Professional Documents
Culture Documents
Prayers PDF
Prayers PDF
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Prayers by Satyavrata SB 8.24.46-53 .................................................................. 122
Prayers by The Demigods SB 10.2.26-41............................................................ 125
Prayers by Nala Kubera SB 10.10.29-38 ............................................................. 130
Prayers by Brahma SB 10.14.1-40 ...................................................................... 132
Prayers by Wives of Kaliya SB 10.16.33-53 ........................................................ 143
Venu Geet SB 10.21.5, 7-20 ................................................................................ 148
Prayers by Indra SB 10.27.4-13 ........................................................................... 152
Pranaya Geet SB 10.29.31-41 ............................................................................. 154
Gopi Geet SB 10.31.1-19 ..................................................................................... 157
Yugal Geet SB 10.35.2-25 ................................................................................... 162
Viraha Geet SB 10.39.19-31 ................................................................................ 167
Prayers by Akrura SB 10.40.1-30 ........................................................................ 171
Brahmar Geet SB 10.47.12-21............................................................................. 177
Prayers by Muchukunda SB 10.51.45-57 ............................................................ 180
Rukmini’s prayers (letter) to Krishna SB 10.52.37-43 .......................................... 183
Prayers by Rudra (Bana’s battle) SB 10.63.34-45 ............................................... 185
Prayers By Vedas SB 10.87.14-41 ...................................................................... 188
Prayers by Uddhava SB 11.7.14-18..................................................................... 197
Song of the Avanti Brahmana SB 11.23.1-61 ...................................................... 198
The Aila Gita SB 11.26.1-35 ................................................................................ 212
The Bhumi Geeta SB 12.3.1-52 ........................................................................... 220
Mārkaṇḍeya’s Prayers to Nara-Nārāyaṇa Ṛṣi SB 12.8.40-49 .............................. 231
Dharana: Meditation on the Form of the Supreme Lord ....................................... 234
Dharana: Meditation on the individual limbs of the Supreme Lord ....................... 235
Sri Brahma Samhita ............................................................................................. 239
Mukunda-mala-stotra ........................................................................................... 246
Govinda-Damodara Stotram ................................................................................ 262
Narasimha Kavacam ............................................................................................ 270
Narayana Kavach SB 6.8.1-42............................................................................. 275
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Prayers by Vyasadev SB 1.1.1-3
SB 1.1.1
oṁ namo bhagavate vāsudevāya
janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ’mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi
O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful
obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval
cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly
and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond
Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being.
By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory
representations of water seen in fire, or land seen on water. Only because of Him do the material universes,
temporarily manifested by the reactions of the three modes of nature, appear factual, although they are
unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode,
which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the
Absolute Truth.
SB 1.1.2
dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt
dharmaḥ — religiosity; projjhita — completely rejected; kaitavaḥ — covered by fruitive intention; atra —
herein; paramaḥ — the highest; nirmatsarāṇām — of the one-hundred-percent pure in heart; satām —
devotees; vedyam — understandable; vāstavam — factual; atra — herein; vastu — substance; śivadam —
well-being; tāpa-traya — threefold miseries; unmūlanam — causing uprooting of; śrīmat — beautiful;
bhāgavate — the Bhāgavata Purāṇa; mahā-muni — the great sage (Vyāsadeva); kṛte — having compiled;
kim — what is; vā — the need; paraiḥ — others; īśvaraḥ — the Supreme Lord; sadyaḥ — at once; hṛdi —
within the heart; avarudhyate — becomes compact; atra — herein; kṛtibhiḥ — by the pious men; śuśrūṣubhiḥ
— by culture; tat-kṣaṇāt — without delay.
Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds
the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is
reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful
Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization.
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What is the need of any other scripture? As soon as one attentively and submissively hears the message of
Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.
SB 1.1.3
nigama-kalpa-taror galitaṁ phalaṁ
śuka-mukhād amṛta-drava-saṁyutam
pibata bhāgavataṁ rasam ālayam
muhur aho rasikā bhuvi bhāvukāḥ
nigama — the Vedic literatures; kalpa-taroḥ — the desire tree; galitam — fully matured; phalam — fruit; śuka
— Śrīla Śukadeva Gosvāmī, the original speaker of Śrīmad-Bhāgavatam; mukhāt — from the lips of; amṛta —
nectar; drava — semisolid and soft and therefore easily swallowable; saṁyutam — perfect in all respects;
pibata — do relish it; bhāgavatam — the book dealing in the science of the eternal relation with the Lord;
rasam — juice (that which is relishable); ālayam — until liberation, or even in a liberated condition; muhuḥ —
always; aho — O; rasikāḥ — those who are full in the knowledge of mellows; bhuvi — on the earth; bhāvukāḥ
— expert and thoughtful.
O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic
literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more
tasteful, although its nectarean juice was already relishable for all, including liberated souls.
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1.2.3 Let me offer my respectful
yaḥ svānubhāvam akhila-śruti-sāram ekam obeisances unto him [Śuka], the
adhyātma-dīpam atititīrṣatāṁ tamo ’ndham spiritual master of all sages, the
saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ son of Vyāsadeva, who, out of
taṁ vyāsa-sūnum upayāmi guruṁ munīnām his great compassion for those
gross materialists who struggle to
yaḥ — he who; sva-anubhāvam — self-assimilated (experienced); akhila cross over the darkest regions of
— all around; śruti — the Vedas; sāram — cream; ekam — the only one; material existence, spoke this
adhyātma — transcendental; dīpam — torchlight; atititīrṣatām — desiring most confidential supplement to
to overcome; tamaḥ andham — deeply dark material existence; the cream of Vedic knowledge,
saṁsāriṇām — of the materialistic men; karuṇayā — out of causeless after having personally
mercy; āha — said; purāṇa — supplement to the Vedas; guhyam — very assimilated it by experience.
confidential; tam — unto him; vyāsa-sūnum — the son of Vyāsadeva;
upayāmi — let me offer my obeisances; gurum — the spiritual master;
munīnām — of the great sages.
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1.2.7 By rendering devotional service
vāsudeve bhagavati unto the Personality of Godhead,
bhakti-yogaḥ prayojitaḥ Śrī Kṛṣṇa, one immediately
janayaty āśu vairāgyaṁ acquires causeless knowledge
jñānaṁ ca yad ahaitukam and detachment from the world.
vadanti — they say; tat — that; tattva-vidaḥ — the learned souls; tattvam
— the Absolute Truth; yat — which; jñānam — knowledge; advayam —
nondual; brahma iti — known as Brahman; paramātmā iti — known as
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Paramātmā; bhagavān iti — known as Bhagavān; śabdyate — it so
sounded.
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1.2.16 O twice-born sages, by serving
śuśrūṣoḥ śraddadhānasya those devotees who are
vāsudeva-kathā-ruciḥ completely freed from all vice,
syān mahat-sevayā viprāḥ great service is done. By such
puṇya-tīrtha-niṣevaṇāt service, one gains affinity for
hearing the messages of
śuśrūṣoḥ — one who is engaged in hearing; śraddadhānasya — with Vāsudeva.
care and attention; vāsudeva — in respect to Vāsudeva; kathā — the
message; ruciḥ — affinity; syāt — is made possible; mahat-sevayā — by
service rendered to pure devotees; viprāḥ — O twice-born; puṇya-tīrtha
— those who are cleansed of all vice; niṣevaṇāt — by service.
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1.2.20 Thus established in the mode of
evaṁ prasanna-manaso unalloyed goodness, the man
bhagavad-bhakti-yogataḥ whose mind has been enlivened
bhagavat-tattva-vijñānaṁ by contact with devotional service
mukta-saṅgasya jāyate to the Lord gains positive
scientific knowledge of the
evam — thus; prasanna — enlivened; manasaḥ — of the mind; Personality of Godhead in the
bhagavat-bhakti — the devotional service of the Lord; yogataḥ — by stage of liberation from all
contact of; bhagavat — regarding the Personality of Godhead; tattva — material association.
knowledge; vijñānam — scientific; mukta — liberated; saṅgasya — of
the association; jāyate — becomes effective.
