is pure (çveta) without any touch of mäyä, and is a place situated above all in isolation, like an island (dvépa). It does not refer to the abode of Aniruddha (Kñérodakaçäyé).

TEXT 502 tad-ätma-vaibhavatvaà ca tasya tan-mahimonnateù ||502||

TRANSLATION

It is called the majestic manifestation of Gokula because Gokula is considered superior than Goloka.

COMMENTARY Why should we consider Goloka to be only the majestic aspect of Gokula? Gokula is greater than Goloka. The next quotation gives the proof.

TEXT 503-505 yathä pätäla-khaëòe –

aho madhupuré dhanyä vaikuëöhäc ca garéyasé | dinam ekaà niväsena harau bhaktiù prajäyate ||503||

ayodhyä mathurä mäyä käçé käïcé avantikä | puré dväravaté caiva saptaitä mokña-däyikäù ||504|| evaà sapta-puréëäà tu sarvotkåñöaà tu mäthuram |

çrüyatäà mahimä devi vaikuëöha-bhuvanottamaù ||505|| iti |

TRANSLATION For it is said in Pätäla-khaëòa of Padma Puräëa:

Fortunate Gokula is greater than Goloka. By residing there only one day devotion to the Lord arises. Ayodhyä, Mathurä, Haridvära, Käçé, Käïcipuram, Avantipura, Puré, and Dvärakä are the seven cities which give liberation. Among the seven, the best is Mathurä (Gokula). O Devé, hear the glories of this place, greater than Vaikuëöha (Goloka).

COMMENTARY The word Vaikuëöha here means Goloka, since Gokula is the superior portion of Goloka. “But earthly Gokula cannot be superior to Goloka because it is not situated higher but on earth. One can see that those who reside here take rebirth and one sees old age and suffering among its present residents.” No, that is not so. Just as the Lord, though situated in all beings, is also situated in the topmost position by his inconceivable energy, so Gokula, though situated in the material world, is also situated in the topmost position within the spiritual world by his inconceivable energy. In answer to the second objection, those who attain that place through sädhana do not take rebirth. In answer to the third objection, there is no inferiority of Gokula just because fools see suffering in the inhabitants of Gokula. Instead, based on the above scriptural statement, it is superior to Goloka. And this has been cited by the author.

TEXT 506 nitya-léläspadatvaà ca pürvam eva pradarçitam | ataeväsya pädme ca çrüyate nitya-rüpatä ||506||

TRANSLATION

Mathurä has already been shown to be the place of the Lord’s eternal pastimes. One can hear about its eternal nature in the Padma Puräëa.

COMMENTARY “Gokula should be temporary since it situated in the material world.” Now this objection is answered. Though it is situated in the material world it is not temporary. This is just like the Lord dwelling in everyone’s heart but not being material. The following scriptural quotation is the proof.

TEXT 507 nityäà me mathuräà viddhi vanaà våndävanaà tathä

yamunäà gopa-kanyäç ca tathä gopäla-bälakän ||507|| iti |

TRANSLATION Know that my Mathurä, the forest of Våndävana, the Yamunä, and young gopés and gopäs are all eternal.

TEXT 508 sa tu mathurä-bhü-rüpaù paricchanno ’py athädbhutaù | sphäraù saìkucitaç ca syät kåñëa-lélänusärataù ||508||

TRANSLATION Though astonishing Gokula, the essence of Mathurä, seems like a limited area, it expands and contracts according to the pastimes of Kåñëa,

COMMENTARY The superiority of Gokula to Goloka is now shown in other ways.

TEXT 509 atraiväjäëòa-mäläpi paryäptim upagacchati |

våndävana-pratéke ’pi yänubhütaiva vedhasä ||509||

TRANSLATION Brahmä realized that even a multitude of universes could fit within just one portion of Våndävana.

COMMENTARY Våëdävana-pratéke means in one portion of Våndävana. This was realized by four-headed Brahmä.

TEXT 510 ity ato räsa-léläyäà puline tatra yämune |

pramadäçata-koöyo ’pi mamür yat tat kim adbhutam ||510||

TRANSLATION And is it astonishing that during the rasa-lélä on the bank of the Yamunä a billion gopés fit within that area?

COMMENTARY It is said in the scriptures abhüd äkulito räso vanitä-çatakoöibhiù: the räsa dance was filled with a billion women.

TEXT 511 svaiù svair lélä-parikarair janair dåçyäni näparaiù | tat-tal-lélädy-avasare prädurbhävocitäni hi ||511||

TRANSLATION

According to the particular pastimes there is a suitable appearance of various places which can be seen by those participating in the particular pastime and not by the unqualified.

COMMENTARY Aparaiù means “by unqualified persons.”

TEXT 512 äçcaryam ekadaikatra vartamänäny api dhruvam |

paramparam asaàpåkta-svarüpäëy eva sarvathä ||512||

TRANSLATION It is astonishing that at one time these forms of the abodes exist factually without mixing with each other at all.

TEXT 513 kåñëa-bälyädi-léläbhir bhüñitäni samantataù |

çaila-goñöha-vanädénäà santi rüpäëy anekaçaù ||513||

TRANSLATION All around there are innumerable forms for the mountains, cow pens and forests in which Kåñëa performs his kaumära, paugaëòa and kaiçora pastimes.

COMMENTARY The previous two sentences are all grammatically connected with the verb in verse 513.

TEXT 514 léläòhyo ’pi pradeço ’sya kadäcit kila kaiçcana |

çünya evekñate dåñöi-yogyair apy aparair api ||514||

TRANSLATION Even the area filled with pastimes is sometimes seen to be empty by the qualified and unqualified persons.

COMMENTARY These are examples of the extraordinary nature of Gokula.

TEXT 515 ataù prabhoù priyäëäà ca dhämnaç ca samayasya ca |

avicintya-prabhävatväd atra kià ca na durghaöam ||515||

TRANSLATION In Gokula, nothing is impossible for the Lord, the devotees, the abode and everything in the abode, by the power of the Lord’s inconceivable energy.

COMMENTARY The cause of this is the acintya-çakti of the Lord.

