7) What are the various pastimes of the various incarnations of
God? (4.1); 4.2-23;
SB 11.4.2
çré-drumila uväca
yo vä anantasya gunän anantän
anukramiñyan sa tu bäla-buddhiù
rajäàsi bhümer gaëayet kathaïcit
kälena naiväkhila-çakti-dhämnaù
SYNONYMS
çré-drumilaù uväca—Çré Drumila said; yaù—who; vai—indeed;
anantasya—of the unlimited Lord; guruëä—the transcendental
qualities; anantän—which are unlimited; anukramiñyan—trying to
enumerate; saù—he; tucertainly; bäla-buddhiù—is a person of
childish intelligence; rajäàsi—the particles of dust; bhümeù—on the
earth; gaëayet—one may count; kathaïcit—somehow; kälena—in
time; na eva—but not; akhila-çaktidhämnaù—(the qualities) of the
reservoir of all potencies.
TRANSLATION
Çré Drumila said: Anyone trying to enumerate or describe fully the
unlimited qualities of the unlimited Supreme Lord has the intelligence
of a foolish child. Even if a great genius could somehow or other,
after a timeconsuming endeavor, count all the particles of dust on the
surface of the earth, such a genius could never count the attractive
qualities of the Personality of Godhead, who is the reservoir of all
potencies.
PURPORT
In reply to King Nimi's request that the nava-yogendras describe all
the qualities and pastimes of the Lord, Çré-Drumila here explains
that only the most foolish person would even attempt such a
comprehensive description of the unlimited qualities and pastimes of
the Personality of Godhead. Such foolish, childish persons, however,
are far more advanced than ignorant materialistic scientists who
actually try to describe all knowledge without even referring to the
Personality of Godhead. In other words, although it is impossible to
describe the Lord fully, foolish atheistic scientists attempt to describe
all knowledge without even having reached the most preliminary
knowledge of the Personality of Godhead. Such atheistic persons
should be understood to be shortsighted and of very weak
intelligence, despite their showy material achievements, which
ultimately end in great suffering and destruction. It is said that Lord
Anantadeva Himself, with His innumerable tongues, cannot even
begin to vibrate completely the glories of the Supreme Personality of
Godhead. The example given in this verse is very nice. No human
being can hope to count the number of particles on the surface of the
earth; therefore no one should foolishly try to understand the
Supreme Lord by his own tiny endeavor. One should submissively
hear knowledge of God as it is spoken by God Himself in Bhagavadgétä, and thus one should gradually be elevated to the stage of
hearing Çrémad-Bhägavatam. According to Caitanya Mahäprabhu,
by tasting a drop of seawater one can get a general idea of the flavor
of the entire ocean. Similarly, by submissively hearing about the
Personality of Godhead one can acquire a qualitative understanding
of the Absolute Truth, although quantitatively one's knowledge can
never be complete.
SB 11.4.3
bhütair yadä païcabhir ätma-såñöaiù
puraà viräjaà viracayya tasmin
sväàçena viñöaù puruñäbhidhänam
aväpa näräyaëa ädi-devaù
SYNONYMS
bhütaiù—by the material elements; yadä—when; païcabhiù—five
(earth, water, fire, air and ether); ätmasåñöaiù—created by Himself;
puram—the body; viräjam—of the universe in its subtle form;
viracayya—having constructed; tasmin—within that; sva-aàçena—in
the manifestation of His own plenary expansion; viñöaùentering;
puruña-abhidhänam—the
name
Puruña;
aväpa—assumed;
näräyaëaù—Lord Näräyaëa; ädi-devaùthe original Personality of
Godhead.
TRANSLATION
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.
PURPORT
The words bhütaiù païcabhiù in this verse refer to the five gross
material elements—earth, water, fire, air and sky—which form the
basic building blocks of the material world. When the conditioned
living entity enters within these five elements, consciousness
becomes manifest, along with the functions of the mind and
intelligence. Unfortunately, the consciousness manifest under the
modes of material nature is governed by ahaìkära, or false ego, in
which the living entity wrongly considers himself the enjoyer of the
material elements. Although the Supreme Personality of Godhead,
Puruñottama, enjoys His pure transcendental existence in the
spiritual sky, the material elements are also meant for His enjoyment,
through the process of yajïa, or sacrifice. This material world is called
Devé-dhäma, or the abode of the illusory energy of the Lord, Mäyädevé. The Brahma-saàhitä explains that the Supreme Person is not
at all attracted to His inferior energy, mäyä, but when the material
creation is used in the devotional service of the Lord, the Lord
becomes attracted by the devotion and sacrifice of the living entities,
and thus, indirectly, He is also the enjoyer of the material world.
We should not think that the pastimes of Lord Näräyaëa as the
Supersoul and creator of this universe are on a lower spiritual level
than Näräyaëa's eternal pastimes in the spiritual world. Were Lord
Näräyaëa in any way to diminish His transcendental bliss and
knowledge in His activities of material creation, He would have to be
considered a conditioned soul, affected by contact with the illusory
potency. But since Lord Näräyaëa is eternally aloof from the
influence of mäyä, His activities as the Supersoul of this universe are
exactly on the same transcendental level as His activities in the
spiritual world. All the activities of the Supreme Personality of
Godhead are part and parcel of His unlimited spiritual pastimes.
