laghubhagone

8/7/2019 LaghuBhagOne

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Preface to Laghu-Bhagavatamrtaa spiritual book by Srila Rupa Gosvami

To our esteemed readers, this work by Srila Rupa Gosvami has been translated by Sriman KusakrathaDasa, late disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada - Founder-Acarya ofthe International Society for Krishna Consciousness. Biographical material can be found at the end ofthis work. This is Volume One of Three.

Laghu-Bhagavatamrta establishes the Transcendental Form of Govinda, as the Primieval Form ofGodhead, containing the fullest expression of Transcedental Sweetness and Qualities.

It is a monumental work to say the least, and rare to find in print. We thank Sriman Kusakrathaprabhu for his hard work in devotion, inspired by His Divine Grace A.C. Bhaktivedanta SwamiPrabhupada.

Kusakratha prabhus books always began with a dedication to his spiritual master HisDivine Grace A.C. Bhaktivedanta Swami Srila Prabhupada

nama om visnu-padaya krishna-presthaya bhutale srimate Bhaktivedanta swamin itinamine

I offer my respectful obeisances unto Srila Prabhupada, who is very dear to Lord Krsna,having taken shelter at His lotus feet.

namaste sarasvate devam gaura-vani pracarine nirvesesa sunyavadi, pascatya desa tarine

Our respectful obeisances are unto you, O spiritual master, servant of Sarasvati Gosvami.

You are kindly preaching the message of Lord Caitanyadeva and delivering the Westerncountries, which are filled with impersonalism and voidism.

If you run across any typos, please let us know at [email protected]

Thank you
mailto:[email protected]:[email protected]


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Srila Rupa Gosvami's

Sri Laghu-Bhagavatamrta

Part One

r Kmta

The Nectar of r Ka

Chapter One

Svayam-rpa-vilsa-svvea-praka-lakaa-bhagavat-tattva-nirpaa

The Svayam-rpa, Vilsa, Sva, and Avea Forms of the Lord

Text 1

o nama r-kya

namas tasmai bhagavatekykutha-medhase

yo dhatte sarva-bhtnmabhavyoat kal

om-om; nama-I offer respectful obeisances; sri-krsnaya-to Sri Krsna; nama-I offerrespectful obeisances; tasmai-to Him; bhagavate-the Supreme Personality of Godhead;krsnaya-Sri Krsna; akuntha-medhase-all-knwing; ya-who; dhatte-places; sarva-of all;bhutanam-living entities; abhavaya-for the liberation; usatih kala-His innerableincarnations.

I offer my respectful obeisances to r Ka, who is glorified in the following verses ofrmad-Bhgavatam (10.87.46 and 11.5.32):

"I offer my respectful obeisances to r Ka, the omniscient Supreme Personality ofGodhead who, in order to liberate the conditioned souls from the cycle of repeated birth anddeath, appears in the material world in the forms of His innumerable incarnations."


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Text 2

ka-vara tvikasgopgstra-pradam

yajai sakrtana-pryairyajanti hi sumedhasa

ka-varam-repeating the syllables k-a; tvi-with a luster; akam-not black(golden); sa-aga-along with associates; upga-servitors; astra-weapons; pradam-confidential companions; yajai-by sacrifice; sakrtana-pryai-consisting chiefly ofcongregational chanting; yajanti-they worship; hi-certainly; su-medhasa- intelligent persons.

"In the age of Kali, intelligent persons perform congregational chanting to worship theincarnation of Godhead who constantly sings the name of Ka. Although His complexion is

not blackish, He is Ka Himself. He is accompanied by His associates, servants, weaponsand confidential companions."*

Text 3

mukhravinda-nisyanda-maranda-bhra-tuil

mamnanda mukundasyasandugdha veu-kkal

mukha-of the face; aravinda-lotus; nisyanda-trickling; maranda-honey; bhara-abundance;tundila-filled; mama-my; anandam-bliss; mukundasya-of Lord Mukunda; sandugdham-produced; venu-of the flute; kakali-sweet sound.

May the honey-sweet flute music that flows from Lord Mukunda's lotus mouth fill me withbliss.

Text 4

r-caitanya-mukhodgrhare-krsneti-varak

majjayanto jagat premivijayanta tad-hvay


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sri-caitanya-of Sri Caitanya Mahaprabhu; mukha-from the mouth; udgirna-manifest; harekrsna iti varnaka-the Hare Krsna maha-mantra; majjayanta-are drowning; jagat-the entireuniverse; premni-in pure love of Krsna; vijayantam-all glories; tat-ahvaya-to that mah-mantra.

Glory to the Hare Ka mah-mantra, the Lord's names spoken by r Caitanya's mouth,which drown the world in pure love!

Text 5

rmat-prabhu-padmbhojairmad-bhgavatmtam

yad vyatni tadevedasakepea nievyate

srimat-prabhu-of Srila Sanatana Gosvami; pada-ambhojai-by the lotuslike words; srimat-bhagavatamrtam-the book named Brhad-bhagavatamrtam; yat-what; vyatani-manifested; tada-then; eva-certainly; idam-that; sanksepena-as a summary; nisevyate-is manifested.

Of r Bhad-bhgavatmtam, manifested by the lotus words of my master, this book is asummary.

Text 6

ida r-ka-tad-bhakta-sambandhd amta dvidh

dau kmta tatrasuhdbhya pariveyate

idam-this book; sri-krsna; to Sri Krsna; tat-bhakta-and to His devotees; sambandhat-because of the relation; amrtam-the nectar; dvidha-in two parts; adau-first; krsna-amrtam-thenectar of Krsna; tatra-there; suhrdbhya-from His friends; parivesyate-served.

This book will describe two kinds of nectar: the nectar of r Ka, and the nectar of Hisdevotees. First will be the nectar of Ka, nectar relished by the Lord's friends.

Texts 7 and 8

nirbandha yukti-vistre


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maytra parimucatpradhnatvt prameu

abda eva pramayate

yatas tai "stra-yonitvt"

iti nyya-pradarantabdasyaiva pramatva

sv-kta paramaribhi

nirbandham-without relation; yukti-of material logic; vistare-to the expansion; maya-by me;atra-here; parimuncata-freedom; pradhanatvat-because of the superiority; pramanesu-amongsources of knowledge; sabda-the Vedic revelation; eva-certainly; pramanyate-is accepted asevidence; yata-because; tai-by them; sastra-of the Vedic literature; yonitvat-because ofbeing the origin; iti-thus; nyaya-of the Vedanta-sutra (1.1.3); pradarsanat-because of theexplanation; sabdasya-of the Vedic literature; eva-certainly; pramanatvam-evidence; svi-krtam-accepted; parama-rsibhi-by the great sages.

Because the Vedic revelation is the best of all evidence, I will base my arguments on it andnot on material logic. The best of sages accepts the Vedic revelation as the best evidence, forhe said (Vednta-stra 1.1.3): "The Supreme is understood from the Vedic revelation".

Text 9

ki ca "tarkpratihnt"

iti nyya-vidhnataambhir eva su-vyaktatarkasyndara kta

kim ca-furthurmore; ca-also; tarka-of logic; apratisthanbat-because of the inconclusiveness;iti-thus; nyaya-vidhanata-because of the statement of Vedanta-sutra; amibhi-by them; eva-certainly; su-vyaktam- manifest; tarkasya-of material logic; anadara-criticism; krta-is done.

With the words (Vednta-stra 2.1.11) "The Supreme cannot be understood by materiallogic" he directly criticized material logic.

Text 10

athopsyeu mukhyatvavaktum utkara-bhmata

kasya tat-svarpinirpyante kramd iha


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atha-now; upasyesu-among those who are worshippable; mukhyatvam-preeminence;vaktum-to describe; uktarsa-bhumata-because of superiority; krsnasya-of Sri Krsna; tat-His;sva-rupani-forms; nirupyante-are described; kramat-one after another; iha-in this book.

To prove that the Supreme Lord, r Ka, is the best of they who are worthy of worship,His forms will be described here, one after another.

Text 11

svaya rpas tad-ektma-rpa vea-nmaka

ity asau tri-vidha bhtiprapactta-dhdasu

svayam-rupa-own form; tat-eka-atma-rupa-expanded form; avesa-namaka-empoweredincarnation; iti-thus; asau-He; tri-vidham-in three ways; bhati-is manifest; prapanca-thematerial world; atita-beyond; dhamasu-in His abodes.

In His abodes beyond the worlds of matter, the Supreme Lord is manifest in three kinds offorms: 1. svaya-rpa, 2. tad-ektma-rpa, and 3. vea-rpa.

Text 12

ananypeki yad rpasvaya-rpa sa ucyate

ananya-apeksi-independant; yat-which; rupam-form; svayam rupa-original form; sa-that;ucyate-is called.

The svaya-rpa is said to be the original form, not manifested from any other.

Text 13

vara parama kasac-cid-nanda-vigraha

andir dir govindasarva-kraa-kraam


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vara-the controller; parama-supreme; ka-Lord Ka; sat-eternal existance; cit-absolute knowledge; nanda-absolute bliss; vigraha-whose form; andi-without beginning;di-the origin; govinda-Lord Govinda; sarva-kraa-kraam-the cause of all causes.

It is described in Brahma-sahit (5.1):

"Ka, who is known as Govinda, is the supreme controller. He has an eternal, blissful,spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of allcauses."*

Text 14

yad rpa tad abhedenasvarpea virjate

akty-dibhir anya-dk

sa tad ektma-rpakasa vilsa sva iti

dhatte bheda-dvaya puna

yat-which; rupam-form tat-abhedena-not different from the svayam-rupa; svarupena-in itsown form; virajate-is manifest; akriti-adibhi-with form, qualities, and so forth; anya-another;adrk-like; sah tat-that; eka-atma-rupaka-tadekatma-rupa; sa-that; vilasa-vilasa-rupa;svamsa- svamsa-rupa-iti-thus; dhatte-manifests; bheda-dvayam-in two divisions; puna-again.

The svaya-rpa is not different from His original form. In the tad-ektma-rpa the Lord'sform and other features are different from His original form. The tadektma-rpa forms aredivided into two types: 1 vilsa-rpa, and 2. sva-rpa.

Texts 15 and 16

svarpam anykra yattasya bhti vilsata

pryentma-sama aktysa vilso nigadyate

paramavyoma-nthas tugovindasya yath smta

paramavyoma-nthasyavsudevas ca yda


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sva-rpam-the Lord's own form; anya-other; kram-feathures of the body; yat-which;tasya-His; bhti-appears; vilsata-from particulat pastimes; pryea-almost; tma-samam-self-similar; akty-by His potency; sa-that; vilsa-the vilsa (pastime) form; nigadyate-iscalled;parama-vyoma-natha-Narayana, the lord of Vaikuntha; tu-also; govindasya-of LOrdGovinda; yatha-just as; smrta-is remembered; parama-vyoma-nathasya-of Lord Narayana;

vasudeva-Lord Vasudeva; ca-also; yadrsa-like whom.

When the Lord displays numerous forms with different features by His inconceivablepotency, such forms are called vilsa-vigrahas.* In this way from Lord Govinda is manifestLord Nryaa, the master of the spiritual sky, and from Lord Nryaa is manifest LordVsudeva.

Text 17

tdo nyna-akti yovyanakti sva rita

sakaradir matsydiryath tat-tat-svadhmasu

tadrsa-like that; nyuna-lessened; saktim-potency; ya-who; vyanakti-manifests; svamsa-svamsa-rupa; irita-is called; sankarsana-adi-beginning with Lord Sankarsana; matsya-adi-beginning with Lord Matsya; yatha-just as; tat-tat-sva-dhamasu-each in His own abode.