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1.2.24 Firewood is a transformation of
pārthivād dāruṇo dhūmas earth, but smoke is better than
tasmād agnis trayīmayaḥ the raw wood. And fire is still
tamasas tu rajas tasmāt better, for by fire we can derive
sattvaṁ yad brahma-darśanam the benefits of superior
knowledge [through Vedic
pārthivāt — from earth; dāruṇaḥ — firewood; dhūmaḥ — smoke; tasmāt sacrifices]. Similarly, passion
— from that; agniḥ — fire; trayī — Vedic sacrifices; mayaḥ — made of; [rajas] is better than ignorance
tamasaḥ — in the mode of ignorance; tu — but; rajaḥ — the mode of [tamas], but goodness [sattva] is
passion; tasmāt — from that; sattvam — the mode of goodness; yat — best because by goodness one
which; brahma — the Absolute Truth; darśanam — realization. can come to realize the Absolute
Truth.
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1.2.28 - 29 In the revealed scriptures, the
vāsudeva-parā vedā ultimate object of knowledge is
vāsudeva-parā makhāḥ Śrī Kṛṣṇa, the Personality of
vāsudeva-parā yogā Godhead. The purpose of
vāsudeva-parāḥ kriyāḥ performing sacrifice is to please
Him. Yoga is for realizing Him. All
vāsudeva-paraṁ jñānaṁ fruitive activities are ultimately
vāsudeva-paraṁ tapaḥ rewarded by Him only. He is
vāsudeva-paro dharmo supreme knowledge, and all
vāsudeva-parā gatiḥ severe austerities are performed
to know Him. Religion [dharma] is
vāsudeva — the Personality of Godhead; parāḥ — the ultimate goal; rendering loving service unto
vedāḥ — revealed scriptures; vāsudeva — the Personality of Godhead; Him. He is the supreme goal of
parāḥ — for worshiping; makhāḥ — sacrifices; vāsudeva — the life.
Personality of Godhead; parāḥ — the means of attaining; yogāḥ —
mystic paraphernalia; vāsudeva — the Personality of Godhead; parāḥ —
under His control; kriyāḥ — fruitive activities; vāsudeva — the
Personality of Godhead; param — the supreme; jñānam — knowledge;
vāsudeva — the Personality of Godhead; param — best; tapaḥ —
austerity; vāsudeva — the Personality of Godhead; paraḥ — superior
quality; dharmaḥ — religion; vāsudeva — the Personality of Godhead;
parāḥ — ultimate; gatiḥ — goal of life.
1.2.30 In the beginning of the material
sa evedaṁ sasarjāgre creation, that Absolute
bhagavān ātma-māyayā Personality of Godhead
sad-asad-rūpayā cāsau [Vāsudeva], in His transcendental
guṇamayāguṇo vibhuḥ position, created the energies of
cause and effect by His own
saḥ — that; eva — certainly; idam — this; sasarja — created; agre — internal energy.
before; bhagavān — the Personality of Godhead; ātma-māyayā — by
His personal potency; sat — the cause; asat — the effect; rūpayā — by
forms; ca — and; asau — the same Lord; guṇa-maya — in the modes of
material nature; aguṇaḥ — transcendental; vibhuḥ — the Absolute.
1.2.31 After creating the material
tayā vilasiteṣv eṣu substance, the Lord [Vāsudeva]
guṇeṣu guṇavān iva expands Himself and enters into
antaḥ-praviṣṭa ābhāti it. And although He is within the
vijñānena vijṛmbhitaḥ material modes of nature and
appears to be one of the created
tayā — by them; vilasiteṣu — although in the function; eṣu — these; beings, He is always fully
guṇeṣu — the modes of material nature; guṇavān — affected by the enlightened in His transcendental
modes; iva — as if; antaḥ — within; praviṣṭaḥ — entered into; ābhāti — position.
appears to be; vijñānena — by transcendental consciousness;
vijṛmbhitaḥ — fully enlightened.
1.2.32 The Lord, as Supersoul,
yathā hy avahito vahnir pervades all things, just as fire
dāruṣv ekaḥ sva-yoniṣu permeates wood, and so He
nāneva bhāti viśvātmā appears to be of many varieties,
bhūteṣu ca tathā pumān though He is the absolute one
without a second.
yathā — as much as; hi — exactly like; avahitaḥ — surcharged with;
vahniḥ — fire; dāruṣu — in wood; ekaḥ — one; sva-yoniṣu — the source
of manifestation; nānā iva — like different entities; bhāti — illuminates;
viśva-ātmā — the Lord as Paramātmā; bhūteṣu — in the living entities;
ca — and; tathā — in the same way; pumān — the Absolute Person.
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1.2.33 The Supersoul enters into the
asau guṇamayair bhāvair bodies of the created beings who
bhūta-sūkṣmendriyātmabhiḥ are influenced by the modes of
sva-nirmiteṣu nirviṣṭo material nature and causes them
bhuṅkte bhūteṣu tad-guṇān to enjoy the effects of these
modes by the subtle mind.
asau — that Paramātmā; guṇa-mayaiḥ — influenced by the modes of
nature; bhāvaiḥ — naturally; bhūta — created; sūkṣma — subtle; indriya
— senses; ātmabhiḥ — by the living beings; sva-nirmiteṣu — in His own
creation; nirviṣṭaḥ — entering; bhuṅkte — causes to enjoy; bhūteṣu — in
the living entities; tat-guṇān — those modes of nature.
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SB 1.7.24 And yet, though You are beyond
sa eva jīva-lokasya the purview of the material
māyā-mohita-cetasaḥ energy, You execute the four
vidhatse svena vīryeṇa principles of liberation
śreyo dharmādi-lakṣaṇam characterized by religion and so
on for the ultimate good of the
saḥ — that Transcendence; eva — certainly; jīva-lokasya — of the conditioned souls.
conditioned living beings; māyā-mohita — captivated by the illusory
energy; cetasaḥ — by the heart; vidhatse — execute; svena — by Your
own; vīryeṇa — influence; śreyaḥ — ultimate good; dharma-ādi — four
principles of liberation; lakṣaṇam — characterized by.
SB 1.7.25 Thus You descend as an
tathāyaṁ cāvatāras te incarnation to remove the burden
bhuvo bhāra-jihīrṣayā of the world and to benefit Your
svānāṁ cānanya-bhāvānām friends, especially those who are
anudhyānāya cāsakṛt Your exclusive devotees and are
constantly rapt in meditation upon
tathā — thus; ayam — this; ca — and; avatāraḥ — incarnation; te — You.
Your; bhuvaḥ — of the material world; bhāra — burden; jihīrṣayā — for
removing; svānām — of the friends; ca ananya-bhāvānām — and of the
exclusive devotees; anudhyānāya — for remembering repeatedly; ca —
and; asakṛt — fully satisfied.
uttarā uvāca — Uttarā said; pāhi pāhi — protect, protect; mahā-yogin — the greatest mystic; deva-deva —
the worshipable of the worshiped; jagat-pate — O Lord of the universe; na — not; anyam — anyone else;
tvat — than You; abhayam — fearlessness; paśye — do I see; yatra — where there is; mṛtyuḥ — death;
parasparam — in the world of duality.
Uttarā said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, protect
me, for there is no one else who can save me from the clutches of death in this world of duality.
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1.8.23 O Hṛṣīkeśa, master of the
yathā hṛṣīkeśa khalena devakī senses and Lord of lords, You
kaṁsena ruddhāticiraṁ śucārpitā have released Your mother,
vimocitāhaṁ ca sahātmajā vibho Devakī, who was long
tvayaiva nāthena muhur vipad-gaṇāt imprisoned and distressed by
the envious King Kaṁsa, and
yathā — as it were; hṛṣīkeśa — the master of the senses; khalena — by me and my children from a
the envious; devakī — Devakī (the mother of Śrī Kṛṣṇa); kaṁsena — by series of constant dangers.
King Kaṁsa; ruddhā — imprisoned; ati-ciram — for a long time; śuca-
arpitā — distressed; vimocitā — released; aham ca — also myself; saha-
ātma-jā — along with my children; vibho — O great one; tvayā eva — by
Your Lordship; nāthena — as the protector; muhuḥ — constantly; vipat-
gaṇāt — from a series of dangers.