SB 11.4.4
yat-käya eña bhuvana-traya-sanniveço
yasyendriyais tanu-bhåtäm ubhayendriyäëi
jïänaà svataù çvasanato balam oja éha
sattvädibhiù sthiti-layodbhava ädi-karta
SYNONYMS
yat-käye—within whose body; eñaù—this; bhuvana-traya—of the
three planetary systems making up the universe; sanniveçaù—the
elaborate arrangement; yasya—of whom; indriyaiù—by the senses;
tanu-bhåtäm—of the embodied living beings; ubhaya-indriyäëi—both
kinds of senses (knowledge-acquiring and active); jïänam—
knowledge; svataù—directly from Him; çvasanataù—from His
breathing; balam—strength of the body; ojaù—strength of the
senses; éhä—activities; sattva-ädibhiù—by nature's modes of
goodness, passion and ignorance; sthiti—in maintenance; laya—
destruction; udbhave—and creation; ädi-kartä—the original doer.
TRANSLATION
Within His body are elaborately arranged the three planetary systems
of this universe. His transcendental senses generate the knowledgeacquiring and active senses of all embodied beings. His
consciousness generates conditioned knowledge, and His powerful
breathing produces the bodily strength, sensory power and
conditioned activities of the embodied souls. He is the prime mover,
through the agency of the material modes of goodness, passion and
ignorance. And thus the universe is created, maintained and
annihilated.
PURPORT
When a conditioned soul becomes completely exhausted by his
strenuous activities, or when he is overcome by disease, death or
fear, he loses all power to manifest practical knowledge or activities.
Thus we should understand that independent of the mercy of the
Supreme Personality of Godhead we can neither work nor cultivate
knowledge. By the mercy of the Personality of Godhead the
conditioned soul acquires a material body, which is a perverted
reflection of the unlimited spiritual body of the Lord. Thus the living
entity engages in ignorant materialistic activities for society,
friendship and love. But the entire program suddenly vanishes with
the unforeseen dissolution of the material body. Similarly, our
material knowledge is always subject to become null and void within
an instant, since the material nature is itself constantly changing. The
Supreme Personality of Godhead is the prime mover behind the
birth, maintenance and destruction of the universe. And the living
entity should try to understand that Personality of Godhead who has
given him so much facility for illusion. The Personality of Godhead
actually wants the conditioned soul to surrender to Him and regain an
eternal life of bliss and knowledge at the Lord's side. The conditioned
soul should reason, "If the Lord is giving me so much facility to merge
into ignorance, surely He will give even more facility to come out of
this ignorance if I humbly follow His direction without foolish
speculations."
This verse describes Garbhodakaçäyé Viñëu, the second phase of
the puruña incarnations of the Lord. This Garbhodakaçäyé Viñëu,
who is glorified in the Puruña-sükta prayers, expands Himself as the
Supersoul to enter the heart of every living being. Through chanting
the holy names of the Lord—Hare Kåñëa, Hare Kåñëa, Kåñëa
Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare
Hare—even in this degraded age one can find the Supreme Lord
within one's heart. The Lord is a person as much as we are, but He is
unlimited. Still, a personal loving relationship exists between the tiny
living entity and the unlimited Supreme Lord. In consideration of this
personal relationship, bhakti-yoga is the only suitable process by
which to come to the ultimate understanding of our constitutional
position as eternal servants of the Supreme Lord.
SB 11.4.5
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
SYNONYMS
ädau—in the beginning; abhüt—He became; çata-dhåtiù—Lord
Brahmä; rajasä—by the material mode of passion; asya—of this
universe; sarge—in the creation; viñëuù—Lord Viñëu; sthitau—in
maintenance; kratupatiù—the Lord of sacrifice; dvija—of the twiceborn brähmaëas; dharma—of the religious duties; setuù—the
protector; rudraù—Lord Çiva; apyayäya—for annihilation; tamasä—
by the mode of ignorance; puruñaù—the Supreme Person; saù—He;
ädyaù—original;
iti—thus;
udbhava-sthiti-layäù—creation,
maintenance and destruction; satatam—always; prajäsu—among
created beings.
TRANSLATION
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.
PURPORT
In the previous verse the Supreme Personality of Godhead was
described as ädi-kartä, the original person responsible for the
creation, maintenance and annihilation of the material world.
According to Çrédhara Svämé, ädi-kartä, or "the original doer,"
implies subsequent creators, maintainers and annihilators. Otherwise
there would be no meaning to the word ädi, or "original." Therefore
this verse describes that the Absolute Truth expands Himself into the
guëävatäras, or incarnations who carry out the creation, maintenance
and annihilation of the universe through the modes of passion,
goodness and ignorance respectively.
It is significant here that although this verse mentions creation
through the material mode of passion and annihilation through the
material mode of ignorance, it does not mention maintenance by
Viñëu through the material mode of goodness. That is because Viñëu
is viçuddha-sattva, or existing on the platform of unlimited
transcendental goodness. Although Lord Çiva and Lord Brahmä are
somewhat affected by their prescribed duties as superintendents of
the modes of nature, Lord Viñëu is viçuddha-sattva, completely
beyond contamination even by the material mode of goodness. As
described in the Vedas, na tasya käryaà karaëaà ca vidyate: the Lord
has no occupational duty. Whereas Lord Çiva and Lord Brahmä are
understood to be servants of the Lord, Viñëu is completely
transcendental.
According to Çréla Jéva Gosvämé, Viñëu, described in this verse as
kratu-patiù, the Lord of sacrifice, is understood to have appeared in a
previous age as the incarnation Suyajïa, the son of Prajäpati Ruci.