These forms manifest other forms that have lesser power, and are called sva-rpas.The forms headed by Lord Sakaraa and the forms headed by Lord Matsya, each manifestin His own abode, are examples of these forms.

Texts 18 and 19

jna-akty-di-kalayyatrvio janrdana

ta ve nigadyante

jva eva mahattama

vaikuhe 'pi yath eonrada sanakdaya

akrra-dtne cmdaame parikrtita


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jnana-of knowledge; sakti-with the potency; adi-beginning with; kalaya-with a particle;yatra-where; avista-entered; janardana-the Supreme Lord; te-they; avesa-avesaincarnations; nigadyante-are called; jiva-individual living entities; eva-certainly;mahattama-great souls; vaikunthe-in Vaikunthaloka; api-also; yatha-just as; sesa-AnantaSesa; narada-Narada Muni; sanaka-adaya-the four Kumaras; akrura-of Akrura; drstante-in

the example; ca-also; ami-these; dasame-in the Tenth Canto of Srimad-Bhagavatam;parikirtita-glorified.

Exalted individual souls (jvas) into whom Lord Janrdana enters with a portion of Hisknowledge-potency and other potencies, are called veas. ea, Nrada, and the fourKumras are examples of them in Vaikuha. They were seen by Akrra, as described in theTenth Canto.

Text 20

prakas tu na bhedeugayate sa hi nau pthak

prakasa-praka-rpa; tu-but; na-not; bhedesu-in differences; ganyate-is counted; sa-He;hi-certainly; na-not; u-certainly; prthak-different.

Praka-rpas are the same form manifest in many places.

Texts 21 and 22

tath hi

anektra prakaatrpasyaikasya yaikad

sarvath tat svarpaivasa praka itryate

dvravaty yath ka

pratyaka prati-mandiramcitra bataitat ity di

pramena sa setsyati


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tatha hi-moreover; anekatra-in many places; prakaat-the manifestation; rpasya-of form;ekasya-one; y-which; ekad-at one time; sarvath-in every respect; tat-His; sva-rpa-ownform; eva-certainly; sa-that; praka-manifestive form; iti-thus; ryate-it is called;dvaravatyam-at Dvaraka; yatha-just as; krsna-Lord Krsna; pratyaksam-directly; prati-mandiram-at every palace; citram bata etat iti adi-Srimad-Bhagavatam 10.69.2; pramanena-by

the evidence; sa-that; setsyati-will be established.

If numerous forms, all equal in their features, are displayed simultaneously, such formsare called praka-vigrahas of the Lord.* Lord Ka's did this in the many palaces ofDvrak. This will be proved when rmad-Bhgavatam 10.69.2 is quoted here.

Text 23

kvacic catur-bhujatve 'pina tyajet ka-rpatam

ata praka eva syttasysu dvi-bhujasya ca

kvacit-sometimes; catuh-bhujatve-in the condition of manifesting four arms; api-although;na-may not; tyajet-give up; krsna-rupatam-the form of krsna; ata-therefore; prakasa-prakasa-rupa; eva-certainly; syat-may be; tasya-of Him; asau-that; dvi-bhujasya-of the two-armed form; ca- also.

Sometimes, without abandoning His Ka-form, Lord Ka manifests a four-arm form.

This is a praka-rpa of His two-arm form.

Text 24

prapactta-dhmatvame stre pthag-vidhe

pdmyottara-khadauvyaktam eva virjate

prapanca-the material world; atita-beyond; dhamatvam-abode; esam-of them; sastre-in theVedic literature; prthak-vidhe-various; padmiya-uttara-khanda-adau-in the scriptures

beginning with the Uttara-khanda of the Padma Purana; vyaktam-manifested; eva-certainly;virajate-appear.

The many forms of the Supreme Lord each have their own abode in the spiritual sky,beyond the touch of matter. This is confirmed in the Uttara-khaa of the Padma Pura, andin many other Vedic literatures also.


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Chapter Two

The Purua and Gua Avatras

Text 1

athvatr kathyanteko yeu ca pukala

atha-now; avatra-incarnations; kathyante-are described; krsna-Krsna; yesu-amongwhom; ca-also; puskala-the best.

Now the Lord's incarnations, among which r Ka is the best, will be described.

Texts 2 and 3

purvokt viva-kryrthamaprv iva cet svayam

dvrntarea vvisyur

avatrs tad smt

tac ca dvra tadektma-rpas tad-bhakta eva ca

eayy-diko ydvadvasudevdiko 'pi ca

purva-previously; ukta-described; visva-karya-artham-to execute His mission in thematerial world; apurva-unprecedented; iva-as it were; cet-if; svayam-personally-dvara-antarene-by the agency of another; va-or; avihsyu-appear; avatra-incarnations; tada-then;smrta-are remembered; tat-therefore; ca-also; dvaram-agency; tad-eka-atma-rupa-Histadekatma-rupa; tat-bhakta-His devotees; eva-certainly; ca-also; sesasayi-Sesasayi Visnu;adika-beginning with; yadvat-just as; vasudeva-Maharaja Vasudeva; adika-beginning with;api ca-also.


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To act in the material world, the Supreme Lord appears in the previously described formsand in other ways, as if He had never appeared in that way before. These appearances areknown as "incarnations". In this way He appears in His tad-ektm forms, such as eayViu, and in His empowered devotees, such as Mahrja Vasudeva.

Texts 4 and 5

purukhy gutmnolltmna ca te tridh

prya svas tathveavatr bhavanty am

atra ya syt svaya-rpasa 'gre vyakti-bhaviyati

purusa-akhya-purusa-avatras; guna-atmana-guna-avatras; lila-atmana-lila-avatras;ca-also; te-they; tridha-three kinds; praya-generally; sva-amsa-svamsa-rupa; tatha-in thesame way; avesa-avesa-rupa; avatra-incarnations; bhavanti-are; ami-these; atra-here; ya-who; syat-may be; svayam-rupa-the original form svayam-rupa; sha-He; agre-at thebeginning; vyakti-bhavisyati-will be manifest.

Again there are three kinds of incarnations of the Lord: 1. purua-avatras, 2. gua-avatras, and 3. ll-avatras. These incarnations are mostly sva-rpa and vea-rpa

forms. The Lord may also appear in His svaya-rpa among them.

Text 6

tatra purua-lak\aa yath viu-pure

tasyaiva yo 'nu gua-bhg vividhaika evauddho 'py auddha iva mrti-vibhga-bhedai

jnnvita sakala-sattva-vibhti-karttasmai nato 'smi puruya sadvyayya" iti.

tasyaiva anu purvoktt paramevart samnntaram" iti svm.


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tatra--there; purua-of the Purua-avatra; lak\aa-decsription; yath-as; viu-pure-in Viu Pura; tasya-of Him; eva-certainly; ya-who; anu-following; guna-bhak-full ofauspicous transcendental qualities; vividha-appearing as many; eka- one; eva-certainly;suddha-free from material contact; api-although; asuddha-contacting the material energy;iva-as if; murtu-vibhaga-bhedai- expanding in many forms; jnana-anvita-full of knowledge;

sakala-all; sattva-transcendental; vibhuti-opulences and power; karta-the origin; tasmai-toHim; natah asmi-I offer my respectful obeisances; purusaya-to the purusa-avatra; sada-eternally; avyayaya-unchanging; iti-thus; tasya eva anu-this phrase; purva-uktat-from thepreviously explained; paramesvarat-Supreme Controller; samanantaram-after; iti-thus; svami-the commentary of Sridhara Svami.

Now the purua-avatras will be described. In Viu Pura (6.8.59) it is said:

"I offer my respectful obeisances to the eternal, unchanging purua-avatra, who has a greatvariety of transcendental qualities, who seems to be impure although He is supremely pure,

who appears in many forms, who is full of transcendental knowledge, and who is the originof all transcendental powers and opulences."

rdhara Svm notes that the phrase "tasyaiva anu" means "after the Supreme Controller isdescribed."

Texts 7 and 8

atra krik

paramea-rpo yapradhna-gua-bhg iva

tad-kdi-ktir nn-vatra purua smta

dyo 'vatra purua parasya" iti.

atra-here; krik-explanation; parama-isa-of the Supreme Personality of Godhead; amsa-rupa-expansion; ya-who; pradhana-the unmanifest modes of material nature; guna-and of

the manifest modes of material nature; bhak-the master; iva-as; tat-iksa-adi-krti-the observerand controller of material nature; nana-avatra- the origin of the various incarnations;purusa-the purusa-avatra; smrta- is described; adya-the original; avatra-incarnation;purusa-purusa-avatra; parasya-of the Supreme; iti-thus.


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Here is an explanation. He who is expanded from the Supreme Personality of Godhead,who although He seems to be part of the manifested and unmanifested material modes, intruth only observes them, and who is the source of many incarnations of Godhead, the ruti-stras describe as the purua-avatra. For example, rmad-Bhgavatam explains (2.6.40):

Kraravay Viu is the first incarnation of the Supreme Lord."

Text 9

tasya tu bhed. stvata-tantre

vios tu tri rpipurukhyny atho vidu

eka tu mahata sradvitya tv aa-sasthitam

ttya sarva-bhta-sthatni jtv vimucyate"

vio-of Lord Viu; tu-certainly; tri-three; rpi- forms; purua-khyni-celebrated asthe purua; atho-how; vidu-they know; ekam-one of them; tu-but; mahata sra-thecreator of the total material energy; dvityam-the second; tu-but; aa-sasthitam- situatedwithin the universe; ttyam-the third; sarva-bhta-stham- within the hearts of all livingentities; tni-these three; j{.sy 241}tv- knowing; vimucyate-one becomes liberated.

The different purua-avatras are described in Stvata Tantra:

"Viu has three forms called puruas. The first, Mah-Viu, is the creator of the totalmaterial energy (mahat), the second is Garbhoday, who is situated within each universe,and the third is Kroday, who lives in the heart of every living being. He who knows thesebecomes liberated from the cluthes of my."*

Text 10

tatra prathama yath ekdae

bhtair yad pacabhir tma-staipura virja viracayya tasmin

svena via purubhidhnamavpa nryaa di-deva"


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tatra-there; prathamam-the first; yath-as; ekdae-in the Eleventh Canto; bhtai-by thematerial elements; yad-when; pacabhi-five (earth, water, fire, air and ether); tma-stai-created by Himself; puram-the body; virjam-of the universe in its subtle form; viracayya-having constructed; tasmin-wothin that; sva-aena-in the manifestation of His own plenaryexpansion; via-entering; purua-abhidhnam-the name Purua; avpa-assumed;

nryaa-Lord Nryaa; di-deva- the original Personality of Godhead.

The first purua-avatra is described in rmad-Bhgavatam (11.4.3):

"When the primeval Lord Nryaa created His universal body out of the five elementsproduced from Himself and then entered within that universal body by His own plenaryportion, He thus became known as the Purua."*

Text 11

brahma-sahity ca

tasminn virabhl ligemah-viur jagat-pati"

sahasra-r purua" ity di

nryaa sa bhagavnpas tasmt santant

vir st kraronidhi sakaratmakayoga-nidr gatas tasmin

sahasra svayam mahn"

tad-roma-bila-jleubja sakaraasya ca

haimnyani jtnimahbhtvtni tu" ity etad-antam.