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1.8.27 My obeisances are unto You,
namo ’kiñcana-vittāya who are the property of the
nivṛtta-guṇa-vṛttaye materially impoverished. You
ātmārāmāya śāntāya have nothing to do with the
kaivalya-pataye namaḥ actions and reactions of the
material modes of nature. You
namaḥ — all obeisances unto You; akiñcana-vittāya — unto the property are self-satisfied, and therefore
of the materially impoverished; nivṛtta — completely transcendental to the You are the most gentle and
actions of the material modes; guṇa — material modes; vṛttaye — are master of the monists.
affection; ātma-ārāmāya — one who is self-satisfied; śāntāya — the most
gentle; kaivalya-pataye — unto the master of the monists; namaḥ —
bowing down.
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1.8.31 My dear Kṛṣṇa, Yaśodā took up
gopy ādade tvayi kṛtāgasi dāma tāvad a rope to bind You when You
yā te daśāśru-kalilāñjana-sambhramākṣam committed an offense, and
vaktraṁ ninīya bhaya-bhāvanayā sthitasya Your perturbed eyes
sā māṁ vimohayati bhīr api yad bibheti overflooded with tears, which
washed the mascara from Your
gopī — the cowherd lady (Yaśodā); ādade — took up; tvayi — on Your; eyes. And You were afraid,
kṛtāgasi — creating disturbances (by breaking the butter pot); dāma — though fear personified is afraid
rope; tāvat — at that time; yā — that which; te — Your; daśā — situation; of You. This sight is
aśru-kalila — overflooded with tears; añjana — ointment; sambhrama — bewildering to me.
perturbed; akṣam — eyes; vaktram — face; ninīya — downwards; bhaya-
bhāvanayā — by thoughts of fear; sthitasya — of the situation; sā — that;
mām — me; vimohayati — bewilders; bhīḥ api — even fear personified;
yat — whom; bibheti — is afraid.
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1.8.35 And yet others say that You
bhave ’smin kliśyamānānām appeared for the sake of
avidyā-kāma-karmabhiḥ rejuvenating the devotional
śravaṇa-smaraṇārhāṇi service of hearing,
kariṣyann iti kecana remembering, worshiping and
so on in order that the
bhave — in the material creation; asmin — this; kliśyamānānām — of conditioned souls suffering
those who are suffering from; avidyā — nescience; kāma — desire; from material pangs might take
karmabhiḥ — by execution of fruitive work; śravaṇa — hearing; smaraṇa advantage and gain liberation.
— remembering; arhāṇi — worshiping; kariṣyan — may perform; iti —
thus; kecana — others.
1.8.36 O Kṛṣṇa, those who
śṛṇvanti gāyanti gṛṇanty abhīkṣṇaśaḥ continuously hear, chant and
smaranti nandanti tavehitaṁ janāḥ repeat Your transcendental
ta eva paśyanty acireṇa tāvakaṁ activities, or take pleasure in
bhava-pravāhoparamaṁ padāmbujam others’ doing so, certainly see
Your lotus feet, which alone
śṛṇvanti — hear; gāyanti — chant; gṛṇanti — take; abhīkṣṇaśaḥ — can stop the repetition of birth
continuously; smaranti — remember; nandanti — take pleasure; tava — and death.
Your; īhitam — activities; janāḥ — people in general; te — they; eva —
certainly; paśyanti — can see; acireṇa — very soon; tāvakam — Your;
bhava-pravāha — the current of rebirth; uparamam — cessation; pada-
ambujam — lotus feet.
1.8.37 O my Lord, You have executed
apy adya nas tvaṁ sva-kṛtehita prabho all duties Yourself. Are you
jihāsasi svit suhṛdo ’nujīvinaḥ leaving us today, though we
yeṣāṁ na cānyad bhavataḥ padāmbujāt are completely dependent on
parāyaṇaṁ rājasu yojitāṁhasām Your mercy and have no one
else to protect us, now when all
api — if; adya — today; naḥ — us; tvam — You; sva-kṛta — self-executed; kings are at enmity with us?
īhita — all duties; prabho — O my Lord; jihāsasi — giving up; svit —
possibly; suhṛdaḥ — intimate friends; anujīvinaḥ — living at the mercy of;
yeṣām — of whom; na — nor; ca — and; anyat — anyone else; bhavataḥ
— Your; pada-ambujāt — from the lotus feet; parāyaṇam — dependent;
rājasu — unto the kings; yojita — engaged in; aṁhasām — enmity.
1.8.38 As the name and fame of a
ke vayaṁ nāma-rūpābhyāṁ particular body is finished with
yadubhiḥ saha pāṇḍavāḥ the disappearance of the living
bhavato ’darśanaṁ yarhi spirit, similarly if You do not
hṛṣīkāṇām iveśituḥ look upon us, all our fame and
activities, along with the
ke — who are; vayam — we; nāma-rūpābhyām — without fame and Pāṇḍavas and Yadus, will end
ability; yadubhiḥ — with the Yadus; saha — along with; pāṇḍavāḥ — and at once.
the Pāṇḍavas; bhavataḥ — Your; adarśanam — absence; yarhi — as if;
hṛṣīkāṇām — of the senses; iva — like; īśituḥ — of the living being.
1.8.39 O Gadādhara [Kṛṣṇa], our
neyaṁ śobhiṣyate tatra kingdom is now being marked
yathedānīṁ gadādhara by the impressions of Your
tvat-padair aṅkitā bhāti feet, and therefore it appears
sva-lakṣaṇa-vilakṣitaiḥ beautiful. But when You leave,
it will no longer be so.
na — not; iyam — this land of our kingdom; śobhiṣyate — will appear
beautiful; tatra — then; yathā — as it is now; idānīm — now; gadādhara —
O Kṛṣṇa; tvat — Your; padaiḥ — by the feet; aṅkitā — marked; bhāti — is
dazzling; sva-lakṣaṇa - Your own marks; vilakṣitaiḥ — by the impressions.
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1.8.40 All these cities and villages are
ime jana-padāḥ svṛddhāḥ flourishing in all respects
supakvauṣadhi-vīrudhaḥ because the herbs and grains
vanādri-nady-udanvanto are in abundance, the trees are
hy edhante tava vīkṣitaiḥ full of fruits, the rivers are
flowing, the hills are full of
ime — all these; jana-padāḥ — cities and towns; svṛddhāḥ — flourished; minerals and the oceans full of
supakva — mature; auṣadhi — herbs; vīrudhaḥ — vegetables; vana — wealth. And this is all due to
forests; adri — hills; nadī — rivers; udanvantaḥ — seas; hi — certainly; Your glancing over them.
edhante — increasing; tava — by You; vīkṣitaiḥ — seen.
20
Bhishma Stuti 1.9.32-42
SB 1.9.32 Bhīṣmadeva said: Let me now
śrī-bhīṣma uvāca invest my thinking, feeling and
iti matir upakalpitā vitṛṣṇā willing, which were so long
bhagavati sātvata-puṅgave vibhūmni engaged in different subjects
sva-sukham upagate kvacid vihartuṁ and occupational duties, in the
prakṛtim upeyuṣi yad-bhava-pravāhaḥ all-powerful Lord Śrī Kṛṣṇa. He
is always self-satisfied, but
śrī-bhīṣmaḥ uvāca — Śrī Bhīṣmadeva said; iti — thus; matiḥ — thinking, sometimes, being the leader of
feeling and willing; upakalpitā — invested; vitṛṣṇā — freed from all sense the devotees, He enjoys
desires; bhagavati — unto the Personality of Godhead; sātvata-puṅgave transcendental pleasure by
— unto the leader of the devotees; vibhūmni — unto the great; sva- descending to the material
sukham — self-satisfaction; upagate — unto He who has attained it; world, although from Him only
kvacit — sometimes; vihartum — out of transcendental pleasure; prakṛtim the material world is created.
— in the material world; upeyuṣi — do accept it; yat-bhava — from whom
the creation; pravāhaḥ — is made and annihilated.
SB 1.9.33 Śrī Kṛṣṇa is the intimate friend of
tri-bhuvana-kamanaṁ tamāla-varṇaṁ Arjuna. He has appeared on this
ravi-kara-gaura-vara-ambaraṁ dadhāne earth in His transcendental
vapur alaka-kulāvṛtānanābjaṁ body, which resembles the
vijaya-sakhe ratir astu me ’navadyā bluish color of the tamāla tree.