Whereas Brahmä and Çiva faithfully engage in service to the
Supreme Lord, Viñëu is the Supreme Lord Himself, and therefore His
activities of maintaining the brähmaëas and religious principles, as
mentioned in this verse (dvijadharma-setuù), are not occupational
duties but lélä. So in addition to being a guëävatära, Viñëu is also a
lélävatära, according to Çréla Jéva Gosvämé. The Mahäbhärata
(Çänti-parva) describes the birth of Lord Brahmfrom the lotus flower
emanating from Viñëu and the subsequent birth of Lord Çiva from the
angry eyes of Lord Brahmä. Viñëu, however, is the self-manifested
Personality of Godhead who enters the material universe by His own
internal potency, as stated in Çrémad-Bhägavatam (3.8.15):
tal loka-padmaà sa u eva viñëuù
prävéviçat sarva-guëävabhäsam
In conclusion, Lord Viñëu, the Supreme Personality of Godhead, is
the supreme controller whose personal form is full of eternal
existence, knowledge and bliss, who is beginningless but is the
beginning of everything, who is known as Govinda, and who is the
original cause of all causes, as stated in Brahma-saàhitä. Still, that
same eternal Lord manifests Himself as Brahmä and Çiva in the
sense that the primeval controllers Brahmä and Çiva manifest the
potency and supreme will of the Lord, although they themselves are
not supreme.
SB 11.4.6
dharmasya dakña-duhitary ajaniñöa mürtyäà
näräyaëo nara åñi-pravaraù praçäntaù
naiñkarmya-lakñaëam uväca cacära karma
yo 'dyäpi cästa åñi-varya-niñevitäìghriù
SYNONYMS
dharmasya—(the wife) of Dharma; dakña-duhitari—by the daughter
of Dakña; ajaniñöa—was born; mürtyämby Mürti; näräyaëaù naraù—
Nara-Näräyaëa; åñi-pravaraù—the best of sages; praçäntaù—
perfectly peaceful; naiñkarmya-lakñaëam—characterized by the
cessation of all material work; uväca—He spoke; cacära—and
performed; karma—the duties; yaù—who; adya api—even today;
ca—also; äste—is living; åñi-varya—by the greatest sages;
niñevita—being served; aìghriù—His feet.
TRANSLATION
Nara-Näräyaëa Åñi, who is perfectly peaceful and is the best of
sages, was born as the son of Dharma and his wife Mürti, the
daughter of Dakña. Nara-Näräyaëa Åñi taught the devotional service
of the Lord, by which material work ceases, and He Himself perfectly
practiced this knowledge. He is living even today, His lotus feet
served by the greatest of saintly persons.
PURPORT
It is understood that Nara-Näräyaëa Åñi spoke transcendental
knowledge to great saintly persons such as Närada Muni. On the
basis of these teachings, Närada was able to describe naiñkarmyam,
or the devotional service of the Lord, which eradicates material work,
as mentioned in Çrémad-Bhägavatam (1.3.8): tantraà sätvatam
äcañöa naiñkarmyaà karmaëäà yataù. The ätma-svarüpa, or eternal
form of the living entity, is devotional service to the Personality of
Godhead. But our perception of our eternal form is covered by a
material concept of life, just as our normal understanding of our life is
covered by a dream. Naiñkarmyam, or the cessation of material
work, is possible only by the devotional service of the Lord, as stated
by Närada Muni himself: naiñkarmyam apy acyuta-bhäva-varjitaà na
çobhate jïänam alaà niraïjanam (SB 1.5.12). The process of
transforming ordinary karma into naiñkarmya, or transcendental
work, is summarized by Çréla Prabhupäda in his commentary on this
verse spoken by Närada Muni. "Fruitive work, in which almost all
people in general are engaged, is always painful either in the
beginning or at the end. It can be fruitful only when made subservient
to the devotional service of the Lord. In the Bhagavad-gétä also it is
confirmed that the result of such fruitive work may be offered for the
service of the Lord, otherwise it leads to material bondage. The bona
fide enjoyer of the fruitive work is the Personality of Godhead, and
thus when it is engaged for the sense gratification of the living
beings, it becomes an acute source of trouble." According to the
Matsya Puräëa (3.10), Dharma, the father of Nara-Näräyaëa Åñi,
was born from the right breast of Brahmä and later married thirteen
of the daughters of Prajäpati Dakña. The Lord Himself appeared from
the womb of Mürti-devé.
SB 11.4.7
indro viçaìkya mama dhäma jighåkñatéti
kämaà nyayuìkta sa-gaëaà sa badary-upäkhyam
gatväpsaro-gaëa-vasanta-sumanda-vätaiù
stré-prekñaëeñubhir avidhyad atan-mahi-jïaù
SYNONYMS
indraù—Lord Indra; viçaìkya—fearing; mama—my; dhäma—
kingdom; jighåkñati—He wants to devour; itithinking thus; kämam—
Cupid; nyayuìkta—he engaged; sa-gaëam—with his associates;
saù—he (Cupid); badaré-upäkhyam—to the äçrama named
Badarikä; gatvä—going; apsaraù-gaëa—with the heavenly society
girls; vasanta—the spring season; su-manda-vätaiù—and the gentle
breezes; stré-prekñaëa—(consisting of) the glances of women;
iñubhiù—with his arrows; avidhyat—attempted to pierce; atat-mahijïaù—not knowing His greatness.