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brahma-sahitym-in Brahma-sahit; ca-also; tasmin-in him; virabht-is manifest inthe form of a glance; lig- in ambhu; mah-viu-known as Mah-Viu; jagat-of theworld; pati-the Lord; sahasra-r-having thousands of heads; purua- Mah-Viu; iti di-in the passage beginning with the words; nryaa-known as Nryaa; sah bhagvan-thesame Lord (Mah-Viu); apa-the expanse of water; tasmt-from Him; sakaraa-

atmaka-the subjective portion of Sakaraa; yoga-nidrm-divine sleep; gata-havingentered; tasmin-in that; sahasra-ma-with thousands of subjective portions; svayam-Himself; mahn-the Supreme Lord; tat-of Mah-Viu; roma-bila-jleu-in the pores of theskin; bjam- seeds; sakaraasya-of Sakaraa; ca-and; haimni-golden; adni-eggs; jtni-are born; mah-bht-with the five great elements; vtni-covered; tu-also; iti etat-antam-inthe passage ending with these words.

Brahma-sahit (5.10-13) also describes Him:

"The Lord of the world Mah-Viu is manifest in him (Lord Mahevara) by His subjective

portion in the form of His glance."**"The Lord of the mundane world, Mah-Viu, possesses thousands of thousands of heads,

eyes and hands. He is the source of thousands of thousands of avatras in His thousands ofthousands of subjective portions. He is the creator of thousands of thousands of individualsouls.**

"The same Mah-Viu is spoken of by the name of Nryaa in this mundane world. Fromthat eternal person has sprung the vast expanse of water of the spiritual causal ocean. Thesubjective portion of Sakaraa who abides in Paravyoma, the above supreme purua withthousands of subjective portions, reposes in the state of divine sleep (yoga-nidr) in thewaters of the spiritual causal ocean."**

"The spiritual seeds of Sakaraa existing in the pores of skin of Mah-Viu are born asso many golden sperms. These sperms are covered with five great elements."**

Text 12

ligam atra svaya-rpasy-ga-bheda udrita

lingam-the word "linga"; atra-in this quotation; svayam-rupasya-of the original form; anga-of the body; bheda-division; udirita-is described.

In this passage the word "liga" means different from the original form (svaya-rpa) ofthe Lord".

Text 13

dvitya yath tatraiva tad-anantaram


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praty-aam evam ekd

ekad viati svayam" iti.

dvityam-the second; yath-as; tatra-there; eva-indeed; tad-anantaram-then:fn 2 prati-

adam-into each universe; evam-thus; eka-at eka atas separate portions; viati-entered; svayam-of the same (Mah-Viu).

Brahma-sahit 5.14) then describes the second purua-avatra:

"The same Mah-Viu entered into each universe as His own separate subjectiveportions."**

Text 14

garbhodaka-aya padma-nbho 'sv aniruddhaka

iti nryaopakhynaukta moka-dharmake

sa 'ya hiraya-garbhasyapradyumnatve niyamaka

garbha-udaka-saya-Garbhodakasayi Visnu; padma-nabha-Pradyumna; asau-He;aniruddhaka-Aniruddha; iti-thus; narayana-of Narayana; upakhyane-in the story; uktam-said; moksa-dharmake-in the Moksa-dharma; sah ayam-that same person; hiranya-garbhasya-

of Garbhodakasayi Visnu; pradyumnatve-in the status of Pradyumna; niyamaka-controller.

That the Lord expands as Lord Pradyumna and thus becomes the origin ofGarbhodakay Viu is confirmed in the Nryaa-upakhyna of the Moka-dharma:

"As Garbhodakay Viu, lotus-naveled Lord Pradyumna is the father of LordAniruddha."

Text 15

atha yat tu ttya sytrpa tac cpy adyata

kecit sva-dehnta" itidvitya-skandha-pdyata

atha-now; yat-which; tu-also; tritiyam-in the Third purusa-avatra; syat-is; rupam-form; tat-that; ca api-also; adrsyata-was seen; kecit sva-dehatah iti-in the following verse:


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kecit sva-dekntat-hdayvakeprdea-mtram purua vasantam

catur-bhuja kaja-rathga-akha-

gad-dhara dhraay smaranti";dvitiya-skanda-padyata-from Srimad-Bhagavatam (2.2.8).

The third purua-avatra is described in rmad-Bhgavatam (2.2.8):

"Others conceive of the Personality of Godhead residing wothin the body in the region ofthe heart and measuring only eight inches, with four hands carrying a lotus, a wheel of achariot, a conchshell and a club respectively."*

Text 16

guvatrs tatrthakathyante purud iha

viur brahm ca rudra casthiti-sargdi-karma

guna-avatra-the guna-avatras; tatra-there; atha-now; kathyante-are described; purusat-from the purusa-avatra; iha-here; visnu-Visnu; brahma-Brahma; ca-also; rudra-Siva; ca-and; sthiti-maintenance; sarga- creation; adi-beginning with; karmana-by work.

From the purua-avatra Viu, Brahm, and iva, who maintain, create, and destroy thematerial universe, are said to have come.

Text 17

yath prathame

sattva rajas tama iti prakter gus tairyukta para purua eka ihsya dhatte

sthity-daye hari-virici-hareti sajreysi tatra khalu sattva-tanor n syu"


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yatha-just as; prathame-in Srimad-Bhagavatam 1.2.23; sattvam-goodness; raja-passion;tama-the darkness of ignorance; iti-thus; prakte- of the material nature; gu-qualities;tai-by them; yukta- associated with; para-transcendental; purua-the personality; eka-one; iha asya-of this material world; dhatte-accepts; sthiti-daye-for the matter of creation,maintenance and destruction, etc.; hari-Viu, the Personality of Godhead; virici-Brahm;

hara-Lord iva; iti-thus; saj-different features; reysi-ultimate benefit; tatra- therein;khalu-of course; sattva-goodness; tano-form; nm-of the human being; syu-derived.

They are described in rmad-Bhgavatam (1.2.23):

"The transcendental Personality of Godhead is indirectly associated with the three modes ofmaterial nature, namely passion, goodness and ignorance, and just for the material world'screation, maintenance and destruction He accepts the three qualitative forms of Brahm,Viu and iva. Of these three, all human beings can derive ultimate benefit from Viu, theform of the quality of goodness."*

Text 18

atra krik

yogo niyamakatayguai sambandha ucyate

ata sa tair na yujyatetatra sva parasya ya

atra-here; karika-explanation; yoga-contact; niyamakataya-because of being the controller/gunai-with the three modes of material nature; sambandha-relation; ucyate-is described;ata-therefore; sa-He; tai- by them; na-not; yujyate-is in contact; tatra-there; sva-amsa-direct manifestation; parasya-of the Supreme Lord; ya-who.

Explanation

As controllers of them they have a relationship with the material modes of nature. Onlythe one (Lord Viu) that is a sva-avatra has no relation with the modes.

Text 19

tatra brahm

hirayagarbha ukmo 'trasthlo vairja-sajaka

bhogya saye cbht


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padma-bhr iti sa dvidh

tatra-there; brahma-Brahma; hiranyagarbha-Hiranyagarbha; suksma- subtle; atra-here;sthula-gigantic; vairaja-Vairaja; samjnaka-named; bhogaya-for enjoyment; srstaye-forcreation; ca-also; abhut-was; padma-bhu-born from the lotus navel of Garbhodakasayi

Visnu; iti-thus; sa-he; dvi-dha-in two features.

Brahm

As the subtle Hirayagarbha and the gross Virja, Brahm, who is born from the Lord'slotus navel, is manifest in order to enjoy and create. Thus he has two features.

Text 20

vairja eva prya syt

sargdy-artha catur-mukhakadcid bhagavn viur

brahm san sjati svayam

vairaja-Vairaja Brahma; eva-certainly; praya-generally; syat-may be; sarga-creation; adi-and other activities; artham-for the purpose of performing; catuh-mukha-with four faces;kadacit-sometimes; bhagavan-the Personality of Godhead; visnu-Visnu; brahma-Brahma;san-being; rjati- creates; svayam-personality.

Four-headed Vairja Brahm appears in order to create the material universe and performother duties. Sometimes Lord Viu Himself becomes Brahm and creates the universe.

Text 21

tath ca pdme

bhavet kvacin mah-kalpebrahm jvo 'py upsanai

kvacid atra mah-viur

brahmatva pratipadyate" iti

tatha-in the same way; ca-also; padme-in the Padma Purana; bhavet- there may be; kvacit-sometimes; maha-kalpe-at the beginning of the maha-kalpa; brahma-Brahma; jiva-indivitual

jiva soul; api-although; upasanai-by devotional service; kvacit-sometimes; atra-here; maha-visnu; Lord Visnu; brahmatvam-the post of Brahma; pratipadyate-accepts.


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Padma Pura explains:

"In some mah-kalpas a jva soul becomes Brahm by devotional service, and in othermah-kalpas Lord Mah-Viu Himself becomes Brahm."

Text 22

viur yatra mah-kalperasttva ca prapadyate

tatra bhukte ta prviyavairja saukhya-sampadam

ato jvatvam aya cabrahmaa kalpa-bhedata

visnu-Visnu; yatra-where; maha-kalpe-in the maha-kalpa; srastrtvam- the post of creator;ca-also; prapayate-attains; tatra-there; bhunkte- enjoys; tam-that; pravisya-entering; vairaja-

Vairaja Brahma; saukhya-sampadam-great happiness; ata-therefore; jivatvam-as a jiva soul;aisyam-as the Personality of Godhead; ca-also; brahmana-of Brahma; kalpa-of kakpas;bhedata-according to differences.

In a mah-kalpa where Lord Viu personally becomes the creator Brahm, He enters thematerial universe as Virja Brahm and enjoys transcendental bliss. Thus the kalpas aredivided into those ruled by the Lord and those ruled by a jva.

Text 23

atvpekay tasyastre proktvatrat

samstitvena bhagavat-sannikatayocyate

asyvatrat kaicidveatvena kaicana

isatva-apeksaya-with in relation to the Personality of Godhead; tasya- of Him; sastre-in theVedic literature; prokta-described; avatrata-the position of His incarnations; samastitvena-

as a whole; bhagavat-to the Personality of Godhead; snnikrstataya-as related; ucyate-isdescribed; asya-of Him; avatrata-the post of incarnation; kaiscit-by some; avesatvena-asempowered incarnation; kaiscana-by others.

When the scriptures say that the Personality of Godhead becomes Brahm, some say thatin general this means that the Lord personally appears, and others say this means the Lordappears as an vea-avatra.


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Text 24

tath ca brahma-sahitym

bhsvan yathma-akaleu nijeu tejasvya kiyat prakaayaty api tadvad atra

brahm ya esa jagad-ada-vidhna-kartgovindam di-purua tam aha bhajmi"

tath-in the same way; ca-also; brahma-sahitym-in the Brahma-Sahit; bhsvn-theilluminating sun; yath-as; ama-sakaleu-in various types of precious stones; nijeu-his own;teja-brilliance; svyam-his own; kiyat-to some extent; prakaayati-manifests; api-also; tadvat-similarly; atra-he; brahm-Lord Brahm; ya-Who is; ea- the Lord; jagat-aa-vidhna-karta-becomes the chief of the universe.

Brahma-sahit (5.49) explains:

"I adore the Primeval Lord Govinda from whom the separated subjective portion Brahmreceives his power for the regulation of the mundane world, just as the Supreme manifestssome portion of his own light in all the effulgent gems that bear the names of Sryaknta,etc."**

Text 25

garbhodayino 'sybhjjanma nbhi-saroruht

kadcit ryate nrttejo-vtdikd api

garbhodasayina-from Garbhodakasayi Visnu; asya-of Brahma; abhut-was; janma-birth;nabhi-saroruhat-from the lotus-navel; kadacit-sometimes; sruyate-it is heard in Vedicliteratures; nirat-from the Garbhodaka ocean; teja-from fire; vata-from wind; adikat-or fromother elements; api- even.