His body attracts everyone in the
tri-bhuvana — three statuses of planetary systems; kamanam — the three planetary systems [upper,
most desirable; tamāla-varṇam — bluish like the tamāla tree; ravi-kara — middle and lower]. May His
sun rays; gaura — golden color; varāmbaram — glittering dress; glittering yellow dress and His
dadhāne — one who wears; vapuḥ — body; alaka-kula-āvṛta — covered lotus face, covered with
with paintings of sandalwood pulp; anana-abjam — face like a lotus; paintings of sandalwood pulp,
vijaya-sakhe — unto the friend of Arjuna; ratiḥ astu — may attraction be be the object of my attraction,
reposed upon Him; me — my; anavadyā — without desire for fruitive and may I not desire fruitive
results. results.
SB 1.9.34 On the battlefield [where Śrī
yudhi turaga-rajo-vidhūmra-viṣvak- Kṛṣṇa attended Arjuna out of
kaca-lulita-śramavāry-alaṅkṛtāsye friendship], the flowing hair of
mama niśita-śarair vibhidyamāna- Lord Kṛṣṇa turned ashen due to
tvaci vilasat-kavace ’stu kṛṣṇa ātmā the dust raised by the hoofs of
the horses. And because of His
yudhi — on the battlefield; turaga — horses; rajaḥ — dust; vidhūmra — labor, beads of sweat wetted His
turned an ashen color; viṣvak — waving; kaca — hair; lulita — scattered; face. All these decorations,
śramavāri — perspiration; alaṅkṛta — decorated with; āsye — unto the intensified by the wounds dealt
face; mama — my; niśita — sharp; śaraiḥ — by the arrows; by my sharp arrows, were
vibhidyamāna — pierced by; tvaci — in the skin; vilasat — enjoying enjoyed by Him. Let my mind
pleasure; kavace — protecting armor; astu — let there be; kṛṣṇe — unto thus go unto Śrī Kṛṣṇa.
Śrī Kṛṣṇa; ātmā — mind.
SB 1.9.35 In obedience to the command of
sapadi sakhi-vaco niśamya madhye His friend, Lord Śrī Kṛṣṇa
nija-parayor balayo rathaṁ niveśya entered the arena of the
sthitavati para-sainikāyur akṣṇā Battlefield of Kurukṣetra
hṛtavati pārtha-sakhe ratir mamāstu between the soldiers of Arjuna
and Duryodhana, and while
sapadi — on the battlefield; sakhi-vacaḥ — command of the friend; there He shortened the life
niśamya — after hearing; madhye — in the midst; nija — His own; spans of the opposite party by
parayoḥ — and the opposite party; balayoḥ — strength; ratham — His merciful glance. This was
chariot; niveśya — having entered; sthitavati — while staying there; para- done simply by His looking at
sainika — of the soldiers on the opposite side; āyuḥ — duration of life; the enemy. Let my mind be fixed
21
akṣṇā — by looking over; hṛtavati — act of diminishing; pārtha — of upon that Kṛṣṇa
Arjuna, son of Pṛthā (Kuntī); sakhe — unto the friend; ratiḥ — intimate
relation; mama — my; astu — let there be.
SB 1.9.36 When Arjuna was seemingly
vyavahita-pṛtanā-mukhaṁ nirīkṣya polluted by ignorance upon
sva-jana-vadhād vimukhasya doṣa-buddhyā observing the soldiers and
kumatim aharad ātma-vidyayā yaś commanders before him on the
caraṇa-ratiḥ paramasya tasya me ’stu battlefield, the Lord eradicated
his ignorance by delivering
vyavahita — standing at a distance; pṛtanā — soldiers; mukham — faces; transcendental knowledge. May
nirīkṣya — by looking upon; sva-jana — kinsmen; vadhāt — from the act His lotus feet always remain the
of killing; vimukhasya — one who is reluctant; doṣa-buddhyā — by object of my attraction.
polluted intelligence; kumatim — poor fund of knowledge; aharat —
eradicated; ātma-vidyayā — by transcendental knowledge; yaḥ — He
who; caraṇa — to the feet; ratiḥ — attraction; paramasya — of the
Supreme; tasya — for Him; me — my; astu — let there be.
SB 1.9.37 Fulfilling my vow and sacrificing
sva-nigamam apahāya mat-pratijñām His own promise, He got down
ṛtam adhikartum avapluto rathasthaḥ from the chariot, took up its
dhṛta-ratha-caraṇo ’bhyayāc caladgur wheel, and ran towards me
harir iva hantum ibhaṁ gatottarīyaḥ hurriedly, just as a lion goes to
kill an elephant. He even
sva-nigamam — own truthfulness; apahāya — for nullifying; mat- dropped His outer garment on
pratijñām — my own promise; ṛtam — factual; adhi — more; kartum — the way.
for doing it; avaplutaḥ — getting down; ratha-sthaḥ — from the chariot;
dhṛta — taking up; ratha — chariot; caraṇaḥ — wheel; abhyayāt — went
hurriedly; caladguḥ — trampling the earth; hariḥ — lion; iva — like;
hantum — to kill; ibham — elephant; gata — leaving aside; uttarīyaḥ —
covering cloth.
SB 1.9.38 May He, Lord Śrī Kṛṣṇa, the
śita-viśikha-hato viśīrṇa-daṁśaḥ Personality of Godhead, who
kṣataja-paripluta ātatāyino me awards salvation, be my ultimate
prasabham abhisasāra mad-vadhārthaṁ destination. On the battlefield He
sa bhavatu me bhagavān gatir mukundaḥ charged me, as if angry because
of the wounds dealt by my sharp
śita — sharp; viśikha — arrows; hataḥ — wounded by; viśīrṇa-daṁśaḥ — arrows. His shield was
scattered shield; kṣataja — by wounds; pariplutaḥ — smeared with blood; scattered, and His body was
ātatāyinaḥ — the great aggressor; me — my; prasabham — in an angry smeared with blood due to the
mood; abhisasāra — began to move on; mat-vadha-artham — for the wounds.
purpose of killing me; saḥ — He; bhavatu — may become; me — my;
bhagavān — the Personality of Godhead; gatiḥ — destination; mukundaḥ
— who awards salvation.
SB 1.9.39 At the moment of death, let my
vijaya-ratha-kuṭumbha ātta-totre ultimate attraction be to Śrī
dhṛta-haya-raśmini tac-chriyekṣaṇīye Kṛṣṇa, the Personality of
bhagavati ratir astu me mumūrṣor Godhead. I concentrate my mind
yam iha nirīkṣya hatā gatāḥ sva-rūpam upon the chariot driver of Arjuna
who stood with a whip in His
vijaya — Arjuna; ratha — chariot; kuṭumbe — the object of protection at right hand and a bridle rope in
all risk; ātta-totre — with a whip in the right hand; dhṛta-haya — His left, who was very careful to
controlling the horses; raśmini — ropes; tat-śriyā — beautifully standing; give protection to Arjuna’s
īkṣaṇīye — to look at; bhagavati — unto the Personality of Godhead; ratiḥ chariot by all means. Those who
astu — let my attraction be; me — my; mumūrṣoḥ — one who is about to saw Him on the Battlefield of
die; yam — upon whom; iha — in this world; nirīkṣya — by looking; hatāḥ Kurukṣetra attained their original
— those who died; gatāḥ — attained; sva-rūpam — original form. forms after death.
22
SB 1.9.40 Let my mind be fixed upon Lord
lalita-gati-vilāsa-valguhāsa- Śrī Kṛṣṇa, whose motions and
praṇaya-nirīkṣaṇa-kalpitorumānāḥ smiles of love attracted the
kṛtam anukṛtavatya unmadāndhāḥ damsels of Vrajadhāma [the
prakṛtim agan kila yasya gopa-vadhvaḥ gopīs]. The damsels imitated the
characteristic movements of the
lalita — attractive; gati — movements; vilāsa — fascinating acts; valgu- Lord [after His disappearance
hāsa — sweet smiling; praṇaya — loving; nirīkṣaṇa — looking upon; from the rāsa dance].
kalpita — mentality; urumānāḥ — highly glorified; kṛtam anukṛtavatyaḥ —
in the act of copying the movements; unmada-andhāḥ — gone mad in
ecstasy; prakṛtim — characteristics; agan — underwent; kila — certainly;
yasya — whose; gopa-vadhvaḥ — the cowherd damsels.