TRANSLATION
King Indra became fearful, thinking that Nara-Näräyaëa Åñi would
become very powerful by His severe penances and seize Indra's
heavenly kingdom. Thus Indra, not knowing the transcendental
glories of the incarnation of the Lord, sent Cupid and his associates
to the Lord's residence in Badarikäçrama. As the charming breezes
of spring created a most sensuous atmosphere, Cupid himself
attacked the Lord with arrows in the form of the irresistible glances of
beautiful women.
PURPORT
This verse and the following nine verses illustrate the Personality of
Godhead's opulence of supreme renunciation. The word atan-mahijïaù, "not understanding the glories of the Lord," indicates that King
Indra was placing the Personality of Godhead on the same level as
he himself, considering the Lord an ordinary enjoyer who would be
attracted by mundane sex life. Indra's plot to cause the falldown of
Nara-Näräyaëa Åñi could not affect the Lord, but it reveals the
shortsightedness of Indra himself. Because Indra is attached to his
heavenly kingdom, he took it for granted that the Supreme Lord was
performing austerities to acquire such flickering phantasmagoria as
the kingdom of heaven (tridaça-pür äkäça-puñpäyate).
SB 11.4.8
vijïäya çakra-kåtam akramam ädi-devaù
präha prahasya gata-vismaya ejamänän
mä bhair vibho madana märuta deva-vadhvo
gåhëéta no balim açünyam imaà kurudhvam
SYNONYMS
vijïäya—understanding perfectly; çakra—by Indra; kåtam—
committed; akramam—the offense; ädi-devaùthe original Personality
of Godhead; präha—He spoke; prahasya—laughing; gatavismayaù—free from pride; ejamänän—to those who were trembling;
mä bhaiù—please have no fear; vibho—O mighty one;
madanaCupid; märuta—O god of the wind; deva-vadhvaù—O wives
of the demigods; gåhëéta—please accept; naùfrom Us; balim—these
gifts; açünyam—not empty; imam—this (äçrama); kurudhvam—
please make.
TRANSLATION
The primeval Lord, understanding the offense committed by Indra,
did not become proud. Instead He spoke laughingly as follows to
Cupid and his followers, who were trembling before Him: "Do not
fear, O mighty Madana, O wind-god and wives of the demigods.
Rather, please accept these gifts I am offering you and kindly
sanctify My äçrama by your presence."
PURPORT
The word gata-vismayaù, or "free from false pride," is very
significant. If one becomes proud by performing severe penances,
such penances are considered material. One should not think, "I am
a great, austere personality." Çré Nara-Näräyaëa could immediately
understand the foolishness of Indra, and thus He was amused by the
whole situation. Cupid and the heavenly women, understanding their
great offense, were trembling before Nara-Näräyaëa in fear of
receiving a powerful curse. But the Lord, exhibiting most sublime
saintly behavior, reassured them by saying, mä bhaiù—"Don't worry
about it"—and actually offered them nice prasädam and articles of
worship. "If you do not give Me the opportunity to act as host to the
demigods and other respectable personalities," He said, "what will be
the use of My äçrama? My äçrama will be void without the
opportunity to receive respectable personalities such as you."
Similarly, the International Society for Krishna Consciousness is
establishing beautiful centers in all the major cities of the world. In
some of these centers, such as those in Los Angeles, Bombay,
London, Paris and Melbourne, the Society has established very
gorgeous preaching äçramas. But the Vaiñëavas who live in these
beautiful buildings feel that the buildings are void if guests do not
come to hear about Kåñëa and chant His holy name. Thus, one may
establish a beautiful äçrama not for one's personal sense gratification
but to execute Kåñëa consciousness peacefully and encourage
others to take to Kåñëa consciousness also.
SB 11.4.9
itthaà bruvaty abhaya-de nara-deva deväù
sa-vréòa-namra-çirasaù sa-ghåëaà tam ücuù
naitad vibho tvayi pare 'vikåte vicitraà
sväräma-dhéra-nikaränata-päda-padme
SYNONYMS
ittham—in this way; bruvati—when He had spoken; abhaya-de—the
giver of fearlessness; nara-deva—O King (Nimi); deväù—the
demigods (Cupid and his associates); sa-vréòa—out of shame;
namra—bowed; çirasaùwith their heads; sa-ghåëam—begging for
compassion; tam—to Him; ücuù—they said; na—is not; etat—this;
vibho—O almighty Lord; tvayi—for You; pare—the Supreme;
avikåte—unchanging; vicitram—anything surprising; sva-äräma—of
those who are self-satisfied; dhéra—and those who are soberminded; nikara—by great numbers; änata—bowed down to; pädapadme—whose lotus feet.
TRANSLATION
My dear King Nimi, when Nara-Näräyaëa Åñi thus spoke, eradicating
the fear of the demigods, they bowed their heads with shame and
addressed the Lord as follows, to invoke His compassion: Our dear
Lord, You are always transcendental, beyond the reach of illusion,
and therefore You are forever changeless. Your causeless
compassion toward us, despite our great offense, is not at all unusual
in You, since innumerable great sages who are self-satisfied and free
from anger and false pride bow down humbly at Your lotus feet.
PURPORT
The demigods said, "Our dear Lord, although ordinary living entities
such as the demigods and ordinary men are always disturbed by
material pride and anger, You are always transcendental. Therefore
it is not surprising that we fallible demigods could not appreciate Your
glories."