Brahm is generally born from Garbhodakasy Viu's lotus-navel, although thescriptures explain that sometimes he is born from water, fire, wind, or another element.

Text 26

rudra ekdaa-vyhastatha-tanur apy asau


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prya pacnans try-akodaa-bhur udryate

rudra-Siva; ekadasa-eleven; vyuha-manifestations; tatha-in that way; asta-tanu-in eightforms; api-also; asau-he; praya-generally; panca-with five; anana-faces; tri-with three;

aksa-eyes; dasa-with ten; bahu-arms; udiryate-is described.

iva

iva appears in eleven forms and eight forms. Generally he has ten arms and five heads,with three eyes on each head.

Text 27

kvacij jva-vieatvaharasyoktam vidher iva

tat tu eavad evstatad-aatvena krtant

kvacit-sometimes; jiva-visesatvam-as a specific jiva soul; harasya-of Siva; uktam-said;vidhe-of Brahma; iva-like; tat-that; tu-but; sesa-vat-as Ananta Sesa; eva-certainly; astam-is;tat-amsatvana-as a direct expansion of the Personality of Godhead; kirtanat-from theglorification.

The scriptures explain that, as Brahm is, so iva is sometimes a jva soul and sometimesan aa-avatra like Lord ea.

Text 28

hara purua-dhmatvnnirgua prya eva sa

vikravn iha tamo-yogt sarvaih pratyate

yath daame

iva akti-yuta avattri-ligo gua-samvta"


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hara-Siva; purusa-dhamatvat-because of being an incarnation of the Personality ofGodhead; nirguna-free from the influence of the three modes of material nature; praya-forthe most part; eva-certainly; sa-he; vikaravan-with transformations; iha-in this world;tama-of the modes of ignorance; yogat-because of contact; sarvai-by everyone; prtiyate-isunderstood; yatha-just as; dasame-in the Tenth Canto of Srimad Bhagavatam (10.88.3); siva-

Siva; sakti-yuta-in contact with the illusory potency; sasvat-eternally; tri-linga-in contactwith the three modes of material nature; guna-by the modes; samvrta-accompanied.

Because He is an incarnation of the Personality of Godhead, He is generally beyond themodes of material nature. However, because he is touched by the mode of ignorance, He isthought to be affected by it. This is described in rmad-Bhgavatam (10.88.3):

"Lord iva is always associated with the three modes of nature."

Text 29

yath brahma-samhitym

kra yath dadhi vikra-viea-yogtsajyate na hi tata pthag asti heto

ya ambhutm api tath samupaiti krytgovindam di-purua tam aha bhjami"

yatha-just as; brahma-samhitayam-in the Brahma-samhita (5.45); kram-milk; yath-as;

dadhi-yogurt; vikra-viea-with a special transforming agent; yogt-by mixing; sajayate-istransformed; na-not; tu-but; tata-from the milk; pthak-separated; asti-is; heto-which is thecause; ya-Who; ambhutm-the nature of Lord iva; api-even though; tath-as; samupaiti-accepts; kryt-from the matter of some particular business (destruction).

He is described in Brahma-sahit (5.45):

"Just as milk is transformed into curd by the action of acids, but yet the effect curd isneither the same as, nor different from, its cause, viz., milk, so I adore the primeval LordGovinda of whom the state of ambu is a transformation for the performance of the work of

destruction."**

Text 30

vidher laltj janmasyakadcit kamal-pate

klgni-rudra kalpntebhavet sakarad api


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vidhe-of Brahma; lalatat-from the forehead; janma-birth; asya-of Siva; kadacit-sometimes;

kamala-pate-of Visnu; kala-agni-rudra-manifested from the kala-fire; kalpa-of the kalpa;ante-at the conclusion; bhavet-may be; sankarsanat-from Sankarsana; api-also.

Sometimes He is born from Brahm's forehead and other times from Viu's forehead. Atthe kalpa's end He is born from Lord Sakaraa as the fire of time.

Text 31

sadivkhya tan-mrtistamo-gandha-vivarjit

sarva-kraa-bhtsvaga-bhta svayam-prabho

vyavydiu saiveyaiva-loke pradarit

sadasiva-akhya-named Sadasiva; tat-of him; murti-from; tama-of the mode of ignorance;gandha-of the slightest touch; vivarjita-free; sarva-karana-bhuta-the original cause of allcauses; asau-he; anga-bhuta- manifested; svayam-prabho-from the Supreme Personality ofGodhead; vayava- in the Vayu Purana; adisu-and other Vedic literatures; sa-that form; eva-certainly; iyam-that; siva-loke-on the Sivaloka planet in the spiritual world; pradarsita-seen.

iva's form named Sadiva, who is a direct expansion of the Personality of Godhead, isthe cause of all causes, is free from the slightest scent of the mode of ignorance, and residesin ivaloka, is described in the Vyu Pura and other scriptures.

Text 32

tath ca brahma-sahitym di-iva-kathane

niyati s ram devtat priy tad vaa tad

jyot-rpa santana

y yoni s par akti ity di


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tatha-in the same way; ca-also; brahma-samhitayam-in the Brahma-samhita (5.8); adi-siva-of Sadasiva; kathane-in the description; niyati- the regulatrix (destiny); s-she; ram dev-known as Ramdev; tat- of Ka; priy-beloved; tat-His; vaam-under the control; tad-atthe time of creation; tat-of the Supreme Lord; ligam-8 masculine symbol; bhagavn-theLord; ambhu-known as ambhu (iva); jyot-rpa- halo; santana-divine; y-which;

yoni-feminine symbol; s-she; apar-non-absolute; akti-potency; iti di-in the passage thisbeginning.

He, the original form of Lord iva, is described in Brahma-sahit (5.8):

"Ram-dev, the spiritual (cit) potency, beloved consort of the Supreme Lord, is theregulatrix of all entities. The divine plenary portion of Ka creates the mundane world. Atcreation there appears a divine halo of the nature of His own subjective portion (sva).This halo is divine ambhu (Sadiva), the masculine symbol or manifested emblem of theSupreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This

masculine symbol is the subjective portion of divinity who functions as progenitor of themundane world, subject to the supreme regulatrix (niyati). The conceiving potency in regardto mundane creation makes her appearance out of the supreme regulatrix. She is My, thelimited, non-absolute (apar) potency, the symbol of mundane feminine productivity. Theintercourse of these two brings forth the faculty of perverted cognition, the reflection of theseed of the procreative desire of the Supreme Lord."**

Text 33

r-viur yath ttye

tal loka-padma sa u eva viuprvviat sarva-guvabhsam

tasmin svaya vedamayo vidhtsvayambhuva ya sma vadanti so 'bht" iti

sri-visnu-Lord Visnu; yatha-just as; trtiye-in the Third Canto of Srimad-Bhagavatam(3.8.15); tat-that; loka-universal; padmam-lotus flower; sa-He; u-certainly; eva-factually;viu-the Lord; prvviat-entered into; sarva-all; gua-avabhsam-reservoir of all modes ofnature; tasmin-in which; svayam-in person; veda-maya-the personality of Vedic wisdom;

vidht-controller of the universe; svayam-bhuvam-self-born; yam-whom; sma-in the past;vadanti-do say; sa-he; abht-generated; iti-thus.

Lord Viu is described in rmad-Bhgavatam (3.8.15):


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"Into that universal lotus flower Lord Viu personally entered as the Supersoul, and whenit was thus impregnated with all the modes of material nature, the personality of Vedicwisdom, whom we call the self-born, was generated."*

Text 34

yo viu pahyate so 'sauk\rmbudhi-ayo mata

garbhodayinas tasyavilsatvn munvarai

nryao vir antar-ym cya nigadyate

ya-who; visnu-Visnu; pathyate-is described in the Vedic literatures; sah asau-that sameperson; ksira-ambu-on the ocean of milk; saya- resting; mata-is considered; garbha-uda-sayina-of Garbhodakasayi Visnu; tasya-of Him; vilasatvat-from pastimes; muni-isvarai-by

the great sages; narayana-Narayana; virat-the Universal Form; antah-yami-the all-pervadingSupersoul; ca-also; ayam-He; nigadyate-is described.

The Viu described here is considered to be Krodakay Viu. Because He is a vilasa-avatra of Garbhodakay Viu the great sages call Him "Nryaa", "the Universal Form",and "the All-pervading Supersoul".

Text 35

viu-dharmottardy-uktaya pryo 'ja-madhyata

santi viu-praknt kathyante samsata

visnu-dharma-uttara-the Visnu-dharmottara Purana; adi-the Vedic literatures beginningwith; ukta-described; ya-which; purya-cities; aja-anda-the material universe; madhyata-within; santi-are; visnu-prakasanam-of manifestation of Visnu; ta-they; kathyante-aredescribed; samasata-in a general way.

The residences of Lord Viu in this material world, which are described in the Viu-dharmottara Pura and other Vedic literatures, now will be described in brief. Viu-dharmottara Pura explains:

Texts 36-38


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yath

rudroparihd aparapacyuta-pramata

agamya sarva-loknviuloka prakrtita

tasyoparid brahmakacanoddpta-sayuta

meros tu prva-dig-bhgemadhye tu lavaodadhe

viuloko mahn proktasalilntara-sasthita

tatra svpti gharmnte

deva-devo janrdanalaki-sahya satata

ea-paryakam sthita

yatha-just as; rudra-Sivaloka; uparistat-above; apara-beyond; panca-ayuta-50,000 yojanas;pramanata-in breadth; agamya-unapproachable; sarva-lokanam-to the other planets;visnuloka-the abode of Visnu; prakirtita-is described; tasya-that; uparistat-above; brahma-anda-sphere of Brahman; kancana-with gold; uddipta-illumined; samyuta-endowed;mero-of Mount Meru; purva-dig-bhage-in the beginning part; madhye-in the middle; tu-also; lavana-udadhe-of the salt-water ocean; visnu-loka-the realm of Visnu; mahan-great;

prokta-is described; salila-the water; antara-within; samsthita-situated; tatra-there; svapiti-sleeps; gharma-ante-after the summer season; deva-deva-the master of all the demigods;janardana-Lord Visnu; laksmi-by Laksmi-devi; sahaya-accompanied; satatam-constantly;sesa-of Sesa; paryankam-on the couch; asthita-situated.

"Above ivaloka is the place named Viuloka, which is 50,000 yojanas in measurementand cannot be approached from any other planet. Above it, to the east of Mount Meru, and inthe midst of an ocean, is the splendid golden realm called Mah-viuloka. There, resting onthe couch of Ananta ea, and accompanied by rmat Lakm-dev, Lord Viu, the masterof all the demigods, takes a nap at the end of the summer season.

Texts 39 and 40

mero ca prva-dig-bhgemadhye krravasya ca

krmbu-madhya-g ubhr


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nara-men; surya-of the sun; prabha-with the splendor; tatra-there; fsitamsu-with themoon; sama-equal; darsana-to see; tejasa-with splendor; durniriksya-difficult to see; ca-also; devanam-by the demigods; api-even; yadava-O descendant of Maharaja Yadu.

"O Ydava, the people there are splendid as the sun and handsome as the cooling moon.They are so splendid even the demigods cannot gaze on them."