TEXT 516 evam eva dvärakäyäà jïeyaà sarvaà vicakñaëaiù ||516||

TRANSLATION

The same is understood by the wise concerning Dvärakä.

COMMENTARY The situation is the same in Dvärakä.

TEXT 517 yathaikädaçänte –

dvärakäà hariëä tyaktäà samudro ’plävayat kñaëät | varjayitvä mahäräja çrémad-bhagavad-älayam ||

nityaà sannihitas tatra bhagavän madhusüdanaù | småtyäçeñäçubha-haraà sarva-maìgala-maìgalam ||517|| iti |

TRANSLATION

Thus it is said in the end of the Eleventh Canto: As soon as Dvärakä was abandoned by the Supreme Personality of Godhead, the ocean flooded it on all sides, O King, sparing only His palace. Lord Madhusüdana, the Supreme Personality of Godhead, is eternally present in Dvärakä. It is the most auspicious of all auspicious places, and merely remembering it destroys all contamination. SB 11.31.23-24

COMMENTARY The moment the Lord abandoned Dvärakä the sea flooded Dvärakä, except for the Lord’s palace. The word çrémat indicates that as well as the Lord’s palace, the sea spared the dwellings of his eternal associates the Yadus. That portion of land which had been exposed when the Lord asked the ocean for space to accommodate the extra people was covered again by the ocean. The abode of the Lord (bhagavat-älayam) means the dhäma of the Dvärakä.

TEXT 518 athänyad vaibhavaà tasya vyaktaà çré-näradekñayä |

yatraikatraikadä nänä-rüpävasara-citratä || 518||

TRANSLATION In Dvärakä, another power of Kåñëa was revealed to the sight of Närada – the amazing situation where the Lord in many forms performed simultaneous pastimes at different times of the day.

COMMENTARY Simultaneously the Lord revealed many forms functioning during various occasions –forms performing actions during early morning, later morning, and noon. This was a cause of astonishment (citratä). One can find a detailed description of this in the chapter where Närada sees the great powers of Kåñëa’s yogamäyä (SB 10.69).

TEXT 519 präkåtebhyo grahebhyo ’nye candra-süryädayas tu te

lélä-sthair anubhüyante tathäpi präkåtä iva iti dhäma-traye kåñëa viharaty eva sarvadä || 519||

TRANSLATION

The moon, sun and other celestial bodies are different from the material planets, but they appear to be material by the devotees situated in the Lord’s manifested pastimes. Kåñëa performs pastimes eternally in these three abodes.

COMMENTARY “Well, such events can only happen in cooperation with the movements of the sun and moon, and their movements should be fixed. How then can it be said that at one time various events of different times occurred?” This verse answers. All this is accomplished because the sun and other planets and time as well are non-different from the Lord. The various times produced by movements of the spiritual planets seem the same as the time produced by the movement of the material planets, as observed by the participants in the manifested pastimes of the lord. This means that knowledge of the time experienced during the pastime is covered by the lélä-çakti of the Lord in order to nourish the rasa. This was noted in äçcaryam ekadaikatra (verse 512) where it was explained that the various places remain separate. The last line summarizes the topic.

TEXT 520 taträpé gokule tasya mädhuré sarvato ’dhikä || 520||

TRANSLATION

However, the sweetness of the Lord in Gokula is greater than that in the other places.

COMMENTARY Having described svayam bhagavän Kåñëa, his eternal abodes, eternal associates and eternal pastimes, the author now points out the supreme position of Kåñëa in Gokula Kåñëa is the sweetest in Gokula. This should also mean his associates are also the sweetest in Gokula.

TEXT 521 tathä ca sammohana-tantre –

santi tasya mahä-bhägä avatäräù sahasraçaù | teñäà madhye ’vatäräëäà bälatvam ati-durlabham ||521|| iti |

TRANSLATION

Thus it says in the Sammohana-tantra: Here are thousands of avatäras full of remarkable qualities. Among those avatäras, the form of a kaiçora Kåñëa in Gokula is most rare.

COMMENTARY Here is the scriptural evidence. Bälatvam means the human form of a cowherd boy of kaiçora age.

TEXT 522 atra kärikä –

tridhä bhaved vayo bälyaà yauvanaà våddhatety api | varñäd ä-ñoòaçäd bälyam iti loke matäntaram ||522||

TRANSLATION

An explanation: There are three ages: childhood, youth and old age.64 Another current definition of bälyam is that childhood lasts till the age of sixteen.

TEXT 523 tathä ca brahmäëòe –

santi bhüréëi rüpäëi mama pürëäni ñaò-guëaiù | bhaveyus täni tulyäni na mayä gopa-rüpiëä ||523|| iti |

TRANSLATION

Brahmäëòa Puräëa says: I have many forms filled with six special qualities, but they are not equal to my form as a cowherd boy.

TEXT 524 ity atraiva mahämanträù mahä-mähätmya-maëòitäù | daçärëäñöädaçärëädyä bahu-tantreñu kértitäù ||524||

TRANSLATION

The powerful mantras of ten- and eighteen-syllables describing this cowherd form are glorified in many scriptures.

TEXT 525 sarva-pramäëataù çreñöhä tathä gopäla-täpané |

svayam ädau vidhätre yä proktä gopäla-rüpiëä ||525||

TRANSLATION Gopäla-täpané Upaniñad, the best of all scriptural proofs describes through Brahmä that the supreme form is that of the cowherd boy.

COMMENTARY And the çruti passage also confirms the same. It is the best because it is the head of all the çrutis. There the kaiçora age of Kåñëa is described. Tad u hoväca hairaëyo gopaveçam

64 Bälya or childhood in this definition would include bälya (1-5 years), paugaëòa (5-10 years) and kaiçora (10-15 years). Yauvana is above 15 years. In Kåñëa’s case, his bälya or kaumära period lasted from 1-3.3 years, his paugaëòa age lasted from 3.3-6.8 years and his kaiçora age lasted from 6.8-10.7 years in Vraja. When he left Vraja at the age of 10.7 years he did not age further.

abhräbhaà taruëaà kalpa-drumäçritam: Brahmä said, “He is young, with the complexion of a cloud, wearing the dress of a cowherd, and sitting under a desire tree.” Someone may argue that this kaiçora Kåñëa is the form revealed in manifested pastimes only and is not eternal. There the text says he is svayam, which means he is eternal.