SB 11.4.10
tväà sevatäà sura-kåtä bahavo 'ntaräyäù
svauko vilaìghya paramaà vrajatäà padaà te
nänyasya barhiñi balén dadataù sva-bhägän
dhatte padaà tvam avitä yadi vighna-mürdhni
SYNONYMS
tväm—You; sevatäm—for those who are serving; sura-kåtäù—made
by the demigods; bahavaù—many; antaräyäù—disturbances; svaokaù—their own abode (the planets of the demigods); vilaìghya—
crossing beyond; paramam—the supreme; vrajatäm—who are going;
padam—to the abode; te—Your; na—there are not such; anyasya—
for another; barhiñi—in ritual sacrifices; balén—offerings; dadataù—
for one who is giving; sva-bhägän—the own shares (of the
demigods); dhatte—(the devotee) places; padam—his foot; tvam—
You; avitä—the protector; yadi—because; vighna—of the
disturbance; mürdhni—upon the head.
TRANSLATION
The demigods place many obstacles on the path of those who
worship You to transcend the temporary abodes of the demigods and
reach Your supreme abode. Those who offer the demigods their
assigned shares in sacrificial performances encounter no such
obstacles. But because You are the direct protector of Your devotee,
he is able to step over the head of whatever obstacle the demigods
place before him.
PURPORT
The demigods, headed by Kämadeva, or Cupid, recognizing their
offense at the lotus feet of the Personality of Godhead, NaraNäräyaëa Åñi, here point out the insignificant position of the
demigods in relation to the Supreme Lord. Just as a farmer must pay
a specific percentage of his agricultural profit to the king or political
head as tax money, all human beings must offer a percentage of
their material wealth to the demigods in sacrifice. In Bhagavad-gétä,
however, the Lord explains that the demigods are also His servants
and it is He Himself who awards all benedictions, through the agency
of the demigods. Mayaiva vihitän hi tän. Although a Vaiñëava, or
devotee of the Lord, has no need to worship the demigods, the
demigods, being proud of their exalted material position, sometimes
resent the exclusive devotion of the Vaiñëava to the Lord and thus try
to cause the devotee to fall down, as described in this verse (surakåtä bahavo 'ntaräyäù). But the demigods here point out that Kåñëa
is directly the protector of His devotees. Therefore, so-called
impediments become stimuli for further spiritual advancement for a
sincere devotee.
The demigods here state, "We thought, our dear Lord, that we
could disturb Your consciousness by our foolish tricks. But by Your
mercy even Your devotees pay little regard to us, so why should You
take our foolish behavior seriously?" The word yadi here is used to
indicate the certainty that Kåñëa is always the protector of His
surrendered devotees. Although there may be many obstacles on the
path of the sincere devotee who is preaching the glories of the Lord,
such obstacles increase the determination of the devotee. Therefore,
according to Çréla Jéva Gosvämé, the continuous obstacles
presented by the demigods form a kind of ladder or stairway upon
which the devotee steadily progresses back to the kingdom of God. A
similar verse appears in Çrémad-Bhägavatam (10.2.33):
tathä na te mädhava tävakäù kvacid
bhraçyanti märgät tvayi baddha-sauhådäù
tvayäbhiguptä vicaranti nirbhay
vinäyakänékapa-mürdhasu prabho
"O Mädhava, Supreme Personality of Godhead, Lord of the goddess
of fortune, if devotees completely in love with You sometimes fall
from the path of devotion, they do not fall like nondevotees, for You
still protect them. Thus they fearlessly traverse the heads of their
opponents and continue to progress in devotional service."
SB 11.4.11
kñut-tåö-tri-käla-guëa-märuta-jaihva-çaiñëän
asmän apära-jaladhén atitérya kecit
krodhasya yänti viphalasya vaçaà pade gor
majjanti duçcara-tapaç ca våthotsåjanti
SYNONYMS
kñut—hunger; tåö—thirst; tri-käla-guëa—the manifestations of the
three phases of time (such as heat and cold, rain and so on);
märuta—wind; jaihva—enjoyment of the tongue; çaiñëän—and of the
genitals; asmänourselves (in all these forms); apära—limitless; jaladhén—oceans; atitérya—having crossed over; kecit—some persons;
krodhasya—of anger; yänti—they come; viphalasya—which is
fruitless; vaçam—under the sway; pade—in the foot(print); goù—of a
cow; majjanti—they drown; duçcara—difficult to execute; tapaù—
their austerities; ca—and; våthä—without any good purpose;
utsåjanti—they throw away.
TRANSLATION
Some men practice severe penances to cross beyond our influence,
which is like an immeasurable ocean with endless waves of hunger,
thirst, heat, cold and the other conditions brought about by the
passing of time, such as the sensuous wind and the urges of the
tongue and sex organs. Nevertheless, although crossing this ocean
of sense gratification through severe penances, such persons
foolishly drown in a cow's hoofprint when conquered by useless
anger. Thus they exhaust the benefit of their difficult austerities in
vain.
PURPORT
Those who do not accept the devotional service of the Supreme Lord
can be considered in two categories. Those engaged in sense
gratification are easily conquered by the demigods through various
weapons such as hunger, thirst, sexual desire, lamentation for the
past and vain hoping for the future. Such materialistic fools,
infatuated with the material world, are easily controlled by the
demigods, who are the ultimate supplying agents of sense
gratification. But according to Çrédhara Svämé, persons who attempt
to subdue the desires of the material senses and thus avoid the
control of the demigods without surrendering to the Supreme Lord
are even more foolish than the sense gratifiers. Although crossing
the ocean of sense gratification, those who perform severe penances
without service to the Lord eventually drown in tiny puddles of anger.