Texts 43 and 44

brahme ca

veto nma mahn astidvpa krbdhi-veita

laka-yojana-vistrasu-ramya sarva-kacana

kuendu-kumuda-prkhyairlola-kallola-ribhi

dhautmala-ilopetasamastt kra-vridhe" iti

brahmande-in the Brahanda Purana; ca-also; sveta-Svetadvipa; nama-named; mahan-great;asti-there is; dvipa-island; ksira-abdhi-by the ocean of milk; vestita-surrounded; laksa-

100,000; yojana-yojanas; vistara-wide; su-ramya-very delightful; sarva-kancana-completely made of gold; kunda-white jasmine flowers; indu-the moon; kumuda-white lotusflowers; prakhyai-resembling; lola-kallola-resibhi-with waves; dhauta-amala-sila-upeta-pure; samastat-in all directions; ksira-varidhe-of the ocean; iti-thus.

In Brahma Pura it is said:

"Surrounded by the ocean of milk is a beautiful golden island 100,000 yojanas widenamed vetadvpa, which is washed on all sides by the playful jasmine and lotus waves of thesplendid milk-ocean."

Texts 45 and 46

ki ca viu-purdaumoka-dharme ca krtitam

krbdher uttare tre


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vetadvpo bhaved iti

uddhodd uttare veta-dvpa syt pdma-sammatam

kim ca-furthermore; visnu-purana-in the Visnu Purana; adau-and other Vedic literatures;moksa-dharme-in the Moksa-dharma; ca-also; kirtitam-described; ksira-abdhe-of the oceanof milk; uttare-on the northern; tire-shore; svetadvipa-Svetadvipa; bhavet-is; iti-thus;suddha-udat-from the pure ocean; uttare-in the north; svetadvipam-Svetadvipa; syat-is;padma-of the Padma Purana; sammatam-the opinion.

Viu Pura, Moka-dharma, and other scriptures say, vetadvpa is on the northernshore of the milk-ocean." Padma Pura says, "vetadvpa is north of the pure milk-ocean."

Texts 47 and 48

viu sattva tanottistre sattva-tanu smta

avatra-gaa csyabhavet sattva-tanus tath

bahiragam adhihnmiti v tasya tat tanu

ato nirguat samyaksarva-stre prasidhyati

visnu-Visnu; sattvam-the mode of goodness; tanoti-increases; iti-thus; sastre-in the Vedicliteratures; sattva-tanu-the word "sattva-tanu"; smrta-is stated; avatra-of incarnations;gana-the multitude; ca-also; asya-of Him; bhavet-is; sattva-tanu-"sattva-tanu"; tatha-in thesame way; bahirangam-external; adhisthanam-control; iti-thus; va-or; tasya-of Him; tat-therefore; tanu-the word "tanu" is used; ata-from this; nirgunata-position abode the modesof material nature; samyak-completely; sarva-in all; sastre-Vedic literatures; prasidhyati-isestablished.

All Vedic literatures explain that Lord Viu and His many incarnations are beyond theinfluence of the three modes of material nature. When the word "sattva-tanu" is used todescribe Him, it should be interpreted to mean either "He who expands the activities of themode of goodness (sattvam tanoti)" or "He who is the controller of the mode of goodness."

Text 49


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tath hi r-daame

harir hi nirgua sktpurua prakte para

sa sarva-dg upadrat

ta bhajan nirguo bhavet" iti

tatha hi-furthermore; sri-dasame-in the Tenth Canto of Srimad-Bhagavatam; hari-theSupreme Personality of Godhead, Viu; hi- certainly; nirgua-transcendental to all materialqualities; skt- directly; purua-the supreme enjoyer; prakte-material nature; para-beyond; sa-He; sarva-dk-the seer of everything; upadra- the overseer of everything;tam-Him; bhajan-by worshiping; nirgua- transcendental to material qualities; bhavet-onebecomes; iti-thus.

This is confirmed in rmad-Bhgavatam (10.88.5):

"r Hari, the Supreme Personality of Godhead, is situated beyond the range of materialnature; therefore He is the supreme transcendental person. He can see everything inside andoutside; therefore He is supreme overseer of all living entities. If someone takes shelter at Hislotus feet and worshps Him, he also attains a transcendental position."*

Texts 50 and 51

tena sattva-tanor asmtreysi syur itritam

ity ato vihit stretad-bhakter eva nityat

tena-by this; sattva-tano-of the spiritual form; asmat-this; sreyamsi-best; syu-are; iti;thus; iritam-it is said; iti-thus; ata-from this; vihita-placed; sastre-in the Vedic literatures;tat-bhakte-of His devotional service; eva-certainly; nityata-eternality.

In this way it is understood that the word "sattva-tanu" means "He who is the best." Thusthe scriptures establish the eternality of devotional service to the Lord.

Text 52

tath hi pdme


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smartavya satata viurvismartavyo na jtucit

sarve vidhi-niedh syuretayor eva kikar"

tatha hi-furthermore; padme-in the Padma Purana; smartavya-to be remembered; satatam-always; viu-Lord Viu; vismartavya-to be forgotten; na-not; jtucit-at any time; sarve-all; vidhi-niedh- rules and prohibitions mentioned in the revealed scripture or given bythe spiritual master; syu-should be; etayo-of these two principles (always to rememberKa or Viu and never to forget Him); eva-certainly; kikara-the servants.

Furthermore, in Padma Pura:

"Ka is the origin of Lord Viu. He should always be remembered and never forgotten atany time. All the rules and prohibitions mentioned in the stras should be the servants of

these two principles."*

Text 53

ata eva tatraiva

vymohya carcarasya jagatas te te purgamsta tam eva hi devat paramik jalpantu kalpvadhi

siddhnte punar eka eva bhagavn viu samstgama-vypreu vivecana-vyatikara nteu nicyate"

atah eva-therefore; tatra-there; eva-certainly; vyamohaya-for bewilderment; cara-acarasya-full of moving and non-moving creatures; jagata-of the universe; te te-whatever; purana-Puranas; agama-and other Vedic literatures; tam tam-whatever; eva-certainly; hi-indeed;devatam-deity; paramikam-supreme; jalpantu-may describe; kala-of the kalpa; avadhi-untilthe end; siddhante-in thek final conclusion; puna- again; eka-alone; eva-certainly;bhagavan-the Personality of Godhead; visnu-Visnu; samasta-all; agama-of Vedic literatures;vyaparesu-in the efforts; vivecana-vyatikaram-the discrimination; nitesu-in conclusivestatements; nisciyate-is conclusively established.

There it is also said:

"In order to bewilder the moving and non-moving inhabitants of the material universe, thePuras and other Vedic scriptures may sometimes say that this or that demigod is theSupreme Lord. The actual final conclusion of all Vedic literatures, however, is that only LordViu, and no one else, is the Supreme Personality of Godhead."


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Text 54

r-prathama-skandhe

mumukavo ghora-rpn

hitv bhta-patn athanryaa-kal nt

bhajanti hy anasyava" iti

sri-prathama-skandhe-in the First Canto of Srimad-Bhagavatam; mumukava-personsdesiring liberation; ghora-horrible, ghastly; rpn-forms like that; hitv-rejecting; bhta-patn-demigods; atha- for this reason; nryaa-the Personality of Godhead; kal-plenaryportions; nt-all-blissful; bhajanti-do worship; hi-certainly; anasyava-nonenvious; iti-thus.

In rmad-Bhgavatam (1.2.26):

"Those who are serious about liberation are certainly nonenvious, and they respect all. Yetthey reject the horrible and ghastly forms of the demigods and worship only the all-blissfulforms of Lord Viu and His plenary portions."*

Texts 55 and 56

atra sva harer evakal-abdena krtitaato vidhi-hardn

nikhiln su-parvanm

r-vio sva-vargebhyonynatbhiprakit

atra-here; svamsa-svamsa-vataras; hare-of Lord Hari; eva-certainly; kala-sabdena-by theword "kala"; kirtita-described; ata-therefore; vidhi-of Brahma; hara-Siva; adinam-and theother demigods; nikhilanam-all; su-parvanam-of the demigods; sri-visno-of Lord Visnu;

svamsa-vargebhya-than the incarnations; nyunata-inferior position; abhiprakasita-manifest.

The sva-avatras here are called kals. Brahm, iva, and all other demigods areinferior to the sva-avatras of Lord Viu.

Text 57


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yath tatraiva

athpi yat-pda-nakhvastajagad viricopahtrhambha

sea punty anyatamo mukundt

ko nma loke bhagavat-padrtha" iti

yatha-just as; tatra-there; eva-certainly; atha-therefore; api- certainly; yat-whose; pda-nakha-nails of the feet; avasam- emanating; jagat-the whole universe; virica-Brahmj;upahta- collected; arhaa-worship; ambha-water; sa-along with; am-Lord iva; punti-purifies; anyatama-who else; mukundt-besides the Personality of Godhead r Ka; ka-who; nma-name; loke-within the world; bhagavat-Supreme Lord; pada-position; artha-worth; iti- thus.

There it is also said (rmad-Bhgavatam 1.18.21):

Who can be worthy of the name of the Supreme Lord but the Personality of Godhead rKa? Brahmj collected the water emanating from the nails of His feet in order to award itto Lord iva as a worshipful welcome. This very water (the Ganges) is purifying the wholeuniverse, including Lord iva."*

Texts 58 and 59

mah-vrhe ca

matsya-krma-varhdysam vior abhedata

brahmdym asam proktprak tis tu samgam" iti

atra prak ti-abdenacic-chaktir abhidhyate

abhinna-bhinna-rpatvdasyaivokta samsm

maha-varahe-in the Maha-varaha Purana; ca-also; matsya-Matsya; kurma-Kurma; varaha-Varaha; adya-beginning with; sama-equal; visno-with Lord Visnu; abhedata-because ofnon-difference; brahma-adyam-with Brahma and the other demigods; asama-not equal;prokta-described; prakrti-nature; tu-but; sama-equal; asama-and not equal; iti-thus; atra-here; prakrti-sabdena-by the word "prakrti";cit-transcendental; sakti-potency; abhidhiyate-isnamed; abhinna-as not different; bhinna-rupatvat-and as different; asya-of Him; eva-certainly;ukta-described; sama-as equal; asama-and not equal.


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In Mah-varha Pura also:

"Matsya, Krma, Varha, and other incarnations are equal to Lord Viu, for they are not

different from Lord Viu Himself. Brahm and the other material demigods are described asnot equal to Lord Viu, although as His potency they are also equal to Him."

The word "prakti" (potency) here means spiritual potency". Because they aresimultaneously different and not different from the Lord, here it is said that they are bothequal to Him and not equal to Him.

Chapter Three

Llvatra-nirpaa

The Ll-avatras

Text 1

atha llvatr cavilikhyante yath-mati

rmad-bhgavatasynu-srea pryaas tv am

atha-now; lila-avatra-pastime incarnations; ca-also; vilkhyante-are described in writing;yatha-mati-as far as they are understood; srimad-bhagavatasya-of Srimad-Bhagavatam;anusarena-in accordance with the description; prayasa-primarily; tu-also; ami-they.

Now, primarily following rmad-Bhgavatam, I will write whatever I know of the ll-avatras (pastime incarnations).

Text 2

tatra r-catusana r-prathame

"sa eva prathama devakaumra sargam rita

cacra ducara brahmbrahmacaryam akhaitam" iti


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tatra-in that connection; sri-catuhsana-the Four Kumaras; sri-prathame-in the First Canto

of Srimad-Bhagavatam; sa-that; eva- certainly; prathamam-first; deva-Supreme Lord;kaumram-named the Kumras (unmarried); sargam-creation; rita-under; cacra-performed; ducaram-very difficult to do; brahm-in the order of Brahman; brahmacaryam-

under discipline to realize the Absolute (Brahman); akhaitam-unbroken; iti-thus.