TEXT 526 caturdhä mädhuré tasya vraja eva viräjate |

aiçvarya-kréòayor veëos tathä çré-vigrahasya ca ||526||

TRANSLATION There are four types of sweetness present in Kåñëa in Vraja: sweetness of his powers, sweetness of his pastimes, sweetness of his flute and sweetness of his form.

COMMENTARY Now the extraordinary qualities which are the causes for Kåñëa’s superiority in Vraja are described. Aiçvarya means powers which defeat the pride of Brahmä and others.

TEXT 527 tatra aiçvaryasya –

kuträpy açruta-pürveëa madhuraiçvarya-räçinä | sevyamäno haris tatra vihäraà kurute vraje ||527||

TRANSLATION

His powers in Vraja: The Lord performs pastimes in Vraja, being served by a multitude of sweet powers unheard of anywhere else.

TEXT 528 yatra padmaja-rudrädyaiù stüyamäno ’pi sädhvasät | dåg-anta-pätam apy eñu kurute na tu keçavaù ||528|

TRANSLATION

In Vraja, Kåñëa, though being praised by Brahmä, Rudra and others out of fear, does not even glance upon them.

TEXT 529 yathä çré-brahmäëòe çré-närada-väkyam –

ye daityä duùçakaà hantuà cakreëäpi rathäìginä | te tvayä nihatäù kåñëa navyayä bälya-lélayä ||

särdhaà mitrair hare kréòan bhrü-bhaìgaà kuruñe yadi | sa-çaìkä brahma-rudrädyäù kampante kha-sthitäs tadä ||529|| iti |

TRANSLATION

In the Brahmäëda Puräëa, Närada speaks:

O Kåñëa! The demons difficult to kill by your cakra when you showed your Dvärakä form were easily killed by you during your childhood pastimes. O Kåñëa! If you move your eyebrow while playing with your friends in Vraja, Brahmä, Rudra and others situated in the sky shake with fear.

COMMENTARY Rathäìginä means by the Lord of Dvärakä, who rides in a chariot. Though the devatäs hold Kåñëa in awe in Dvärakä, in Gokula they shake in fear, because Kåñëa displays even more powers.

TEXT 530 kréòäyäù, yathä pädme –

caritaà kåñëa-devasya sarvam evädbhutaà bhavet | gopäla-lélä taträpi sarvato ’timanoharä ||530||

TRANSLATION

Sweetness of his pastimes, mentioned in Padma Puräëa: All the activities of Kåñëa are astonishing. But his pastimes with the cowherd boys and the gopés are more attractive than the royal pastimes in Mathurä and Dvärakä.

COMMENTARY The word gopäla refers to the cowherd boys and the gopés. The rule is pumän striyä: when the same word is repeated in masculine and feminine forms, the feminine form can be dropped and one word in masculine represents both. (Päëini 1.2.67) This is called eka-çeña, the remainder. Sarvataù indicates the kingly pastimes in Mathurä and Dvärakä.

TEXT 531 çré-båhad-vämane –

santi yadyapi me präjyä léläs täs tä manoharäù | na hi jäne småte räse mano me kédåçaà bhavet ||531|| iti |

TRANSLATION

Båhad-vämana Puräëa says: Though all my major pastimes in Vraja are attractive, I do not know what will happen to my mind when I think of the räsa dance.

COMMENTARY

“His attractive pastimes” refers to pastimes such as Dämodara-lélä.

TEXTS 533-534 veëoù yathä –

yävaté nikhile loke nädänäm asti mädhuré | tävaté vaàçikä-näda-paramänau nimajjati

cara-sthävarayoù sändra-paramänanda-magnayoù | bhaved dharma-viparyäso yasmin dhvanati mohane ||533||

mohanaù ko ’pi mantro vä padärtho vädbhutaù paraù | çruti-peyo ’yam ity uktvä yaträmuhyan çivädayaù ||534||

TRANSLATION The sweetness of the flute: Whatever sweetness resides in all the sounds in the whole universe is contained in one atom of the sound of Kåñëa’s flute. When the flute sounds attractively, all moving and living entities, absorbed in the most intense bliss, reverse their qualities. Çiva and others become bewildered and say, “What kind of bewitching mantra is this that we are drinking with our ears? What most astonishing object is this?”

TEXT 535 yathä çré-daçame –

vividha-gopa-caraëeñu vidagdho veëu-vädya urudhä nija-çikñäù | tava sutaù sati yadädhara-bimbe

datta-veëur anayat svara-jätéù ||535||

TEXT 536 savanaças tad-upadhärya sureçäù çakra-çarva-parameñöhi-purogäù |

kavaya änata-kandhara-cittäù kaçmalaà yayur aniçcita-tattväù ||536|| iti |

TRANSLATION

In the Tenth Canto it is said: O pious mother Yaçodä, your son, who is expert in all the arts of herding cows, has invented many new styles of flute-playing. When He takes His flute to His bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahmä, Çiva, Indra and other chief demigods become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bow down with their heads and hearts. SB 10.35.14-15

COMMENTARY

This is a statement made by the gopés. O pious queen Yaçodä (sati)! Your son Kåñëa is skilful at various pastimes with the cowherd boys. When the flute placed on his red lips produces the various notes making music of various types which are not learned from anyone else, the devatäs, hearing that music, become repeatedly bewildered, though they are learned and have previously determined the highest blissful truth. But how has the flute sound become the highest truth now? Now they are doubtful about their previous convictions (aniçcita-tattväù). They thus bow down their heads and hearts to the source of that sound (änata-kandhara-cittäù). The flute sound does not exist at all in Dvärakä Kåñëa. Thus this is an outstanding type of sweetness.