One who simply performs material penances does not actually purify
his heart. By one's material determination one may restrict the
activities of the senses although one's heart is still filled with material
desires. The practical result of this is krodha, or anger. We have
seen artificial performers of penance who have become very bitter
and angry through denial of the senses. Being indifferent to the
Supreme Lord, such persons do not achieve ultimate liberation, nor
can they enjoy material sense gratification; rather, they become
angry, and through cursing others or enjoying false pride they
uselessly exhaust the results of their painful austerities. It is
understood that when a yogé curses he diminishes the mystic power
he has accumulated. Thus, anger gives neither liberation nor material
sense gratification but merely burns up all the results of material
penances and austerities. Being useless, such anger is compared to
a useless puddle found in a cow's hoofprint. Thus after crossing over
the ocean of sense gratification the great yogés who are indifferent to
the Supreme Lord drown in puddles of anger. Although the demigods
admit that the devotees of the Lord actually conquer the miseries of
material life, it is understood here that a similar result is not to be
obtained by so-called yogés who are not interested in devotional
service to the Supreme Lord.
SB 11.4.12
iti pragåëatäà teñäà
striyo 'ty-adbhuta-darçanäù
darçayäm äsa çuçrüñäà
sv-arcitäù kurvatér vibhuù
SYNONYMS
iti—thus; pragåëatäm—who were offering praise; teñäm—in their
presence; striyaù—women; ati-adbhutavery wonderful; darçanäù—in
appearance; darçayäm äsa—He showed; çuçrüñäm—reverential
service;
suarcitäù—nicely
decorated;
kurvatéù—performing;
vibhuù—the almighty Lord.
TRANSLATION
While the demigods were thus praising the Supreme Lord, the allpowerful Lord suddenly manifested before their eyes many women,
who were astonishingly gorgeous, decorated with fine clothes and
ornaments, and all faithfully engaging in the Lord's service.
PURPORT
Lord Nara-Näräyaëa showed His causeless mercy toward the
demigods by relieving them of their false prestige. Although the
demigods were proud of their personal beauty and female
companions, the Lord showed that He was already being adequately
served by innumerable gorgeous females, each of whom was far
more beautiful than any female companion imagined by the
demigods. The Lord manifested such uniquely attractive women
through His own mystic potency.
SB 11.4.13
te devänucarä dåñöv
striyaù çrér iva rüpiëéù
gandhena mumuhus täsäà
rüpaudärya-hata-çriyaù
SYNONYMS
te—they; deva-anucaräù—the followers of the demigods; dåñövä—
seeing; striyaù—these women; çréù—the goddess of fortune; iva—
as if; rüpiëéù—in person; gandhena—by the fragrance; mumuhuù—
they became bewildered; täsäm—of the women; rüpa—of the
beauty; audärya—by the magnificence; hata—ruined; çriyaùtheir
opulence.
TRANSLATION
When the followers of the demigods gazed upon the fascinating
mystic beauty of the women created by Nara-Näräyaëa Åñi and
smelled the fragrance of their bodies, the minds of these followers
became bewildered. Indeed, upon seeing the beauty and
magnificence of such women, the representatives of the demigods
were completely diminished in their own opulence.
SB 11.4.14
tän äha deva-deveçaù
praëatän prahasann iva
äsäm ekatamäà våìdhvaà
sa-varëäà svarga-bhüñaëäm
SYNONYMS
tän—to them; äha—said; deva-deva-éçaù—the Supreme Lord of all
lords; praëatän—who had bowed down to Him; prahasan iva—
almost smiling; äsäm—of these women; ekatamäm—one;
våìdhvam—please choose; savarëäm—suitable; svarga—of heaven;
bhüñaëäm—the ornament.
TRANSLATION
The Supreme Lord of lords then smiled slightly and told the
representatives of heaven, who were bowing down before Him,
"Please choose one of these women, whomever you find suitable for
you. She will become the ornament of the heavenly planets."
PURPORT
Nara-Näräyaëa Åñi was almost laughing upon seeing the defeat of
the demigods. However, being extremely grave, He did not actually
laugh. Although the demigods might have thought, "We are simply
low-class fools in comparison to these women," the Lord encouraged
them to choose one of the women, whomever they considered equal
in character to themselves. The beauty thus selected would become
the ornament of heaven.
SB 11.4.15
om ity ädeçam ädäya
natvä taà sura-vandinaù
urvaçém apsaraù-çreñöhäà
puraskåtya divaà yayuù
SYNONYMS
om iti—chanting oà to signify agreement; ädeçam—His order;
ädäya—taking; natvä—offering obeisances; tam—to Him; sura—of
the demigods; vandinaù—those servants; urvaçém—Urvaçi;
apsaraù-çreñöhäm—the best of the Apsaräs; puraù-kåtya—placing
in front (out of respect); divam—to heaven; yayuù—they returned.
TRANSLATION
Vibrating the sacred syllable oà, the servants of the demigods
selected Urvaçé, the best of the Apsaräs. Placing her in front of them
out of respect, they returned to the heavenly planets.
SB 11.4.16
indräyänamya sadasi
çåëvatäà tri-divaukasäm
ücur näräyaëa-balaà
çakras taträsa vismitaù
SYNONYMS
indräya—to Lord Indra; änamya—bowing down; sadasi—in his
assembly; çåëvatäm—while they were listening; tri-diva—the three
heavens; okasäm—whose residents; ücuù—they told; näräyaëabalam—about the strength of Lord Näräyaëa; çakraù—Indra; tatra—
at that; äsa—became; vismitaù—surprised.