The four Kumras are described in rmad-Bhgavatam (1.3.6):

"First of all, in the beginning of creation, there were the four unmarried sons of Brahm(the Kumras), who, being situated in a vow of celibacy, underwent severe austerities forrealization of the Absolute Truth."*

Texts 3 and 4

caturbhir avatro 'yameka eva sat mata

sana-abdt catusv evacatusana iti smta

uddha-jnasya bhakte capracrrtham avtart

pacabdhika-blbho

gaura kamalayonita

catubhi-with four; avatraj-incarnation; ayam-this; eka-one; eva-certainly; satam-by thedevotees; mata-considered; sana-sabdat-from the word "sana"; catuhsu-among the four; eva-certainly; catuh-sana-the word "catuhsana"; iti-thus; smrta-is described; suddha-pure;

jnanasya-of knowledge; bhakte-of devotional service; ca-also; pracara-preaching; artham-forthe purpose; avatarat-descended to this world; pancasa-five; abdhika-years old; bala-boys;abha-with the appearance; gaura-with fair complexions; kamalayonita-born from Brahma.

The devotees consider the four Kumras a single incarnation. In order to preachdevotional service and pure transcendental knowledge, they appear as the perpetually five

year old, fair-complexioned sons of the demigod Brahm.

Text 5

r-nrada tatraiva

"ttyam i-sarga vai


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devaritvam upetya satantra stvatam caa

naikarmya karma yata" iti

sri-narada-Narada Muni; tatra-there; eva-certainly; ttyam-the third one; i-sargam-the

millennium of the is; vai-certainly; devaritam-incarnation of the i amongst the demigods;upetya-having accepted; sa-he; tantram-exposition of the Vedas; stvatam-which isespecially meant for devotional service; caa-collected; naikarmyam- nonfruitive;karmam-of work; yata-from which; iti-thus.

Nrada Muni is described in rmad-Bhgavatam 1.3.8:

"In the millennium of the is, the Personality of Godhead accepted the third empoweredincarnation in the form of Devari Nrada, who is a great sage among the demigods. Hecollected expositions of the Vedas which deal with devotional service and which inspire

nonfruitive action."*

Texts 6 and 7

pravrtanya loke 'sminsva-bhakter eva sarvata

harir devari-rpeacandra-ubhro vidher abht

virbhydime brhmekalpa eva catusana

nrada cnuvartetekalpeu sakalev api

pravartanaya-in order to preach; loke asmin-in this material world; sva-bhakte-His owndevotional service; eva-certainly; sarvata-in all respects; hari-Lord Hari; devarsi-of NaradaMuni; rupena-in the form; candra-as the moon; subhra-splendid; vidhe-from Brahma;abhut-appeared; avirbhuya-having appeared; adime-in the first; brahma kalpe-in the Brahma-kalpa; eva-certainly; catuhsana-the Four Kumaras; narada-Narada Muni; ca-also;

anuvartete-they continue; kalpesu sakalesu-in all the succeeding kalpas; api-also.

To preach everything about His own devotional service, Lord Hari, who is splendid as themoon, appeared from the demigod Brahm as Devari Nrada. In the first kalpa, the Brahma-kapla, the four Kumras appear, and then Nrada follows them. This happens in every kalpa.

Text 8


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r-varha tatraiva

"dvitya tu bhavysyarastala-gat mahm

uddhariyann updattayajea saukara vapu"

sri-varaha-Lord Varaha; tatra-there; eva-certainly; dvityam-the second; tu-but; bhavya-for the welfare; asya-of this earth; rastala- of the lowest region; gatm-having gone; mahm-the earth; uddhariyan- lifting; updatta-established; yajea-the proprietor or the supremeenjoyer; saukaram-hoggish; vapu-incarnation.

Lord Varha is described in rmad-Bhgavatam 1.3.7:

"The supreme enjoyer of all sacrifices accepted the incarnation of a boar (the secondincarnation), and for the welfare of the earth He lifted the earth from the nether regions ofthe universe."*

Text 9

r-dvitye ca

"yatrodyata kiti-taloddharaya bibhrat

krau tanu sakala-yaja-maym anantaantar-mahrava upgatam di-daityata daraydrim iva vajra-dharo dadra" iti

sri-dvitiye-in the Second Canto of Srimad-Bhagavatam; ca-also; udyata-attempted; kiti-tala-the planet earth; uddharaya-for the matter of lifting; bibhrat-assumed; kraum-pastimes; tanum-form; sakala-total; yaja-maym-all-inclusive sacrifices; ananta-theUnlimited; antar-within the universe; mah-arave-the great Garbha Ocan; upgatam-havingarrived at; di-the first; daityam-demon; tam-him; daray-by the tusk; adrim-the flyingmountains; iva-like; vajra-dhara-the controller of the thunderbolts; dadra-pierced; iti-thus.

In rmad-Bhgavatam 2.7.1 also:

"Lord Brahm said: When the unlimitedly powerful Lord assumed the form of a boar as apastime, just to lift the planet earth, which was drowned in the great ocean of the universecalled the Garbhodaka, the first demon (Hirayka) appeared, and the Lord pierced himwith His tusk."*


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Text 10

dvr virst kalpe 'sminndye svyambhuvntare

ghrd vidher dharoddhtyai

ckye tu nrata

dvi-two times; avirasit-appeared; kalpe-kalpa; asmin-in this; adye-the first; svayambhuva-of Svayambhuva Manu; antare-during the reign; grhanat-from the nostril; vidhe-of Brahma;dhara-the earth; uddhrtyai- for the purpose of lifting; caksusiye-during the reign of CaksusaManu; tu- but; nirata-from the water.

In this, the first kalpa, He appeared twice. To rescue the eartb he appeared during theSvyambhuva-manvantara from Brahm's nostril, and during the Ckua-manvantara Heappeared from the water.

Texts 11 and 12

hirayka dharoddharenihantu dari-pugava

catupt r-varho 'saun-varha kvacin mata

kadcij jalada-ymakadcic candra-purayaja-mrti sthaviho 'ya

vara-dvaya-yuta smta

hiranyaksam-Hiranyaksa; dhara-of the earth uddare-during the lifting; nihantum-to lift;damstri-pungava-with great tusks; catuspat-four-legged beast; sri-varaha-Varaha; asau-this;nr-varaha-domestic boar; kvacit-sometimes; mata-considered; kadacit-sometimes; jalada-asa raincloud; syama-dark; kadacit-sometimes; candra-as the moon; pandura-white; yajna-murti-the recepient of sacrificial offerings; sthavistha-manifesting a gigantic form; ayam-He; varna-colors; dvaya-with two; yuta-endowed; smrta-described in Vedic literatures.

Lord Varha, the best of tusked beasts, appears to kill Hirayka and rescue the earth.Sometimes Varha is a wild animal of the forest and sometimes He is a domestic animal.Sometimes He is dark as a rain-cloud, and sometimes He is white as the moon. In this waySmti-stra describes two gigantic forms of Lord Varha, the form of Vedic sacrifices.


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Text 13

dakt prcetast siryate ckue 'ntare

atas tatraiva janmsya

hiraykasya yujyate

daksat-from Prajapati Daksa; pracetasat-the son of the Pracetas; srsti-the creation ofvarious living entities; sruyate-is heard (in the Sixth Canto of Srimad-Bhagavatam); caksuse-the reign of Caksusa Manu; antare-within; ata-from that; tatra-there; eva-certainly; janma-birth; asya-of him; hiranyaksasya-of Hiranyaksa; yujyate-occured.

The scriptures explain that the Pracet s' son, Daka, begat childred during the reign ofCakua Manu. It was then that Hirayka was born.

Text 14

tath hi r-caturthe

"ckue tv antare prpteprk-sarge kla-vidrute

ya sauarja praj isa dako daiva-codita" iti

tatha hi-furthermore; sri-aturthe-in the Fourth Canto of Srimad-Bhagavatam; ckue-

named Ckua; tu-but; antare-the manvantara; prpte-when it happened; prk-previous;sarge-creation; kla-vidrute- destroyed in due course of time; ya-one who; sasarja-created;praj- living entities; i-desirable; sa-he; daka-Daka-daiva-by the SupremePersonality of Godhead; codita-inspired; iti-thus.

In rmad-Bhgavatam 4.30.49:

"His previous body had been destroyed, but he, the same Daka, inspired by the supremewill, created all the desired living entities in the Ckua-manvantara."*

Text 15

uttnapda-vayntanayasya pracetasm

dakasyaiva diti putrhirayko dite suta


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uttanapada-of Maharaja Uttanapada; vamsyanam-of the descendents; tanayasya-of the son;pracetasam-of the Pracetas; daksasya-of Maharaja Daksa; eva-certainly; diti-Diti; putri-thedaughter; hiranyaksa- Hiranyaksa-dite-of Diti; suta-the son.

In King Uttnapda's dynasty, Diti was the daughter of the Pracets' son, Daka. Diti's sonwas Hirayka.

Text 16

kalprambhe tad nstisutotpattir manor api

kvsau pracetaso dakakv diti kv dite suta

kalpa-of the kalpa; arambhe-at the beginning; tada-then; na-no; asti-is; suta-of sons;

utpatti-birth; mano-of Manu; api-even; kva-where?; asau-he; pracetasa-son of thePracetas; daksa-Daksa; kva-where?; diti-is Diti; kva-where?;dite-of Diti; suta-the son.

In the beginning of the kalpa no one had been born yet, even from Manu. Where, then,was the Pracets' son, Daka? Where was Diti? Where was Diti's son?

Text 17

ata kla-dvayodbhtar-varhasya ceitamekatraivha maitreya

kattu prannurodhata

ata-therefore; kala-dvaya-udbhutam-occuring at two different times; sri-varahasya-of LordVaraha; cestitam-pastimes; ekatra-in one place; eva-certainly; aha-described; maitreya-Maitreya; ksattu-of Vidura; prasna-to the question; anurodhata-in compliance.

In answer to Vidura's question, Maitreya Muni described Lord Varha's pastimes at two

different times as if they had happened at the same time.

Text 18

madhye manvantarasyaivamune pn manu prati

pralayo 'sau babhvetipure kvcid ryate


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A cosmic devastation occurs at the end of each Manu's reign. This is described byMrkaeya Muni in the following verses of Viu-dharmottara Pura:

Text 21

manvantare parikedev manvantarevar

mahar-lokam athsdyatihanti gata-kalma

manvantare-when the reign of each Manu; pariksine-is concluded; deva-the demigods;manvantara-during the reign of Manu; isvara-controlling deities; mahah-lokam-the planetMaharloka; atha-then; asadya-arriving at; tisthanti-remain; gata-free; kalmasa-from all faults.

"When Manu's reign is ended the faultless demigods that controlled the world during themanvantara travel to the planet Maharloka and remain there.

Text 22

"manu ca saha akreadev ca yadu-nandana

brahmaloka prapadyantepunar-vtti-durlabham

manu-Manu; ca-also; saha-with; sakrena-Indra; deva-the demigods; ca-also; yadu-nandana-O descendant of Maharaja Yadu; brahmalokam-Brahmaloka; prapadyante-attain;puna-again; avartti-attainmentf; durlabham-is difficult.

"O Ydava, at that time Manu, Indra, and the demigods take shelter of Brahmaloka, whichis very difficult to attain.

Text 23

"bhtala satalam vajratoya-rp mahevara

rmi-ml mah-vegasarvam vrtva tisthati


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bhutalam-Bhutala planetary system; satalam-Satala planetary system; vajra-O vajra-toya-ofwater; rupi-in the form; maha-isvara-the Supreme Personality of Godhead; urmi-mali-theocean full of waves; maha-vega- powerful; sarvam-everything; avrtya-covering; tisthati-remains.