TEXT 537

ekaviàçe tathä païcatriàçe cädhyäya éòitä | mädhuré vraja-devébhir veëor eva mahädbhutä ||537||

TRANSLATION

The greatly astonishing, sweet flute is described by the women of Vraja in the twenty-first and thirty-fifth chapters of the Tenth Canto of Bhägavatam.

TEXT 538 çré-vigrahasya, yathä –

asamänordha-mädhurya-taraìgämåta-väridhiù | jaìgama-sthävarolläsi-rüpo gopendra-nandanaù ||538||

TRANSLATION

The sweetness of the form of Kåñëa: The form of the son of Nanda, an ocean of nectar with waves of unsurpassed sweetness, gives joy to all moving and immobile entities.

TEXT 539 yathä tantre –

kandarpa-koöy-arbuda-rüpa-çobhä- néräjya-pädäbja-nakhäïcalasya |

kuträpy adåñöa-çruta-ramya-känter dhyänaà paraà nandasutasya vakñye || 539 ||

TRANSLATION

Thus it says in a tantra: I will describe the supreme meditation on the son of Nanda, whose toenail tip on his lotus foot radiates the beauty of billions of Cupids, and whose pleasing beauty has never been seen or heard of anywhere, including Mathurä and Dvärakä.

COMMENTARY

Kuträpi (anywhere) indicates even Mathurä and Dvärakä. Even though he is Kåñëa in those places as well, the form does not excel in beauty because of lack of the place called Vraja and the associates of Vraja. Thus it is said:

taträtiçuçubhe täbhir bhagavän devaké-sutaù madhye maëénäà haimänäà mahä-marakato yathä Although the son of Devaké, the Supreme Personality of Godhead, is the reservoir of all kinds of beauty, when He is among the gopés He nonetheless becomes more beautiful, for He resembles a marakata jewel surrounded by gold and other jewels. SB 10.33.6

TEXT 540 çré-daçame ca –

kä stry aìga te kala-padämåta-veëu-géta sammohitärya-caritän na calet trilokyäm |

trailokya-saubhagam idaà ca nirékñya rüpaà yad go-dvija-druma-mågän pulakäny abibhran ||540||

TRANSLATION

It is said in the Tenth Canto: Dear Kåñëa, what woman in all the three worlds wouldn’t deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form. SB 10.29.40

COMMENTARY These are the words directed to Kåñëa by the beautiful women of Vraja who had been called by the sound of the flute for the räsa dance. O Kåñëa (aìga)! What woman, being bewildered by the song of your flute, soft notes of nectar, would not deviate from her principles (ärya-caritän)? Even men like Indra and Cupid become bewildered, so what to speak of the women! Moreover, looking at your form, auspicious for the three worlds, the cows have developed ecstasy with their hairs standing on end. If merely hearing the sound of the flute that indicates your presence produces loss of self-control in us, then what will direct meeting with you produce? Thus the women cannot be blamed for adultery. Thus ends Part One the Laghu-bhägavatämåta called the Sweetness of Kåñëa.

Part Two The Sweetness of Kåñëa’s devotees

TEXT 1

ärädhanaà mukundasya bhaved ävaçyakaà yathä | tathä tadéya-bhaktänäà no ced doño ’sti dustaraù ||1||

TRANSLATION

Just as one must necessarily worship Kåñëa, one must also worship his devotees. If one does not worship them, it is a great fault.

COMMENTARY May Muräri, who is none other than Caitanya Mahäprabhu, dwell eternally in our hearts! By his mercy King Pratäparudra (also Gajendra) attained the highest bliss. Having described the true nature of the Supreme Lord’s form, qualities and powers, the author now describes the nature of the form of the devotees of the Lord. The word atha indicates that, after describing Kåñëa, the devotees will be described. It indicates that there is a distinction between the Lord and his devotee. With the first verse, the author makes a proposition. An example is given in the next verse.

TEXT 2 tathä hi pädme –

märkaëòeyo ’mbaréñaç ca vasur vyäso vibhéñaëaù | puëòaréko baliù çambhuù prahlädo viduro dhruvaù ||

dälbhyaù paräçaro bhéñmo näradädyäç ca vaiñëavaiù | sevyä harià niñevyämé no ced ägaù paraà bhavet ||2||

TRANSLATION

Thus Padma Puräëa says: After worshipping the Lord, the Vaiñëavas should also worship Märkaëòeya, Ambaréña, Uparicara-vasu, Vyäsa, Vibhéñaëa, Puëòaréka, Bali, Çiva, Prahläda, Vidura, Dhruva, Dalbhya,65 Paräçara, Bhéñma, Närada and other devotees. If they do not do so, they commit unavoidable offense.

COMMENTARY

65 He was a sage of Naimiçäraëya and was a member of Yudhiñöhira’s assembly.

Vasu refers to Uparicara66 who was a dedicated devotee of the Lord. Ägaù means offense. Param means unavoidable.

TEXT 3 tathä ca hari-bhakti-sudhodaye –

arcayitvä tu govindaà tadéyän närcayanti ye | na te viñëoù prasädasya bhäjanaà dämbhikä janäù ||3||

TRANSLATION

Hari-bhakti-sudhodaya says: Those hypocritical people who, having worshipped Govinda, do not worship his devotees, do not get the mercy of Viñëu. Hari-bhakti-sudhodaya 16.76

COMMENTARY Dämbikä means those who cheat Viñëu.

TEXT 4 pädmottara-khaëòe –

ärädhanänäà sarveñäà viñëor ärädhanaà param | tasmät parataraà devi tadéyänäà samarcanam ||4||

TRANSLATION

Uttara-khaëòa of Padma Puräëa says: Worship of Viñëu is supreme among all forms of worship. The best part of the worship of Viñëu is worship of his devotees, O Devé! Padma Puräëa, Uttara-khäëda, 253.176

COMMENTARY Tasmät means “out of the worship of Viñëu, or among the different parts of Viñëu worship.” What this means is that in the worship of Viñëu, worship of the devotee is included, and that worship of the devotees within the Viñëu worship is the best part. (Worship of Viñëu is not rejected completely in favor of worshipping only the devotees.)