SB 1.9.41 At the Rājasūya-yajña [sacrifice]
muni-gaṇa-nṛpa-varya-saṅkule ’ntaḥ- performed by Mahārāja
sadasi yudhiṣṭhira-rājasūya eṣām Yudhiṣṭhira, there was the
arhaṇam upapeda īkṣaṇīyo greatest assembly of all the elite
mama dṛśi-gocara eṣa āvir ātmā men of the world, the royal and
learned orders, and in that great
muni-gaṇa — the great learned sages; nṛpa-varya — the great ruling assembly Lord Śrī Kṛṣṇa was
kings; saṅkule — in the great assembly of; antaḥ-sadasi — conference; worshiped by one and all as the
yudhiṣṭhira — of Emperor Yudhiṣṭhira; rāja-sūye — a royal performance most exalted Personality of
of sacrifice; eṣām — of all the great elites; arhaṇam — respectful Godhead. This happened during
worship; upapeda — received; īkṣaṇīyaḥ — the object of attraction; my presence, and I remembered
mama — my; dṛśi — sight; gocaraḥ — within the view of; eṣaḥ āviḥ — the incident in order to keep my
personally present; ātmā — the soul. mind upon the Lord.
SB 1.9.42 Now I can meditate with full
tam imam aham ajaṁ śarīra-bhājāṁ concentration upon that one
hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām Lord, Śrī Kṛṣṇa, now present
pratidṛśam iva naikadhārkam ekaṁ before me because now I have
samadhi-gato ’smi vidhūta-bheda-mohaḥ transcended the misconceptions
of duality in regard to His
tam — that Personality of Godhead; imam — now present before me; presence in everyone’s heart,
aham — I; ajam — the unborn; śarīra-bhājām — of the conditioned soul; even in the hearts of the mental
hṛdi — in the heart; hṛdi — in the heart; dhiṣṭhitam — situated; ātma — speculators. He is in everyone’s
the Supersoul; kalpitānām — of the speculators; pratidṛśam — in every heart. The sun may be
direction; iva — like; na ekadhā — not one; arkam — the sun; ekam — perceived differently, but the sun
one only; samadhigataḥ asmi — I have undergone trance in meditation; is one.
vidhūta — being freed from; bheda-mohaḥ — misconception of duality.
24
SB 1.10.26 Oh, how supremely glorified
aho alaṁ ślāghyatamaṁ yadoḥ kulam is the dynasty of King Yadu,
aho alaṁ puṇyatamaṁ madhor vanam and how virtuous is the land
yad eṣa puṁsām ṛṣabhaḥ śriyaḥ patiḥ of Mathurā, where the
sva-janmanā caṅkramaṇena cāñcati supreme leader of all living
beings, the husband of the
aho — oh; alam — verily; ślāghya-tamam — supremely glorified; yadoḥ — of goddess of fortune, has
King Yadu; kulam — dynasty; aho — oh; alam — verily; puṇya-tamam — taken His birth and
supremely virtuous; madhoḥ vanam — the land of Mathurā; yat — because; wandered in His childhood.
eṣaḥ — this; puṁsām — of all the living beings; ṛṣabhaḥ — supreme leader;
śriyaḥ — of the goddess of fortune; patiḥ — husband; sva-janmanā — by His
appearance; caṅkramaṇena — by crawling; ca añcati — glories.
SB 1.10.27 Undoubtedly it is wonderful
aho bata svar-yaśasas tiraskarī that Dvārakā has defeated
kuśasthalī puṇya-yaśaskarī bhuvaḥ the glories of the heavenly
paśyanti nityaṁ yad anugraheṣitaṁ planets and has enhanced
smitāvalokaṁ sva-patiṁ sma yat-prajāḥ the celebrity of the earth.
The inhabitants of Dvārakā
aho bata — how wonderful this is; svaḥ-yaśasaḥ — the glories of the are always seeing the soul
heavenly planets; tiraskarī — that which defeats; kuśasthalī — Dvārakā; of all living beings [Kṛṣṇa] in
puṇya — virtue; yaśaskarī — famous; bhuvaḥ — the planet earth; paśyanti — His loving feature. He
see; nityam — constantly; yat — that which; anugraha-iṣitam — to bestow glances at them and favors
benediction; smita-avalokam — glance with the favor of sweet smiling; sva- them with sweet smiles.
patim — unto the soul of the living being (Kṛṣṇa); sma — used to; yat-prajāḥ
— the inhabitants of the place.
SB 1.10.28 O friends, just think of His
nūnaṁ vrata-snāna-hutādineśvaraḥ wives, whose hands He has
samarcito hy asya gṛhīta-pāṇibhiḥ accepted. How they must
pibanti yāḥ sakhy adharāmṛtaṁ muhur have undergone vows,
vraja-striyaḥ sammumuhur yad-āśayāḥ baths, fire sacrifices and
perfect worship of the Lord
nūnam — certainly in the previous birth; vrata — vow; snāna — bath; huta — of the universe to constantly
sacrifice in the fire; ādinā — by all these; īśvaraḥ — the Personality of relish now the nectar from
Godhead; samarcitaḥ — perfectly worshiped; hi — certainly; asya — His; His lips [by kissing]. The
gṛhīta-pāṇibhiḥ — by the married wives; pibanti — relishes; yāḥ — those who; damsels of Vrajabhūmi
sakhi — O friend; adhara-amṛtam — the nectar from His lips; muhuḥ — again would often faint just by
and again; vraja-striyaḥ — the damsels of Vrajabhūmi; sammumuhuḥ — often expecting such favors.
fainted; yat-āśayāḥ — expecting to be favored in that way.
SB 1.10.29 The children of these ladies
yā vīrya-śulkena hṛtāḥ svayaṁvare are Pradyumna, Sāmba,
pramathya caidya-pramukhān hi śuṣmiṇaḥ Amba, etc. Ladies like
pradyumna-sāmbāmba-sutādayo ’parā Rukmiṇī, Satyabhāmā and
yāś cāhṛtā bhauma-vadhe sahasraśaḥ Jāmbavatī were forcibly
taken away by Him from
yā — the lady; vīrya — prowess; śulkena — by payment of the price; hṛtāḥ — their svayaṁvara
taken away by force; svayaṁvare — in the open selection of the bridegroom; ceremonies after He
pramathya — harassing; caidya — King Śiśupāla; pramukhān — headed by; defeated many powerful
hi — positively; śuṣmiṇaḥ — all very powerful; pradyumna — Pradyumna kings, headed by Śiśupāla.
(Kṛṣṇa’s son); sāmba — Sāmba; amba — Amba; suta-ādayaḥ — children; And other ladies were also
aparāḥ — other ladies; yāḥ — those; ca — also; āhṛtāḥ — similarly brought; forcibly taken away by Him
bhauma-vadhe — after killing kings; sahasraśaḥ — by the thousands. after He killed Bhaumāsura
and thousands of his
assistants. All of these
ladies are glorious.
25
SB 1.10.30 All these women
etāḥ paraṁ strītvam apāstapeśalaṁ auspiciously glorified their
nirasta-śaucaṁ bata sādhu kurvate lives despite their being
yāsāṁ gṛhāt puṣkara-locanaḥ patir without individuality and
na jātv apaity āhṛtibhir hṛdi spṛśan without purity. Their
husband, the lotus-eyed
etāḥ — all these women; param — highest; strītvam — womanhood; Personality of Godhead,
apāstapeśalam — without individuality; nirasta — without; śaucam — purity; never left them alone at
bata sādhu — auspiciously glorified; kurvate — do they make; yāsām — from home. He always pleased
whose; gṛhāt — homes; puṣkara-locanaḥ — the lotus-eyed; patiḥ — husband; their hearts by making
na jātu — never at any time; apaiti — goes away; āhṛtibhiḥ — by presentation; valuable presentations.
hṛdi — in the heart; spṛśan — endeared.