"O Vajra, then the Supreme Lord becomes a powerful, wave-garlanded ocean andcompletely covers the Bhtala and Satala planets.

Text 24

"bhrlokam rita sarvatad nayati ydava

na vinayanti rjendravirut kula-parvat

bhurlokam-on Bhurloka; asritam-situated; sarvam-everything; tada-then; nasyati-isdestroyed; yadava-O descendant of Maharaja Yadu; na-not; vinasyanti-are destroyed; raja-indra-O great king; visruta-celebrated; kula-parvata-great mountains.

"O Ydava, then everything in Bhrloka is destroyed. O king of kings, only the famousgreat mountains are not destroyed.

Text 25

"naur bhtv tu tad devmah yadu-kulodvaha

dhrayaty atha bjnisarvy evvieata

nau-a boat-bhutva-becoming; tu-also; tada-then; devi-the demigoddess; mahi-earth; yadu-kula-udvaha-O best of the Yadu dynasty; dharayati-protects; atha-then; bijani-seeds; sarvani-all; eva- certainly; avisesata-without discrimination.

"O best of the Yadu dynasty, then the earth-goddess becomes a boat and protects all seedswithout discrimination.

Texts 26 and 27

"bhaviya ca manus tatra


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krta-to Satya-yuga; tulyam-equal; tata-then; kalam-time; yavat-to which extent;

praksalanam-purifying; smrtam-considered; apa-waters; samam-equality; atha-then; yanti-attain; yatha-purvam-as before; nara-adhipa-O king; rsaya-the sages; ca-and; manu-Manu;ca-also; eva- certainly; sarvam-everything; kurvanti-will perform; te-they; tada-then; iti-thus.

"O king, then the time will become like Satya-yuga. the waters will recede to their normallevel, and Manu and the sages will recreate everything."

Text 30

manor ante layo nstimnave 'dari myay

viuneti bruvais tusvmibhir naia manyate

mano-of Manu; ante-at the end; laya-devastation; na-not; asti-is; manave-to Manu;adarsi-saw; mayaya-by the illusory potency maya; visnuna-by Visnu; iti-thus; bruvanai-speaking; tu-also; svamibhi-by Sridhara Svami; na-not; esa-this; manyate-is thought.

Saying "A cosmic devastation does not occur at the end of Manu's reign. That devastationis an illusion Lord Viu shows to Manu", rdhara Svm does not think there is such adevastation.

Text 31

r-matsya r-prathame

"rpa sa jaghe mtsyackuodadhi-samplave

nvy ropya mah-mayymapd vaivasvata manum"

sri-matsya-the Matsya incarnation; sri-prathame-in the First Canto of Srimad-Bhagavatam;

rpam-form; sa-He; jaghe-accepted; mtsyam-of a fish; ckua-Ckua; udadhi-water;samplave-inundation-nvi-on the boat; ropya-keeping on; nah-the earth; mayym-drownedin; apt- protected; vaivasvatam-Vaivasvata; manum-Manu, the father of man.

The fish-incarnation, Lord Matsya, is described in rmad-Bhgavatam 1.3.15:


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"When there was a complete inundation after the period of the Ckua Manu and thewhole world was deep within water, the Lord accepted the form of a fish and pretectedVaivasvata Manu, keeping him up on a boat."*

Text 32

r-dvitye ca

"matsyo yugnta-samaye manunopalabdhakomayo nikhila-jva-nikya-keta

visrasitn uru-bhaye salile mukhn medya tatra vijahra ha veda-mrgn"

sri-dvitiye-in the Second Canto of Srimad-Bhagavatam; ca-also; matsya-incarnation of thefish; yuga-anta-at the end of the millennium; samaye-at the time of; manun-the would-beVaivasvata Manu; upalabdha- seen; komaya-up to the earthly planets; nikhila-all; jva-

living entities; nikya-keta-shelter for; visrasitn-emanating from; uru- great; bhaye-out offear; salile-in the water; mukht-from the mouth; me-mine; dya-having taken to; tatra-there; vijahra-enjoyed; ha- certainly; veda-mrgn-all the Vedas.

Also in rmad-Bhgavatam 2.7.12:

"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, upto those in the earthly planets. Because of my fear of the vast water at the end of the

millennium, the Vedas come out of my (Brahm's) mouth, and the Lord enjoys those vastwaters and protects the Vedas."*

Text 33

pdme ca

"evam ukto hkeobrahma paramevara

matsya-rpa samsthya

pravivea mahodadhim" iti

padme-in the Padma Purana; ca-also; evam-in this way; ukta-spoken to; hrsikesa-themaster of the senses; brahmana-by Brahma; parama-isvara-the Supreme Controller; matsya-of a fish; rupam-the form; samasthaya-assuming; pravivesa-entered; maha-udadhim-the greatocean; iti-thus.


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Also in Padma Pura:

"When Brahm said this, the Supreme Personality of Godhead, the master of the senses,assumed the form of a fish and entered the waters of the ocean."

Text 34

matsyo 'pi prdurabhavaddv kalpe 'smin varha-vat

dau svyambhuvyasyadaitya ghnann aharac chrut

ante tu ckuyasyakp satyavrate 'karot

matsya-Matsya; api-also; pradurabhavat-appeared; dvih kalpe-asmin-in two kalpas;varaha-vat-as Varaha did; adau-at first; svayabhuvuyasya- ofthe reign of Svayambhuva Manu;

daityam-a demon; ghnan-killing; aharat- rescued; sruti-the Vedas; ante-at the end; tu-also;caksusiyasya-of the reign of Caksusa Manu; krpam-mercy; satyavrate-to Maharaja Satyavrata;akarot-gave.

Lord Matsya appeared in two kalpas, as Lord Varha had done. In the first appearance,during Svyambhuva Manu's reign, He killed a demon and rescued the Vedas. In the secondappearance, during Ckua Manu's reign, He was merciful to Satyavrata.

Text 35

antyena srdha-pdyenaproktam dyasya ceitam

prva-srdhena cntyasyamatsyo jeyo varha-vat

antyena-by the conclusion; sardha-padyena-by the half-verse; proktam-described; adyasya-of the first appearance; cestitam-pastimes; purva-sardhena-by the first half-verse; ca-also;antyasya-of the second appearance; matsya-Matsya; jneya-should be understood; varaha-vat; like Lord Varaha.

The first appearance of Lord Matsya is described in the quotations in Text 33 and thesecond half of Text 32. The second appearance is described in the quotations inText 31 andthe first half of Text 32. Thus Lord Matsya appeared as Lord Varha had.Text 36

upalakaam evaitadanya-manvantarasya ca


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viu-dharmottarj jeyprdurbhv caturdaa

upalaksanam-hint; eva-certainly; etat-this; anya-manvantarasya-of appearance during thereign of other Manus; ca-also; visnu-dharma-uttarat-from the Visnu-dharmottara Purana;

jneya-may be understood; pradurbhava- appearances; caturdasa-fourteen.

In this way there is a hint of Lord Matsya's appearance during the reigns of the otherManus. In this way from Viu-dharmottara Pura it is understood that Lord Matsyaappears fourteen times.

Text 37

r-yaja r-prathame

"tata saptama ktyrucer yajo 'bhyajyata

sa ymdyai sura-gaairapt svyambhuvntaram" iti

sri-yajna-Lord Yajna; sri-prathame-in the First Canto of Srimad-Bhagavatam; tata-afterthat; saptame-the seventh in the line; ktym-in the womb of Akti; ruce-by PrajpatiRuci; yaja- the Lord's incarnation as Yaja; abhyajyata-advented; sa-He; yma-dyai-with Yma and others; sura-gaai-with demigods; apt-ruled; svyambhuva-antaram-the

change of the period of Svyambhuva Manu; iti- thus.

Lord Yaja is described in rmad-Bhgavatam 1.3.12:

"The seventh incarnation was Yaja, the son of Prajpati Ruci and his wife Akti. Hecontrolled the period during the change of the Svyambhuva Manu and was assisted bydemigods such as His son Yama."*

Text 38

traym eva loknmahrti-harad asau

mtmahena manunharir ity api abdita

trayanam-of the three; eva-certainly; lokanam-planetary systems; maha-great; arti-sufferings; haranat-by removing; asau-He; matamahena-by His maternal grandfather;manuna-Manu; hari-Lord Hari; iti-thus; api-even; sabdita-named.


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Because Lord Yaja delivered (hari) the three planetary systems from great sufferings, Hewas given the name {.sy 168}hari" by His maternal grandfather, Manu.

Text 39

r-nara-nryaau tatraiva

"turye dharma-kal-sargenara-nryav

bhtvtmopaamopetamakarot ducara tapa" iti

sri-nara-narayanau-Nara Narayana Rsis; tatra-there; eva-certainly; turye-in the fourth of the

line; dharma-kal-wife of Dharmarja; sarge- being born of; nara-nryaau-named Nara andNryaa; -sages; bhtv-becoming; tma-upaama-controlling the senses; upetam-forachievement of; akarot-undertook; ducaram-very strenuous; tapa- penance; iti-thus.

Nara-Nryaa is are described in rmad-Bhgavatam 1.3.9:

"In the fourth incarnation, the Lord became Nara and Nryaa, the twin sons of the wifeof King Dharma. Thus He undertook severe and exemplary penances to control the senses."*

Text 40

stre 'nyau hari-kkhyvanayo sodarau smtau

ebhir eko 'vatra syccaturbhi sanakdi-vat

sastre-in the Vedic scriptures; anyau-two others; hari-Hari; krsna-and Krsna; akhyau-names; anayo-of whom; sodarau-brothers; smrtau-remembered; ebhi-by them; eka-one;avatra-incarnation; syat-may be; caturbhi-by the Four; sanaka-adi-the Kumaras headed bySanaka Kumara; vat-like.

In another scripture these two brothers, are called Hari and Ka. They are considered asingle incarnation, as are the four Kumras.

Text 41


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r-kapila tatraiva

"pacama kapilo nmasiddhea kla-viplutam

provcsuraye skhya

tattva-grma-vinirayam" iti

sri-kapila-Lord Kapila; tatra-there; eva-certainly; pacama-the fifth one; kapila-Kapila;nma-of the name; siddhea-the foremost amongst the perfect; kla-time; viplutam-lost;provca-said; suaye- unto the brhmaa named Asuri; skhyam-metaphysics; tattva-grma-the sum total of the creative elements; vinirayam-exposition; iti-thus.

Lord Kapila is described in rmad-Bhgavatam 1.3.10:

"The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave

an exposition of the creative elements and metaphysics to Asuri Brhmaa, for in course oftime this knowledge had been lost."*

Text 42

devahty kardamataprdurbhvam asau gata

prokta kapila-varatvtkapilkhyo viricin

devahutyam-in the womb of Devahuti; kardamata-from Kardama Muni; pradurbhavam-incarnation; asau-He; gata-accepted; prokta-described; kapila-varnatvat-because of Hisruddy complexion; kapila-akhya-named Kapila; virincina-by Brahma.

Kapila Muni appeared as the son of Kardama and Devahti. Because of His ruddycomplexion, Brahm gave Him the name Kapila.