TEXT 5 tatraiva ca –

arcayitvä tu govindaà tadéyän närcayet tu yaù | na sa bhägavato jïeyaù kevalaà dämbhikaù småtaù ||5|| iti |

TRANSLATION

Also in the same scripture, it is said:

66 After doing austerities Indra gave him a chariot by which he could ride in the sky. Thus he was called Uparicara, one who moves in the sky. He is mentioned in SB 9.22.6. His daughter was Satyavaté, the wife of King Çantanu. In sb 1.4.14, “When the second millennium overlapped the third, the great sage [Vyäsadeva] was born to Paräçara in the womb of Satyavaté, the daughter of Vasu.”

He who after worshipping Govinda does not worship his devotees is not recognized as a devotee but rather as a hypocrite.

TEXT 6 ädi-puräëe –

mama bhaktä hi ye pärtha na me bhaktäs tu te matäù | mad-bhaktasya tu ye bhaktäs te me yuktatamä matäù ||6||

TRANSLATION Ädi-puräëa says: Those who worship only me, I do not consider them to be my best devotees, O Arjuna! Those who also worship my devotees, I consider them to be the best devotees.

COMMENTARY Those devotees who do not have affection for my devotees are not the best devotees (na me bhaktäù). (They are still considered devotees.) This is understood because the next line speaks of the best devotees. The best devotees (yuktatamä) are those who have affection for the devotees. This is revealed in the story of Çrutadeva, who worshipped not only Kåñëa but the sages accompanying him.

TEXT 7 çrémad-bhägavate ca –

mad-bhakta-püjäbhyadhikä | iti ||7||

TRANSLATION Çrémad-bhägavatam says: Superior to my worship is worshipping my devotee. SB 11.19.21

COMMENTARY Worship of my devotee is superior to worship of me. This rejects considerations such as which family a devotee was born in. One should take the foot water of those devotees.

TEXT 8 eteñäm api sarveñäà prahlädaù pravaro mataù |

sarveñu hari-bhakteñu prahlädo hi mahattamaù ||8||

TRANSLATION Among all the devotees, Prahläda is considered the leader. Among all the devotees of the Lord, Prahläda is the greatest.

COMMENTARY

Just as the author has explained the difference between svayaà-rüpa, viläsa and vyüha forms according to the amount of manifested and unmanifested qualities in each form, he now explains the different types of devotees according to their manifestation of bhakti.

TEXT 9 yathä skände çré-rudra-väkyam –

bhakta eva hi tattvena kåñëaà jänäti na tv aham | sarveñu hari-bhakteñu prahlädo ’timahattamaù ||9||

TRANSLATION

Çiva says in the Skanda Puräëa: The devotee alone knows Kåñëa in truth. I do not know him. Among all the devotees of the Lord, Prahläda is the highest. He knows Kåñëa.

COMMENTARY The person devoted solely to Kåñëa knows Kåñëa and no one else does. By saying he does not know Kåñëa, Çiva is showing remorse and feeling insignificant, since he is serving in a specific role with specific qualification given by the Lord. He shows which type of devotee actually knows Kåñëa.

TEXT 10 çré-saptama-skandhe çré-prahlädasyaiva väkyam –

kvähaà rajaù-prabhava éça tamo ’dhike ’smin jätaù suretara-kule kva tavänukampä |

na brahmaëo na tu bhavasya na vai ramäyä yan me ’rpitaù çirasi padma-karaù prasädaù ||10||

TRANSLATION

Prahläda says in the Seventh Canto: O my Lord, O Supreme, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of Your causeless mercy, which was never offered even to Lord Brahmä, Lord Çiva or the goddess of fortune, Lakñmé? You never put Your lotus hand upon their heads, but You have put it upon mine. SB 7.9.26

COMMENTARY This verse shows the superiority of Prahläda. Prahläda expresses the incongruity of himself being born in a demon family (kva suretara-kule jäto ’ham), and getting the Lord’s mercy (kva tasmin tavänukampä). My family is filled with the modes of passion and ignorance. And that mercy of your lotus hand was not offered to Lakñmé, Brahmä or Çiva, but was offered to my head by you.

TEXT 11 tatraiva çré-nåsiàha-väkyam –

bhavanti puruñä loke mad-bhaktäs tväm anuvratäù |

bhavän me khalu bhaktänäà sarveñäà pratirüpa-dhåk ||11||

TRANSLATION There also Nåsiàha says: Those who follow your example will naturally become My pure devotees. You are the best example of My devotee, and others should follow in your footsteps. SB 7.10.21

COMMENTARY Those who follow your example (tväm anuvratäù) will become my devotees. You are the model (pratirüpa-dhåk). There are all other devotees on the one hand, and you on the other hand. You are the best among all devotees.

TEXT 12 päëòaväù sarvataù çreñöhäù prahlädäd édåçäd api |

çré-bhägavatam evätra pramäëaà sphuöam ékñyate ||12||

TRANSLATION The Päëòavas are even superior to Prahläda. Statements in the Bhägavatam are proof of that.

TEXTS 13-15 tathä hi çré-saptama-skandhe çré-närada-väkyaà

yüyaà nå-loke bata bhüri-bhägä lokaà punänä munayo 'bhiyanti |

yeñäà gåhän ävasatéti säkñäd güòhaà paraà brahma manuñya-liìgam ||13||

sa vä ayaà brahma mahad-vimågya-

kaivalya-nirväëa-sukhänubhütiù | priyaù suhåd vaù khalu mätuleya

ätmärhaëéyo vidhi-kåd guruç ca ||14||

na yasya säkñäd bhava-padmajädibhé rüpaà dhiyä vastutayopavarëitam | maunena bhaktyopaçamena püjitaù

prasédatäm eña sa sätvatäà patiù ||15|| iti |

TRANSLATION Thus Närada says in the Seventh Canto: My dear Mahäräja Yudhiñöhira, all of you [the Päëòavas] are extremely fortunate, for the Supreme Personality of Godhead, Kåñëa, lives in your palace just like a human

being. Great saintly persons know this very well, and therefore they constantly visit this house. The impersonal Brahman is Kåñëa Himself because Kåñëa is the source of the impersonal Brahman. He is the origin of the transcendental bliss sought by great saintly persons, yet He, the Supreme Person, is your most dear friend and constant well-wisher and is intimately related to you as the son of your maternal uncle. Indeed, He is always like your body and soul. He is worshipable, yet He acts as your servant and sometimes as your spiritual master. Exalted persons like Lord Çiva and Lord Brahmä could not properly describe the truth of the Supreme Personality of Godhead, Kåñëa. May the Lord, who is always worshiped as the protector of all devotees by great saints who observe vows of silence, meditation, devotional service and renunciation, be pleased with us. SB 7.10.48-50 (also found in SB 7.15.75-77)