TRANSLATION
The servants of the demigods reached the assembly of Indra, and
thus, while all the residents of the three heavens listened, they
explained to Indra the supreme power of Näräyaëa. When Indra
heard of Nara-Näräyaëa Åñi and became aware of his offense, he
was both frightened and astonished.
SB 11.4.17
haàsa-svarüpy avadad acyuta ätma-yogaà
dattaù kumära åñabho bhagavän pitä naù
viñëuù çiväya jagatäà kalayävatirëas
tenähåtä madhu-bhidä çrutayo hayäsye
SYNONYMS
haàsa-svarüpé—assuming His eternal form of the swan incarnation;
avadat—He spoke; acyutaù—the infallible Supreme Personality of
Godhead;
ätma-yogam—self-realization;
dattaù—Dattätreya;
kumäraù—the Kumära brothers, headed by Sanaka; åñabhaù—
Åñabhadeva; bhagavän—the Lord; pitä—father; naù—our; viñëuù
Lord Viñëu; çiväya—for the welfare; jagatäm—of all the world;
kalayä—by His secondary personal expansions; avatérëaù—
descending to this world; tena—by Him; ähåtäù—were brought back
(from the depths of Pätälaloka); madhu-bhidä—by the killer of the
demon Madhu; çrutayaù—the original texts of the Vedas; hayaäsye—in the horse-headed incarnation.
TRANSLATION
The infallible Supreme Personality of Godhead, Viñëu, has
descended into this world by His various partial incarnations such as
Lord Haàsa [the swan], Dattätreya, the four Kumäras and our own
father, the mighty Åñabhadeva. By such incarnations, the Lord
teaches the science of self-realization for the benefit of the whole
universe. In His appearance as Hayagréva He killed the demon
Madhu and thus brought the Vedas back from the hellish planet
Pätälaloka.
PURPORT
It is stated in the Skanda Puräëa that the Lord of the universe, Hari
Himself, once appeared in the form of a young brahmacäré named
Kumära and spoke transcendental knowledge to Sanat-kumära.
SB 11.4.18
gupto 'pyaye manur ilauñadhayaç ca mätsye
krauòe hato diti-ja uddharatämbhasaù kñmäm
kaurme dhåto 'drir amåtonmathane sva-påñöhe
grähät prapannam ibha-räjam amuïcad ärtam
SYNONYMS
guptaù—was protected; apyaye—during the annihilation; manuù—
Vaivasvata Manu; ilä—the earth planet; oñadhayaù—the herbs; ca—
and; mätsye—in His incarnation as a fish; krauòe—in His incarnation
as a boar; hataù—was killed; diti-jaù—the demoniac son of Diti,
Hiraëyäkña; uddharatä—by Him who was delivering; ambhasaù—
from the waters; kñmäm—the earth; kaurme—as a tortoise; dhåtaù—
was held; adriù—the mountain (Mandara); amåta-unmathane—when
the nectar was being churned (by the demons and demigods
together); sva-påñöhe—upon His own back; grähät—from the
crocodile; prapannam—surrendered; ibharäjam—the king of the
elephants; amuïcat—He freed; ärtam—distressed.
TRANSLATION
In His appearance as a fish, the Lord protected Satyavrata Manu, the
earth and her valuable herbs. He protected them from the waters of
annihilation. As a boar, the Lord killed Hiraëyäkña, the son of Diti,
while delivering the earth from the universal waters. And as a
tortoise, He lifted Mandara Mountain on His back so that nectar could
be churned from the ocean. The Lord saved the surrendered king of
the elephants, Gajendra, who was suffering terrible distress from the
grips of a crocodile.
SB 11.4.19
saàstunvato nipatitän çramaëän åñéàç ca
çakraà ca våtra-vadhatas tamasi praviñöam
deva-striyo 'sura-gåhe pihitä anäth
jaghne 'surendram abhayäya satäà nåsiàhe
SYNONYMS
saàstunvataù—who were offering prayers; nipatitän—fallen (into the
water in a cow's hoofprint); çramaëänthe ascetics; åñén—sages (the
Välakhilyas); ca—and; çakram—Indra; ca—and; våtra-vadhataù—
from killing Våträsura; tamasi—in darkness; praviñöam—absorbed;
deva-striyaù—the wives of the demigods; asura-gåhein the palace of
the demons; pihitäù—imprisoned; anäthäù—helpless; jaghne—He
killed; asura-indram—the king of the demons, Hiraëyakaçipu;
abhayäya—for the sake of giving fearlessness; satäm—to the saintly
devotees; nåsiàhe—in the incarnation of Nåsiàha.
TRANSLATION
The Lord also delivered the tiny ascetic sages called the Välakhilyas
when they fell into the water in a cow's hoofprint and Indra was
laughing at them. The Lord then saved Indra when Indra was
covered by darkness due to the sinful reaction for killing Våträsura.
When the wives of the demigods were trapped in the palace of the
demons without any shelter, the Lord saved them. In His incarnation
as Nåsiàha, the Lord killed Hiraëyakaçipu, the king of demons, to
free the saintly devotees from fear.