27
SB 2.4.13 I again offer my respectful
bhūyo namaḥ sad-vṛjina-cchide ’satām obeisances unto the form of
asambhavāyākhila-sattva-mūrtaye complete existence and
puṁsāṁ punaḥ pāramahaṁsya āśrame transcendence, who is the
vyavasthitānām anumṛgya-dāśuṣe liberator of the pious devotees
from all distresses and the
bhūyaḥ — again; namaḥ — my obeisances; sat — of the devotees or destroyer of the further advances
the pious; vṛjina — distresses; chide — the liberator; asatām — of the in atheistic temperament of the
atheists, the nondevotee-demons; asambhavāya — cessation of further nondevotee-demons. For the
unhappiness; akhila — complete; sattva — goodness; mūrtaye — unto transcendentalists who are
the Personality; puṁsām — of the transcendentalists; punaḥ — again; situated in the topmost spiritual
pāramahaṁsye — the highest stage of spiritual perfection; āśrame — in perfection, He grants their
the status; vyavasthitānām — particularly situated; anumṛgya — the specific destinations.
destination; dāśuṣe — one who delivers.
SB 2.4.14 Let me offer my respectful
namo namas te ’stv ṛṣabhāya sātvatāṁ obeisances unto Him who is the
vidūra-kāṣṭhāya muhuḥ kuyoginām associate of the members of the
nirasta-sāmyātiśayena rādhasā Yadu dynasty and who is always
sva-dhāmani brahmaṇi raṁsyate namaḥ a problem for the nondevotees.
He is the supreme enjoyer of
namaḥ namaḥ te — let me offer my obeisances unto You; astu — are; both the material and spiritual
ṛṣabhāya — unto the great associate; sātvatām — of the members of worlds, yet He enjoys His own
the Yadu dynasty; vidūra-kāṣṭhāya — one who is far from mundane abode in the spiritual sky. There
wranglers; muhuḥ — always; ku-yoginām — of the nondevotees; nirasta is no one equal to Him because
— vanquished; sāmya — equal status; atiśayena — by greatness; His transcendental opulence is
rādhasā — by opulence; sva-dhāmani — in His own abode; brahmaṇi — immeasurable.
in the spiritual sky; raṁsyate — enjoys; namaḥ — I do bow down.
SB 2.4.15 Let me offer my respectful
yat-kīrtanaṁ yat-smaraṇaṁ yad-īkṣaṇaṁ obeisances unto the all-
yad-vandanaṁ yac-chravaṇaṁ yad-arhaṇam auspicious Lord Śrī Kṛṣṇa, about
lokasya sadyo vidhunoti kalmaṣaṁ whom glorification,
tasmai subhadra-śravase namo namaḥ remembrances, audience,
prayers, hearing and worship can
yat — whose; kīrtanam — glorification; yat — whose; smaraṇam — at once cleanse the effects of all
remembrances; yat — whose; īkṣaṇam — audience; yat — whose; sins of the performer.
vandanam — prayers; yat — whose; śravaṇam — hearing about; yat —
whose; arhaṇam — worshiping; lokasya — of all people; sadyaḥ —
forthwith; vidhunoti — specifically cleanses; kalmaṣam — effects of sins;
tasmai — unto Him; subhadra — all-auspicious; śravase — one who is
heard; namaḥ — my due obeisances; namaḥ — again and again.
SB 2.4.16 Let me offer my respectful
vicakṣaṇā yac-caraṇopasādanāt obeisances again and again unto
saṅgaṁ vyudasyobhayato ’ntar-ātmanaḥ the all-auspicious Lord Śrī Kṛṣṇa.
vindanti hi brahma-gatiṁ gata-klamās The highly intellectual, simply by
tasmai subhadra-śravase namo namaḥ surrendering unto His lotus feet,
are relieved of all attachments to
vicakṣaṇāḥ — highly intellectual; yat — whose; caraṇa-upasādanāt — present and future existences
simply dedicating oneself unto the lotus feet; saṅgam — attachment; and without difficulty progress
vyudasya — giving up completely; ubhayataḥ — for present and future toward spiritual existence.
existence; antaḥ-ātmanaḥ — of the heart and soul; vindanti — moves
progressively; hi — certainly; brahma-gatim — toward spiritual
existence; gata-klamāḥ — without difficulty; tasmai — unto Him;
subhadra — all-auspicious; śravase — unto one who is heard; namaḥ —
my due obeisances; namaḥ — again and again.
28
SB 2.4.17 Let me offer my respectful
tapasvino dāna-parā yaśasvino obeisances unto the all-
manasvino mantra-vidaḥ sumaṅgalāḥ auspicious Lord Śrī Kṛṣṇa again
kṣemaṁ na vindanti vinā yad-arpaṇaṁ and again because the great
tasmai subhadra-śravase namo namaḥ learned sages, the great
performers of charity, the great
tapasvinaḥ — the great learned sages; dāna-parāḥ — the great workers of distinction, the great
performer of charity; yaśasvinaḥ — the great worker of distinction; philosophers and mystics, the
manasvinaḥ — the great philosophers or mystics; mantra-vidaḥ — the great chanters of the Vedic
great chanter of the Vedic hymns; su-maṅgalāḥ — strict followers of hymns and the great followers of
Vedic principles; kṣemam — fruitful result; na — never; vindanti — Vedic principles cannot achieve
attain; vinā — without; yat-arpaṇam — dedication; tasmai — unto Him; any fruitful result without
subhadra — auspicious; śravase — hearing about Him; namaḥ — my dedication of such great qualities
obeisances; namaḥ — again and again. to the service of the Lord.
SB 2.4.18 Kirāta, Hūṇa, Āndhra, Pulinda,
kirāta-hūṇāndhra-pulinda-pulkaśā Pulkaśa, Ābhīra, Śumbha,
ābhīra-śumbhā yavanāḥ khasādayaḥ Yavana, members of the Khasa
ye ’nye ca pāpā yad-apāśrayāśrayāḥ races and even others addicted
śudhyanti tasmai prabhaviṣṇave namaḥ to sinful acts can be purified by
taking shelter of the devotees of
kirāta — a province of old Bhārata; hūṇa — part of Germany and the Lord, due to His being the
Russia; āndhra — a province of southern India; pulinda — the Greeks; supreme power. I beg to offer my
pulkaśāḥ — another province; ābhīra — part of old Sind; śumbhāḥ — respectful obeisances unto Him.
another province; yavanāḥ — the Turks; khasa-ādayaḥ — the
Mongolian province; ye — even those; anye — others; ca — also; pāpāḥ
— addicted to sinful acts; yat — whose; apāśraya-āśrayāḥ — having
taken shelter of the devotees of the Lord; śudhyanti — at once purified;
tasmai — unto Him; prabhaviṣṇave — unto the powerful Viṣṇu; namaḥ
— my respectful obeisances.
SB 2.4.19 He is the Supersoul and the
sa eṣa ātmātmavatām adhīśvaras Supreme Lord of all self-realized
trayīmayo dharmamayas tapomayaḥ souls. He is the personification of
gata-vyalīkair aja-śaṅkarādibhir the Vedas, religious scriptures
vitarkya-liṅgo bhagavān prasīdatām and austerities. He is worshiped
by Lord Brahmā and Śiva and all
saḥ — He; eṣaḥ — it is; ātmā — the Supersoul; ātmavatām — of the those who are transcendental to
self-realized souls; adhīśvaraḥ — the Supreme Lord; trayī-mayaḥ — all pretensions. Being so revered
personified Vedas; dharma-mayaḥ — personified religious scripture; with awe and veneration, may
tapaḥ-mayaḥ — personified austerity; gata-vyalīkaiḥ — by those who that Supreme Absolute be
are above all pretensions; aja — Brahmājī; śaṅkara-ādibhiḥ — by Lord pleased with me.
Śiva and others; vitarkya-liṅgaḥ — one who is observed with awe and
veneration; bhagavān — the Personality of Godhead; prasīdatām — be
kind toward me.
SB 2.4.20 May Lord Śrī Kṛṣṇa, who is the
śriyaḥ patir yajña-patiḥ prajā-patir worshipable Lord of all devotees,
dhiyāṁ patir loka-patir dharā-patiḥ the protector and glory of all the
patir gatiś cāndhaka-vṛṣṇi-sātvatāṁ kings like Andhaka and Vṛṣṇi of
prasīdatāṁ me bhagavān satāṁ patiḥ the Yadu dynasty, the husband of
all goddesses of fortune, the
śriyaḥ — all opulence; patiḥ — the owner; yajña — of sacrifice; patiḥ — director of all sacrifices and
the director; prajā-patiḥ — the leader of all living entities; dhiyām — of therefore the leader of all living
intelligence; patiḥ — the master; loka-patiḥ — the proprietor of all entities, the controller of all
planets; dharā — earth; patiḥ — the supreme; patiḥ — head; gatiḥ — intelligence, the proprietor of all
destination; ca — also; andhaka — one of the kings of the Yadu planets, spiritual and material,
dynasty; vṛṣṇi — the first king of the Yadu dynasty; sātvatām — the and the supreme incarnation on
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Yadus; prasīdatām — be merciful; me — upon me; bhagavān — Lord the earth (the supreme all in all),
Śrī Kṛṣṇa; satām — of all devotees; patiḥ — the Lord. be merciful upon me.