COMMENTARY Now the author explains that the Päëòavas are superior in devotion to Prahläda. Närada speaks to Yudhiñöhira who was thinking himself very lowly after hearing the story of Prahläda. “How are we so fortunate?” Närada says, “The param brahma lives in your house. The sages such as Märkaëòeya who purify the world visit your house.” “Why is our cousin the param brahma?” Kåñëa is the brahman sought by the great sages, and he is your dear friend. He is the cause of Brahman, for he gives direct realization of the pure bliss of liberation. An example of Kåñëa giving liberation is Çiçupäla. The çruti says tam eve viditvätimåtum eti: knowing the Lord one attains liberation. (Çvetäçvatara Upaniñad 3.8) Småti says mukti-pradätä sarveñäà viñëur eva na saàçaya: without doubt Viñëu is the bestower of liberation to all people. (Hari-vaàça) Vidhi-kåt means “he follows your orders.” “Since Kåñëa is famous for his extreme attraction to Satyabhämä and other queens, how can he be considered the self-contented Brahman?” His real form cannot be discerned by the intelligence of Çiva and others. They are bewildered concerning him. This can be seen when Çiva is bewildered during Kåñëa’s fight with Bäëäsura, when Brahmä stole the cowherd boys and calves and when Indra became angry at worship of Govardhana. He is absorbed only with the queens who are manifestations of the spiritual svarüpa-çakti. Thus he is ätmäräma, self-enjoying brahman. He is known as such by the pure devotees, but not by those who think they are rulers of the world like the devatäs.

TEXTS 16-17 vyäkhyätaà ca çré-svämi-pädaiù –

aho prahlädasya bhägyaà yena devo dåñöaù | vayaà tu manda-bhägyäù iti viñédantaà räjänaà praty äha yüyam iti tribhiù ||16||

na tu prahlädasya gåhe paraà brahma vasati, na ca tad-darçanärthaà munayas tad-gåhän abhiyanti | na ca tasya brahma mätuleyädi-rüpeëa vartate | na ca svayam eva prasannaà |

ato yüyam eva tato ’py asmatto ’pi bhüri-bhägäù iti bhävaù ||17||

TRANSLATION Çrédhara Svämé comments thus: Närada speaks there three verses to Yudhiñöhira who was lamenting to himself after hearing the story of Prahläda. “What great fortune Prahläda had, getting the glance of the Lord. We however are most unfortunate.” But the supreme Brahman did not live in the house of Prahläda, nor did the sages come to his houses to see the Lord. Nor does the Lord take the form of Prahläda’s nephew. Nor did he personally show favors to Prahläda. Therefore you are much more fortunate than us and Prahläda.

COMMENTARY The author shows the superiority of the Päëòavas over Prahläda by quoting the comments of Çrédhara Svämé.

TEXT 18 sadätisannikåñöatvät mamatädhikyato hareù |

päëòavebhyo ’pi yadavaù kecit çreñöhatamä matäù ||18||

TRANSLATION It is said that the eternal associates among the Yädavas are superior to the Päëòavas because they were constantly with the Lord, since they had greater greed for the Lord.

COMMENTARY Now the Yadus are show to be superior to the Päëòavas. Kecit indicates that those who were eternal associates among the Yadus are superior to the Päëòavas.

TEXT 19 tathä hi çré-daçame –

aho bhoja-pate yüyaà janma-bhäjo nèëäm iha | yat paçyathäsakåt kåñëaà durdarçam api yoginäm ||19||

TRANSLATION

In the Tenth Canto it is said: O King of the Bhojas, you alone among men have achieved a truly exalted birth, for you continually behold Lord Kåñëa, who is rarely visible even to great yogés. SB 10.82.28

COMMENTARY Bhoja-pate refers to Ugrasena.

TEXT 20 tad-darçana-sparçanänupatha-prajalpa-

çayyäsanäçana-sayauna-sapiëòa-bandhaù | yeñäà gåhe niraya-vartma-nivartatäà vaù

svargäpavarga-viramaù svayam äsa viñëuù ||20||

TRANSLATION

The same Lord Viñëu who makes one forget the goals of heaven and liberation has now entered into marital and blood relationships with you, who have given up the hellish path of family life. Indeed, in these relationships you see and touch Him directly, walk beside Him, converse with Him, and together with Him lie down to rest, sit at ease and take your meals. SB 10.82.30

COMMENTARY The full form of Kåñëa (svayaà viñëuù) resides in your house. Or the meaning can be “he resides there spontaneously, without particular motive, as an eternal companion of the Yadus.” And you are eternally free of the flow of the material world (niraya-vartma-nivartatäm). And Kåñëa makes us completely disinterested in the greatest pleasures and powers of Svarga and liberation. This means that the Lord does not bestow material benedictions or liberation for his pure devotees. He who is seen by you, touched by you and together with you sleeps, sits, talks (prajalpa), and walks (anupatha), is connected by marriage (sayauna) and by blood (sapiëòa) to you. Because they are eternal associates, they are absorbed completely in Kåñëa in all actions.

TEXT 21 tathä –

çayyäsanäöanäläpa-kréòä-snänäçanädiñu | na viduù santam ätmänaà våñëayaù kåñëa-cetasaù ||21||

TRANSLATION

Also in the Tenth Canto: The Våñëis were so absorbed in Kåñëa consciousness that they forgot their own bodies while sleeping, sitting, walking, conversing, playing, bathing and so on. SB 10.90.46

TEXT 22 yadubhyo ’pi variñöho ’sau sarvebhyaù çrémad-uddhavaù |

çrémad-bhägavate yasya çrüyate mahimädbhutaù ||22||

TRANSLATION Among all the Yädavas however Uddhava, whose astonishing glory is heard in the Bhägavatam, is the best.