SB 11.4.20
deväsure yudhi ca daitya-patén surärthe
hatväntareñu bhuvanäny adadhät kaläbhiù
bhütvätha vämana imäm aharad baleù kñmäà
yäcïä-cchalena samadäd aditeù sutebhyaù
SYNONYMS
deva-asure—of the demigods and demons; yudhi—in the battle; ca—
and; daitya-patén—the leaders of the demons; sura-arthe—for the
sake of the demigods; hatvä—by killing; antareñu—during the reign
of each Manu; bhuvanäni—all the worlds; adadhät—protected;
kaläbhiù—by His various appearances; bhütvä—becoming; atha—
moreover; vämanaù—the incarnation as a dwarf brähmaëa boy;
imäm—this; aharat—took away; baleù—from Bali Mahäräja;
kñmäm—earth; yäcïä-chalena—on the excuse of begging for charity;
samadätgave; aditeù—of Aditi; sutebhyaù—to the sons (the
demigods).
TRANSLATION
The Supreme Lord regularly takes advantage of the wars between
the demons and demigods to kill the leaders of the demons. The
Lord thus encourages the demigods by protecting the universe
through His various incarnations during the reigns of each Manu. The
Lord also appeared as Vämana and took the earth away from Bali
Mahäräja on the plea of begging three steps of land. The Lord then
returned the entire world to the sons of Aditi.
SB 11.4.21
niùkñatriyäm akåta gäà ca triù-sapta-kåtvo
rämas tu haihaya-kuläpyaya-bhärgavägniù
so 'bdhià babandha daça-vaktram ahan sa-laìkaà
sétä-patir jayati loka-mala-ghna-kéåtiù
SYNONYMS
niùkñatriyäm—devoid of members of the warrior class; akåta—He
made; gäm—the earth; ca—and; triù-saptakåtvaù—three times
seven (twenty-one) times; rämaù—Lord Paraçuräma; tu—indeed;
haihaya-kula—of the dynasty of Haihaya; apyaya—the destruction;
bhärgava—descending from Bhågu Muni; agniù—the fire; saùHe;
abdhim—the ocean; babandha—brought under subjection; daçavaktram—the ten-headed Rävaëa; ahankilled; sa-laìkam—along with
all the soldiers of his kingdom, Laìkä; sétä-patiù—Lord Rämacandra,
the husband of Sétä; jayati—is always victorious; loka—of the entire
world; mala—the contamination; ghnawhich destroys; kértiù—the
recounting of whose glories.
TRANSLATION
Lord Paraçuräma appeared in the family of Bhågu as a fire that
burned to ashes the dynasty of Haihaya. Thus Lord Paraçuräma rid
the earth of all kñatriyas twenty-one times. The same Lord appeared
as Rämacandra, the husband of Sétädevé, and thus He killed the
ten-headed Rävaëa, along with all the soldiers of Laìkä. May that Çré
Räma, whose glories destroy the contamination of the world, be
always victorious.
PURPORT
According to Çréla Çrédhara Svämé, Lord Rämacandra was more or
less a contemporary incarnation for the nine Yogendras. Thus they
have offered particular respect to Lord Rämacandra, as indicated by
the word jayati.
SB 11.4.22
bhümer bharävataraëäya yaduñv ajanm
jätaù kariñyati surair api duñkaräëi
vädair vimohayati yajïa-kåto 'tad-arhän
çüdrän kalau kñiti-bhujo nyahaniñyad ante
SYNONYMS
bhümeù—of the earth; bhara—the burden; avataraëäya—to diminish;
yaduñu—in the Yadu dynasty; ajanmäthe unborn Lord; jätaù—taking
birth; kariñyati—He will perform; suraiù—by the demigods; api—
even; duñkaräëi—difficult deeds; vädaiù—by speculative arguments;
vimohayati—He will bewilder; yajïa-kåtaùthe performers of Vedic
sacrifices; atat-arhän—who are unfit to be so engaged; çüdrän—the
low-class men; kalau—in the degraded age of Kali; kñiti-bhujaù—
rulers; nyahaniñyat—He will kill; ante—at the end.
TRANSLATION
To diminish the burden of the earth, the unborn Lord will take birth in
the Yadu dynasty and perform feats impossible even for the
demigods. Propounding speculative philosophy, the Lord, as
Buddha, will bewilder the unworthy performers of Vedic sacrifices.
And as Kalki the Lord will kill all the low-class men posing as rulers at
the end of the age of Kali.
PURPORT
It is understood that in this verse the description of the Lord's
appearance in the Yadu dynasty refers to the appearance of both
Kåñëa and Balaräma, who together removed the demoniac rulers
who were burdening the earth. Çréla Jéva Gosvämé has pointed out
that the description of the incarnations to deal with çüdrän, or
lowclass men, refers to both Buddha and Kalki. Those who misuse
Vedic sacrifice to engage in gross sense gratification, such as the
sinful killing of animals, are certainly in the category of çüdra, as are
the so-called political leaders of Kali-yuga who perform many
atrocities in the name of state management.
SB 11.4.23
evaà-vidhäni janmäni
karmäëi ca jagat-pateù
bhüréëi bhüri-yaçaso
varëitäni mahä-bhuja
SYNONYMS
evam-vidhäni—just like these; janmäni—appearances; karmäëi—
activities; ca—and; jagat-pateù—of the Lord of the universe;
bhüréëi—innumerable; bhüri-yaçasaù—very glorious; varëitäni—
described; mahä-bhuja—O mighty-armed King Nimi.
TRANSLATION
O mighty-armed King, there are innumerable appearances and
activities of the Supreme Lord of the universe similar to those I have
already mentioned. In fact, the glories of the Supreme Lord are
unlimited.