SB 2.4.21 It is the Personality of Godhead
yad-aṅghry-abhidhyāna-samādhi-dhautayā Śrī Kṛṣṇa who gives liberation. By
dhiyānupaśyanti hi tattvam ātmanaḥ thinking of His lotus feet at every
vadanti caitat kavayo yathā-rucaṁ second, following in the footsteps
sa me mukundo bhagavān prasīdatām of authorities, the devotee in
trance can see the Absolute
yat-aṅghri — whose lotus feet; abhidhyāna — thinking of, at every Truth. The learned mental
second; samādhi — trance; dhautayā — being washed off; dhiyā — by speculators, however, think of
such clean intelligence; anupaśyanti — does see by following Him according to their whims.
authorities; hi — certainly; tattvam — the Absolute Truth; ātmanaḥ — of May the Lord be pleased with
the Supreme Lord and of oneself; vadanti — they say; ca — also; etat — me.
this; kavayaḥ — philosophers or learned scholars; yathā-rucam — as he
thinks; saḥ — He; me — mine; mukundaḥ — Lord Kṛṣṇa (who gives
liberation); bhagavān — the Personality of Godhead; prasīdatām — be
pleased with me.
SB 2.4.22 May the Lord, who in the
pracoditā yena purā sarasvatī beginning of the creation
vitanvatājasya satīṁ smṛtiṁ hṛdi amplified the potent knowledge of
sva-lakṣaṇā prādurabhūt kilāsyataḥ Brahmā from within his heart and
sa me ṛṣīṇām ṛṣabhaḥ prasīdatām inspired him with full knowledge
of creation and of His own Self,
pracoditā — inspired; yena — by whom; purā — in the beginning of and who appeared to be
creation; sarasvatī — the goddess of learning; vitanvatā — amplified; generated from the mouth of
ajasya — of Brahmā, the first created living being; satīm smṛtim — Brahmā, be pleased with me.
potent memory; hṛdi — in the heart; sva — in his own; lakṣaṇā — aiming
at; prādurabhūt — was generated; kila — as if; āsyataḥ — from the
mouth; saḥ — he; me — unto me; ṛṣīṇām — of the teachers; ṛṣabhaḥ —
the chief; prasīdatām — be pleased.
SB 2.4.23 May the Supreme Personality of
bhūtair mahadbhir ya imāḥ puro vibhur Godhead, who enlivens the
nirmāya śete yad amūṣu pūruṣaḥ materially created bodies of the
bhuṅkte guṇān ṣoḍaśa ṣoḍaśātmakaḥ elements by lying down within the
so ’laṅkṛṣīṣṭa bhagavān vacāṁsi me universe, and who in His puruṣa
incarnation causes the living
bhūtaiḥ — by the elements; mahadbhiḥ — of material creation; yaḥ — being to be subjected to the
He who; imāḥ — all these; puraḥ — bodies; vibhuḥ — of the Lord; sixteen divisions of material
nirmāya — for being set up; śete — lie down; yat amūṣu — one who modes which are his generator,
incarnated; pūruṣaḥ — Lord Viṣṇu; bhuṅkte — causes to be subjected; be pleased to decorate my
guṇān — the three modes of nature; ṣoḍaśa — in sixteen divisions; statements.
ṣoḍaśa-ātmakaḥ — being the generator of these sixteen; saḥ — He;
alaṅkṛṣīṣṭa — may decorate; bhagavān — the Personality of Godhead;
vacāṁsi — statements; me — mine.
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SB 3.5.41 The lotus feet of the Lord
mārganti yat te mukha-padma-nīḍaiś are by themselves the
chandaḥ-suparṇair ṛṣayo vivikte shelter of all places of
yasyāgha-marṣoda-sarid-varāyāḥ pilgrimage. The great clear-
padaṁ padaṁ tīrtha-padaḥ prapannāḥ minded sages, carried by
the wings of the Vedas,
mārganti — searching after; yat — as; te — Your; mukha-padma — lotuslike always search after the nest
face; nīḍaiḥ — by those who have taken shelter of such a lotus flower; of Your lotuslike face. Some
chandaḥ — Vedic hymns; suparṇaiḥ — by the wings; ṛṣayaḥ — the sages; of them surrender to Your
vivikte — in clear mind; yasya — whose; agha-marṣa-uda — that which lotus feet at every step by
offers freedom from all reactions to sin; sarit — rivers; varāyāḥ — in the best; taking shelter of the best of
padam padam — in every step; tīrtha-padaḥ — one whose lotus feet are as rivers [the Ganges], which
good as a place of pilgrimage; prapannāḥ — taking shelter. can deliver one from all
sinful reactions.
35
SB 3.5.45 O great Supreme Lord,
tān vai hy asad-vṛttibhir akṣibhir ye offensive persons whose
parāhṛtāntar-manasaḥ pareśa internal vision has been too
atho na paśyanty urugāya nūnaṁ affected by external
ye te padanyāsa-vilāsa-lakṣyāḥ materialistic activities cannot
see Your lotus feet, but they
tān — the lotus feet of the Lord; vai — certainly; hi — for; asat — are seen by Your pure
materialistic; vṛttibhiḥ — by those who are influenced by external energy; devotees, whose one and
akṣibhiḥ — by the senses; ye — those; parāhṛta — missing at a distance; only aim is to
antaḥ-manasaḥ — of the internal mind; pareśa — O Supreme; atho — transcendentally enjoy Your
therefore; na — never; paśyanti — can see; urugāya — O great; nūnam — activities.
but; ye — those who; te — Your; padanyāsa — activities; vilāsa —
transcendental enjoyment; lakṣyāḥ — those who see.
36
SB 3.5.49
yāvad baliṁ te ’ja harāma kāle
yathā vayaṁ cānnam adāma yatra
yathobhayeṣāṁ ta ime hi lokā O unborn one, please
baliṁ haranto ’nnam adanty anūhāḥ enlighten us regarding the
ways and means by which
yāvat — as it may be; balim — offerings; te — Your; aja — O unborn one; we can offer You all
harāma — shall offer; kāle — at the right time; yathā — as much as; vayam enjoyable grains and
— we; ca — also; annam — food grains; adāma — shall partake; yatra — commodities so that both we
whereupon; yathā — as much as; ubhayeṣām — both for You and for us; te and all other living entities in
— all; ime — these; hi — certainly; lokāḥ — living entities; balim — offerings; this world can maintain
harantaḥ — while offering; annam — grains; adanti — eat; anūhāḥ — without ourselves without
disturbance. disturbance and can easily
accumulate the necessities
of life both for You and for
ourselves.
SB 3.5.50 You are the original personal
tvaṁ naḥ surāṇām asi sānvayānāṁ founder of all the demigods
kūṭa-stha ādyaḥ puruṣaḥ purāṇaḥ and the orders of different
tvaṁ deva śaktyāṁ guṇa-karma-yonau gradations, yet You are the
retas tv ajāyāṁ kavim ādadhe ’jaḥ oldest and are unchanged.
O Lord, You have no source
tvam — Your Lordship; naḥ — of us; surāṇām — of the demigods; asi — You or superior. You have
are; sa-anvayānām — with different gradations; kūṭa-sthaḥ — one who is impregnated the external
unchanged; ādyaḥ — without any superior; puruṣaḥ — the founder person; energy with the semen of
purāṇaḥ — the oldest, who has no other founder; tvam — You; deva — O the total living entities, yet
Lord; śaktyām — unto the energy; guṇa-karma-yonau — unto the cause of You are unborn.
the material modes and activities; retaḥ — semen of birth; tu — indeed;
ajāyām — for begetting; kavim — the total living entities; ādadhe — initiated;
ajaḥ — one who is unborn.