TEXT 23 tathä hi ekädaçe çrémad-bhagavad-väkyam

na tathä me priyatama ätma-yonir na çaìkaraù | na ca saìkarñaëo na çrér naivätmä ca yathä bhavän ||23||

TRANSLATION

The Lord says in the Eleventh Canto:

O Uddhava! Neither Brahmä, nor Çaìkara, nor Saìkarñaëa, nor Lakñmé, nor even My own self is as dear to Me as you. SB 11.14.15

COMMENTARY Among the Yadus, Uddhava is shown to be the best. Ätma-yoniù is Brahmä. Ätmä refers to the Lord himself.

TEXT 24

tathä tvaà tu bhägavateñv aham ||24|| iti |

TRANSLATION

Also from Bhägavatam: Among the devotees you represent me, O Uddhava! SB 11.16.29

TEXT 25 äbälyäd eva govinde bhaktir asyäkhilottamä ||25||

TRANSLATION

From infancy Uddhava’s devotion to Kåñëa was the highest.

COMMENTARY The reason for his superiority is here shown.

TEXT 26 tathä ca çré-tåtéye –

yaù païca-häyano mäträ prätar-äçäya yäcitaù | tan naicchad racayan yasya saparyäà bäla-lélayä ||26||

TRANSLATION

In the Third Canto it is said: Uddhava was one who even in his childhood, at the age of five years, was so absorbed in the service of Lord Kåñëa that when he was called by his mother for morning breakfast, he did not wish to have it. SB 3.2.2

COMMENTARY Häyanaù means years. Saparyäm means worship.

TEXT 26 ataeva tatraiva çré-bhagavad-vacanam –

noddhavo ’ëv api man-nyüno yad guëair närditaù prabhuù ||27|| iti |

TRANSLATION

The Lord describes Uddhava:

Uddhava is not inferior to Me in any way because he is never affected by the modes of material nature. SB 3.4.31

COMMENTARY The Lord states Uddhava equal to himself, without a speck of inferiority.

TEXT 28 asyärthaù | yad-guëaiù yasya uddhavasya guëaiù, prabhur apy ahaà na arditaù | na

yäcitaù | yad vä yat yasmät | uddhavaù guëaiù sattvädibhiù | na arditaù na péòitaù | guëätéta ity arthaù | tatra hetuù prabhuù bhakti-rasäsväde prabhaviñëuù ||28||

TRANSLATION

The statement is then explained by the author giving another meaning also. Here is the meaning. Uddhava who does not need to request any qualities from me, the Lord, is not inferior to me. Or he is not inferior to me because he is not afflicted by the guëas of material nature. That is because he is the master, fully competent in tasting the rasa of bhakti.

TEXT 29 vraja-devyo varéyasya édåçäd uddhaväd api |

yad äsäà prema-mädhuryaà sa eño ’py abhiyäcate ||29||

TRANSLATION But the women of Vraja are superior to Uddhava, because even he begged for the sweetness of their prema.

TEXT 30 tathä hi çré-daçame

etäù paraà tanu-bhåto bhuvi gopa-vadhvo govinda evam akhilätmani rüòha-bhäväù |

väïchanti yad bhava-bhiyo munayo vayaà ca kià brahma-janmabhir ananta-kathä-rasasya ||30||

TRANSLATION

Thus it says in the Tenth Canto: Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brähmaëa, or even as Lord Brahmä himself? SB 10.47.58

COMMENTARY The author shows that the gopés are superior to Uddhava. The proof is given. The women of Vraja alone (param) are endowed with the topmost bodies. They display mahäbhäva

for Kåñëa (ruòha-bhäväh), who performs pastimes as a cowherd (govinde) and who is the source of all (akhilätmani). Those desiring liberation such as Çaunaka (bhava-bhiyaù) and those who are liberated such as Närada (munayaù) desire that bhäva. And we also, Uddhava and others, desire it. Seeing how the Lord comes under their control, they desire such a degree of love, but they do not desire the same conjugal bhäva. What is the use of many births as Brahmä, if one does not attain such love? What is the use of such births for a person who has no extreme attachment (rasasya) for topics of Kåñëa who is the embodiment of infinite sweetness (ananta-kathä)? It is of no value at all.

TEXT 31 çré-båhad-vämane ca bhågv-ädén prati çré-brahma-väkyam –

ñañöhi-varña-sahasräëi mayä taptaà tapaù purä | nanda-gopa-vraja-stréëäà päda-reëüpalabdhaye |

tathäpi na mayä präptäs täsäà vai päda-reëavaù ||31||

TRANSLATION The words of Brahmä to Bhågu and others in Båhad-vämana Puräëa: I performed penance for six thousand years in order to attain the dust from the feet of the women of Vraja. But I could not attain the dust from their feet.

TEXT 32 bhågv-ädi-väkyam –

vaiñëavänäà päda-rajo gåhyate tvad-vidhair api | santi te bahavo loke vaiñëavä näradädayaù ||

teñäà vihäya gopénäà päda-reëus tvayäpi yat | gåhyate saàçayo me ’tra ko hetus tadvat prabho ||32||

TRANSLATION

Bhågu said: You can take the dust from the feet of the devotees. There are many devotees such as Närada on your planet. O master! I have a doubt. What is the reason that you reject their foot dust and want to take the dust of the gopés’ feet?

TEXT 33 çré-brahma-väkyam –

na striyo vraja-sundaryaù putra çreñöhäù çriyo ’pi täù | nähaà çivaç ca çeñaç ca çréç ca täbhiù samäù kvacit ||33||

TRANSLATION

Brahmä said: Thee women of Vraja are not ordinary women. They are greater than even Lakñmé. O son! Çiva, Çeña and Lakñmé are not equal to them.