Texts 43 and 44

pdme

"kapolo vsudevastattva skhya jagda ha

brahmdibhya ca devebhyobhgv-dibhyas tathaiva ca

tathaivsuraye sarva-


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vedrthir upabhitam

"sarva-veda-viruddha cakapilo 'nyo jagda ha

skhyam suraye 'nyasmai

ku-tarka-paribhitam"

kapila-Kapila; vasudeva-of Lord Vasudeva; amsa-plenary portion; tattvam sankhyam-theSankhya philosophy; jagada ha-spoke; brahma-adibhya-headed by Brahma; ca-also;devebhya-to the demigods; bhrgu-adibhya-to the sages, headed by Bhrgu Muni; tatha-inthe same way; ca-also; tatha-in the same way; eva-certainly; asuraye-to Asuri Brahmana;sarva-veda-arthaih upabrmhitam-with the poper understanding of the Vedas; sarva-all; veda-the Vedas; viruddham-contradicting; ca-also; kapila-Kapila; anya-another; jagada ha-spoke;sankhyam-Sankhya philosophy; asuraye-to Asuri Brahmana; anyasmai-another; ku-tarka-paribrmhitam-filled with faulty logic.

In Padma Pura:

"Lord Kapila, who is an aa-avatra of Lord Vsudeva, spoke the Skhya philosophy,which properly explains the meaning of the Vedas, to Asuri Brhmaa, the demigods headedby Brahm, and the great sages headed by Bhgu Muni. Then a different Kapila spoke adifferent Skhya phioosophy, full of faulty logic and in opposition to all the Vedas, to adifferent Asuri Brhmaa."

Text 45

r-datta r-dvitye

"atrer apatyam abhikkata ha tuodatta mayham iti yad bhagavn sa datta

yat-pda-pa kaja-parga-pavitra-dehyogarddhim pur ubhay yadu-haihaydh "

sri-datta-Dattatreya; sri-dvitiye-in the Second Canto of Srimad-Bhagavatam; atre-of thesage Atri; apatyam-issue; abhikkata- having prayed for; ha-said it; tua-being satisfied;

datta-given over; may-by me; aham-myself; iti-thus; yat-because; bhagavn-the Personalityof Godhead; sa-He; datta-Datttreya; yat-pda-one whose feet; pakaja-lotus; parga-dust;pavitra-purified; deh-body; yoga-mystic; ddhim-opulence; pu-got; ubhaym-for both theworlds; yadu-the father of the Yadu dynasty; haihaya-dy-and others, like King Haihaya.

Lord Datttreya is described in rmad-Bhgavatam 2.7.4:


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"The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promisedto incarnate as Atri's son, Datttreya (Datta, the son of Atri). And by the grace of the lotusfeet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained bothmaterial and spiritual blessings."*

Text 46

r-prathame

"aham atrer apatyatvavta prpto 'nasyay

nvkikm alarkyaprahlddibhya civn" iti

sri-prathame-in the First Canto of Srimad-Bhagavatam; aham-the sixth one; atre-of Atri;apatyatvam-sonship; vta-being prayed for; prpta-obtained; anasyay-by Anasy;

nvkikm-on the subject of transcendence; alarkya-unto Alarka; prahlda-dibhya-untoPrahlda and other; civn-spoke; iti-thus.

In rmad-Bhgavatam 1.3.11:

"The sixth incarnation of the purua was the son of the sage Atri. He was born from thewomb of Anasy, who prayed for an incarnation. He spoke on the subject of transcendenceto Alarka, Prahlda and others (Yadu, Haihaya, etc.)."*

Text 47

r-brahme tu kathitamatri-patnynasyay

prrthito bhagavn atrerapatyatvam upeyivn

sri-brahmande-in the Brahmanda Purana; tu-also; kathitam-described; atri-of Atri Muni;patnya-by the wife; anasuyaya-named Anasuya; prarthita-appealed; bhagavan-the SupremeLord; atre-of Atri Muni; apatyatvam upeyivan-became the child.

In Brahma Pura it is said that when Atri Muni's wife, Anasy, requested Him, theLord became her son.

Text 48

tath hi


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"vara dattvnasyyai

viu sarva-jagan-mayaatre putro 'bhavat tasy

sveccha-mnua-vigraha

datttreya iti khytoyati-vea-vibhita"

tatha hi-furthermore; varam-benediction; dattva-granding; anasuyayai-to Anasuya-devi;visnu-Lord Visnu; sarva-jagat-maya-the all-pervading controller of innumerable materialuniverses; atre-of Atri Muni; putra-the son; abhavat-became; tasyam-in her womb; sva-iccha-according to the desire of His devotees; manusa-in the world of human beings;vigraha-manifesting His form; dattatreya-as Dattatreya; iti-thus; khyata-famous; yati-of anascetic; vesa-with the garments; vibhusita-decorated.

The scriptures further explain:

"Lord Viu, who is present everywhere in all the worlds, granted Anasy's request andappeared in her womb as Atri Muni's son. By His own wish appearing in a humanlike form,and decorated with a sannys's garments. He was called Datttreya."

Text 49

r-hayara r-dvitye

"satre mamsa bhagavn haya-rathoskt sa yaja-puruas tapanya-vara

chandomayo makhamayo 'khila-devattmvco babhvur uat vasato 'sya nasta" iti

sri-hayasirsa-Lord Hayagriva; sri-dvitiye-in the Second Canto of Srimad-Bhagavatam; satre-in the sacrificial ceremonu; mama-of mine; sa- appeared; bhagavn-the Personality ofGodhead; haya-ra-with His horselike head; atha-thus; skt-directly; sa-He; yaja-purua-the person who is pleased by performances of sacrifice; tapanya-golden; vara-hue; handa-maya-personified Vedic hymns; makha-maya-personified sacrifices; akhila-all

that be; devat-tm- the soul of the dmigods; vca-sounds; babhvu-become audible;uat-very pleasing to hear; vasata-while breathing; asya-His; nasta-through the nostrils;iti-thus.

Lord Hayagrva is described in rmad-Bhgavatam 2.7.11:


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"The Lord appeared as the Hayagrva incarnation in a sacrifice performed by me (Brahm).He is the personified sacrifices, and the hue of His body is golden. He is the personified Vedasas well, and the Supersoul of all demigods. When He breathed, all the sweet sounds of theVedic hymns came out of His nostrils."*

Text 50

prdurbhyaiva yajgnerdnavau madhu-kaiabhau

hatv pratyanayad vednpunar vagvar-pati

pradurbhuya-having appeared; eva-certainly; yajna-of sacrifice; agne-from the fire;danavau-two demons; madhu-kaitabhau-name Madhi and Kaitabha; hatva-having killed;pratyanayat-returned; vedan-the Vedas; puna-again; vagisvari-pati-the master of the Vedas.

Appearing from the sacrificial fire, Lord Hayagrva, the master of the Vedas, killed thedemons Madhu and Kaiabha and recovered the Vedas.

Text 51

r-hasa r-dvitye

"tubhya ca nrada bha bhagavn vivddha-

bhvena sdhi paritua uvca yogamjna ca bhgavatam tma-satattva-dpayad vsudeva-ara vidur ajasaiva" iti

sri-hamsa-the Hamsa incarnation; sri-dvitiye-in the Second Canto of Srimad-Bhagavatam;tubhyam-unto you; ca-also; nrada-O Nrada; bham-very nicely; bhagavn-the Personalityof Godhead; vivddha- developed; bhvena-by transcendental love; sdhu-your goodness;paritua-being satisfied; uvca-described; yogam-service; jnam- knowledge; ca-also;bhgavatam-the science of God and His devotional service; tma-the self; sa-tattva-with alldetails; dpam-just like the light in the darkness; yat-that which; vsudeva-ara-those whoare souls surrendered unto Lord Vsudeva; vidu-know them; ajas- perfectly well; eva-as it

is; iti-thus.

Lord Hasa is described in rmad-Bhgavatam 2.7.19:


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"O Nrada, you were taught about the science of God and His transcendental lovingservice by the Personality of Godhead in His incarnation of Hasvatra. He was very muchpleased with you, due to your intense proportion of devotional service. He also explainedunto you, lucidly, the full science of devotional service, which is especially understandable bypersons who are souls surrendered unto Lord Vsudeva, the Personality of Godhead."*

Text 52

sakto 'khila-viveko 'hakra-nra-vibhga-vat

iti vyajann aya rja-haso vyakti jald gata

sakta-able; akhila-in all matters; viveka-discrimination; aham-I; ksira-of milk; nira-and ofwater; vibhaga-vat-with the distinction; iti-thus; vyanjan-appearing; ayam-this; raja-hamsa-regal swan; vyaktim- manifestation; jalat-from the water; gata-accepted.

A regal swan come from the water, the Lord said: "As a swan can divide milk and water,So I can understand the nature of everything."

Text 53

r-dhruvapriya tatraiva

"viddha sapatny-udita-patribhir anti rjoblo 'pi sann upagatas tapase vannitasm add dhruva-gati gate prasanno

divy stuvani munayo yad upary-adhastt" iti

sri-dhruvapriya-Dhruvapriya; tatra-there; eva-certainly; viddha- pinched by; sapatni-a co-wife; udita-uttered by; patribhi-by sharp words; anti-just before; rja-of the king; bla-aboy; api- although; san-being so; upagata-took to; tapase-severe penances; vanni-in a greatforest; tasmai-therefore; adt-gave as a reward; dhruva-gatim-a path to the Dhruva planet;gate-on being prayed for; prasanna-being satisfied; divy-denizens of higher planets;stuvani- do pray; munaya-great sages; yat-thereupon; upari-up; adhastt-down; iti-thus.

Lord Dhruvapriya is described in rmad-Bhgavatam 2.7.8:

"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, beingsatisfied by his prayer, awarded him the Dhruva planet, which is worshiped by great sages,both upward and downward."*


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Text 54

svyambhuve 'vattokternmna ckathand iha

yajdn ca tatroktyparieya pramata

prasiddhy pnigardhetitad-khydsya nigadyate

hastyam adrir ity daupadye govardhandri-vat

svayambhuve-during the reign of Svayambhuva Manu; avatra-of the incarnation; ukte-ofthe description; naman namna-of the name; ca-also; akathanat-from the description; iha-here; yajna-of Lord Yajna; adinam-and other incarnations; ca-also; tatra-there; uktya-by the

description; parisesya-remaining; pramanata-by measurement; prasiddhya-by fame;prsnigarbha-Prsnigarbha; iti-thus; tat-akhyasya-of that name; nigadyate-spoken; hasta ayamiti adrih iti adau-in Srimad-Bhagavatam 10. ;padye-in the verse; govardhana-adri-Govardhana Hill; vat-like.

Because this incarnation is described as having appeared in the reign of SvayambhuvaManu, because His name is not specifically given here, and because Lord Yaja and manyother incarnations have already been described, by the process of elimination it should besaid that this incarnation is Lord Pnigarbha. This is like Govardhana Hill in rmad-

Bhgavatam 10.21.18.

Note: It is clear that the unnamed hill in that verse is Govardhana Hill.

Text 55

tath r-daame

"tvam eva prva-sarge 'bh

pni svyambhuve satitadya sutap nma

prajpatir akalmaaaha suto vm abhava

pnigarbha iti ruta" iti


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tatha-just as; sri-dasame-in the Tenth Canto of Srimad-Bhagavatam; tvam-you; eva-indeed;prva-sarge-in a previous millennium; abh-became; pni-by the name Prsni;svyambhuve-the millennium of Svyambhuva Manu; sati-O supremely chaste; tad-at thattime; ayam-Vasudeva; sutap-Sutap; nma-by the name; prajpati-a Prajpati; akalmaa-aspotlessly pious person; aham-I; suta-the son; vm-of both of you; abhavam-became; pni-

garbha-celebrated as born of Pni; iti-thus; ruta-I am known; iti

laghubhagone

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