COMMENTARY Compared even to Lakñmé (çriyo ’pi), the gopés are greater.

TEXT 34

ädi-puräëe ca çrémad-arjuna-väkyaà – trailokye bhagavad-bhaktäù ke tväà jänanti marmaëi | keñu vä tvaà sadä tuñöaù keñu prema tavätulam ||34||

TRANSLATION

Arjuna speaks in Ädi Puräëa: In the three worlds, which devotees know you in truth? Who satisfies you? Which devotees have the greatest love for you?

COMMENTARY Who has the greatest love which brings you under control?

TEXTS 35-37 çré-bhagavad-väkyam –

na tathä me priyatamo brahmä-rudraç ca pärthiva | na ca lakñmér na cätmä ca yathä gopéjano mam ||35||

bhaktä mamänuraktäç ca kati santi na bhütale | kintu gopéjanaù präëädhika-priyatamo mama ||36||

na mäà jänanti munayo yoginaç ca parantapa | na ca rudrädayo devä yathä gopyo vidanti mäm ||37||

TRANSLATION

The Lord speaks: O prince! Brahmä, Çiva and Lakñmé are not as dear to me as the gopés. I am attached to many devotees on this earth, but I hold the gopés dearer than my own life. O conquerer of enemies! Sages, yogés, Çiva and the devatäs do not know me as much as the gopés know me.

COMMENTARY The sages and others do not know me to the extent that the gopés know me.

TEXTS 38-40 na tapobhir na vedaiç ca näcärair na ca vidyayä |

vaço ’smi kevalaà premëä pramäëaà tatra gopikä ||38|| man-mähätmyaà mat-saparyäà mac-chraddäà man-manogatam |

jänanti gopikäù pärtha nänye jänanti marmaëi ||39|| nijäìgam api yä gopyo mameti samupäsate |

täbhyaù paraà na me pärtha nigüòha-prema-bhäjanam ||40|| iti ||

TRANSLATION I am not brought under control by austerities, by recitation of the Vedas, by conduct in varëäçrama or by knowledge. I am controlled only by prema. The gopés are proof of this. O son of Påthä! The gopés know my glory, my worship, my faith, and my mentality.

Others do not know me in truth. There is no one who has such deep love for me as the gopés, since they worship me while thinking of their bodies as mine.

TEXT 41 na citraà prema-mädhuryam äsäà väïched yad uddhavaù |

päda-reëükñitaà yena tåëa-janmäpi yäcyate ||41||

TRANSLATION It is not surprising that Uddhava desired the sweetness of their prema and begged to be born as a blade of grass sprinkled with the dust from their feet.

COMMENTARY The glory of the gopés’ love is expressed by Uddhava’s desire to have the intensity of their love by being a blade of grass. Yena refers to Uddhava. The phrase means “by whom being born as a blade of grass was begged.”

TEXT 42

tathä hi çré-daçame – äsäm aho caraëa-reëu-juñäm ahaà syäm våndävane kim api gulma-latauñadhénäm |

yä dustyajaà sva-janam ärya-pathaà ca hitvä bhejur mukunda-padavéà çrutibhir vimågyäm ||42||

TRANSLATION

Thus it is said in the Tenth Canto: The gopés of Våndävana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kåñëa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Våndävana, because the gopés trample them and bless them with the dust of their lotus feet. SB 10.47.61

COMMENTARY May I become a blade of grass in Våndävana, amongst the shrubs, creepers or grass which serve the dust of the feet of the gopés! By desiring to be born as a blade of grass sprinkled with their foot dust, he indicates that even his desire to attain their intensity of love is very difficult to attain.

TEXT 43 iti kåñëaà niñevyägre kåñëasyopäsakair janaiù |

sevyäù prasäda-puñpädyair avaçyaà vraja-subhruvaù ||43||

TRANSLATION Thus after worshipping Kåñëa, the worshippers of Kåñëa necessarily worship the gopés by the flowers and other items which have been offered to Kåñëa.

COMMENTARY Here the author states the intention of the previous recitation. It is necessary for the worshippers who understand the essence of scripture to worship the women of Vraja.

TEXT 44 taträpi sarva-gopénäà rädhikäti-varéyasé |

sarvädhikyena kathitä yat puräëägamädiñu ||44||

TRANSLATION Among all the gopés however, Rädhikä is the best, because she is said to be supreme in the Puräëas, Vedas and other texts.

COMMENTARY The superiority of Rädhä among all the gopés is proved by a statement from Padma Puräëa. The word ägama refers to works like Båhad-gautaméya-tantra. There it says:

devé kåñëamayé proktä rädhikä para-devatä sarva-lakñmé-mayé sarva-käntiù sammohiné parä Rädhikä is the supreme worshippable person, non-different from Kåñëa. She is the embodiment of all opulence and all beauty. She is the supreme enchanter.

Ädi refers to Puruña-bodhiné-çruti. In that work after gokulakhye mäthura-maëòale it says govindo ’pi çyämaù and then dve pärçve candrävalé rädhikä ca: on his two sides are Candrävalé and Rädhä. Then it says yasyä aàçe lakñmé-durgädikä çaktiù: the aàças of Rädhä are Lakçmé, Durgä and others. Thus the supreme position of Rädhä among all the devotees is proven.

TEXT 45 yathä pädme –

yathä rädhä priyä viñëos tasyäù kuëòaà priyaà tathä | sarva-gopéñu saivaikä viñëor atyanta-vallabhä ||45||

TRANSLATION

Padma Puräëa says: Just as Rädhä is dear to Kåñëa, her kuëòa is dear. Among all the gopés she is the most beloved of Kåñëa.

TEXT 46 ädi-puräëe ca –

trailokye påthivé dhanyä yatra våndävanaà puré |

taträpi gopikäù pärtha tatra rädhäbhidhä mama ||46||

TRANSLATION

Ädi Puräëa says: O Arjuna! In the three worlds, the earth, where Våndävana town exists, is most fortunate. Only in that place do the gopés reside, and there my gopé named Rädhä resides. Thus end Part Two called Nectar of the Devotees. With this, the work Laghu-bhägavatämåta is completed.