SB 3.5.51 O Supreme Self, please give
tato vayaṁ mat-pramukhā yad-arthe us, who are created in the
babhūvimātman karavāma kiṁ te beginning from the mahat-
tvaṁ naḥ sva-cakṣuḥ paridehi śaktyā tattva, the total cosmic
deva kriyārthe yad-anugrahāṇām energy, Your kind directions
on how we shall act. Kindly
tataḥ — therefore; vayam — all of us; mat-pramukhāḥ — coming from the award us Your perfect
total cosmos, the mahat-tattva; yat-arthe — for the purpose of which; knowledge and potency so
babhūvima — created; ātman — O Supreme Self; karavāma — shall do; kim that we can render You
— what; te — Your service; tvam — Yourself; naḥ — to us; sva-cakṣuḥ — service in the different
personal plan; paridehi — specifically grant us; śaktyā — with potency to departments of subsequent
work; deva — O Lord; kriyā-arthe — for acting; yat — from which; creation.
anugrahāṇām — of those who are specifically favored.
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3.9.5 O my Lord, persons who smell
ye tu tvadīya-caraṇāmbuja-kośa-gandhaṁ the aroma of Your lotus feet,
jighranti karṇa-vivaraiḥ śruti-vāta-nītam carried by the air of Vedic sound
bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṁ through the holes of the ears,
nāpaiṣi nātha hṛdayāmburuhāt sva-puṁsām accept Your devotional service.
For them You are never
ye — those who; tu — but; tvadīya — Your; caraṇa-ambuja — lotus feet; separated from the lotus of their
kośa — inside; gandham — flavor; jighranti — smell; karṇa-vivaraiḥ — hearts.
through the channel of the ears; śruti-vāta-nītam — carried by the air of
Vedic sound; bhaktyā — by devotional service; gṛhīta-caraṇaḥ —
accepting the lotus feet; parayā — transcendental; ca — also; teṣām —
for them; na — never; apaiṣi — separate; nātha — O my Lord; hṛdaya —
heart; ambu-ruhāt from the lotus of; sva-puṁsām of Your own devotees.
3.9.6 O my Lord, the people of the
tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ world are embarrassed by all
śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ material anxieties — they are
tāvan mamety asad-avagraha ārti-mūlaṁ always afraid. They always try to
yāvan na te ’ṅghrim abhayaṁ pravṛṇīta lokaḥ protect wealth, body and friends,
they are filled with lamentation
tāvat — until then; bhayam — fear; draviṇa — wealth; deha — body; and unlawful desires and
suhṛt — relatives; nimittam — for the matter of; śokaḥ — lamentation; paraphernalia, and they
spṛhā — desire; paribhavaḥ — paraphernalia; vipulaḥ — very great; ca avariciously base their
— also; lobhaḥ — avarice; tāvat — up to that time; mama — mine; iti — undertakings on the perishable
thus; asat — perishable; avagrahaḥ — undertaking; ārti-mūlam — full of conceptions of “my” and “mine.”
anxieties; yāvat — as long as; na — do not; te — Your; aṅghrim As long as they do not take
abhayam — safe lotus feet; pravṛṇīta — take shelter; lokaḥ — the people shelter of Your safe lotus feet,
of the world. they are full of such anxieties.
3.9.7 O my Lord, persons who are
daivena te hata-dhiyo bhavataḥ prasaṅgāt bereft of the all-auspicious
sarvāśubhopaśamanād vimukhendriyā ye performance of chanting and
kurvanti kāma-sukha-leśa-lavāya dīnā hearing about Your
lobhābhibhūta-manaso ’kuśalāni śaśvat transcendental activities are
certainly unfortunate and are
daivena — by fate of misfortune; te — they; hata-dhiyaḥ — bereft of also bereft of good sense. They
memory; bhavataḥ — of You; prasaṅgāt — from the topics; sarva — all; engage in inauspicious activities,
aśubha — inauspiciousness; upaśamanāt — curbing down; vimukha — enjoying sense gratification for a
turned against; indriyāḥ — senses; ye — those; kurvanti — act; kāma — very little while.
sense gratification; sukha — happiness; leśa — brief; lavāya — for a
moment only; dīnāḥ — poor fellows; lobha-abhibhūta — overwhelmed by
greed; manasaḥ — of one whose mind; akuśalāni — inauspicious
activities; śaśvat — always.
3.9.8 O great actor, my Lord, all these
kṣut-tṛṭ-tridhātubhir imā muhur ardyamānāḥ poor creatures are constantly
śītoṣṇa-vāta-varaṣair itaretarāc ca perplexed by hunger, thirst,
kāmāgninācyuta-ruṣā ca sudurbhareṇa severe cold, secretion and bile,
sampaśyato mana urukrama sīdate me attacked by coughing winter,
blasting summer, rains and many
kṣut — hunger; tṛṭ — thirst; tri-dhātubhiḥ — three humors, namely other disturbing elements, and
mucus, bile and wind; imāḥ — all of them; muhuḥ — always; overwhelmed by strong sex
ardyamānāḥ — perplexed; śīta — winter; uṣṇa — summer; vāta — wind; urges and indefatigable anger. I
varaṣaiḥ — by rains; itara-itarāt — and many other disturbances; ca — take pity on them, and I am very
also; kāma-agninā — by strong sex urges; acyuta-ruṣā — indefatigable much aggrieved for them.
anger; ca — also; sudurbhareṇa — most unbearable; sampaśyataḥ —
so observing; manaḥ — mind; urukrama — O great actor; sīdate —
becomes despondent; me — my.
39
3.9.9 O my Lord, the material miseries
yāvat pṛthaktvam idam ātmana indriyārtha- are without factual existence for
māyā-balaṁ bhagavato jana īśa paśyet the soul. Yet as long as the
tāvan na saṁsṛtir asau pratisaṅkrameta conditioned soul sees the body
vyarthāpi duḥkha-nivahaṁ vahatī kriyārthā as meant for sense enjoyment,
he cannot get out of the
yāvat — as long as; pṛthaktvam — separatism; idam — this; ātmanaḥ — entanglement of material
of the body; indriya-artha — for sense gratification; māyā-balam — miseries, being influenced by
influence of external energy; bhagavataḥ — of the Personality of Your external energy.
Godhead; janaḥ — a person; īśa — O my Lord; paśyet — sees; tāvat —
so long; na — not; saṁsṛtiḥ — the influence of material existence; asau
— that man; pratisaṅkrameta — can overcome; vyarthā api — although
without meaning; duḥkha-nivaham — multiple miseries; vahatī —
bringing; kriyā-arthā — for fruitive activities.
3.9.10 Such nondevotees engage their
ahny āpṛtārta-karaṇā niśi niḥśayānā senses in very troublesome and
nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ extensive work, and they suffer
daivāhatārtha-racanā ṛṣayo ’pi deva insomnia at night because their
yuṣmat-prasaṅga-vimukhā iha saṁsaranti intelligence constantly breaks
their sleep with various mental
ahni — during the daytime; āpṛta — engaged; ārta — distressing speculations. They are frustrated
engagement; karaṇāḥ — senses; niśi — at night; niḥśayānāḥ — in all their various plans by
insomnia; nānā — various; manoratha — mental speculations; dhiyā — supernatural power. Even great
by intelligence; kṣaṇa — constantly; bhagna — broken; nidrāḥ — sleep; sages, if they are against Your
daiva — superhuman; āhata-artha — frustrated; racanāḥ — plans; transcendental topics, must
ṛṣayaḥ — great sages; api — also; deva — O my Lord; yuṣmat — Your rotate in this material world.
Lordship’s; prasaṅga — topic; vimukhāḥ — turned against; iha — in this
(material world); saṁsaranti — do rotate.
3.9.11 O my Lord, Your devotees can
tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja see You through the ears by the
āsse śrutekṣita-patho nanu nātha puṁsām process of bona fide hearing,
yad-yad-dhiyā ta urugāya vibhāvayanti and thus their hearts become
tat-tad-vapuḥ praṇayase sad-anugrahāya cleansed, and You take Your
seat there. You are so merciful to
tvam — unto You; bhakti-yoga — in devotional service; paribhāvita — Your devotees that You manifest
being one-hundred-percent engaged; hṛt — of the heart; saroje — on the Yourself in the particular eternal
lotus; āsse — You reside; śruta-īkṣita — seen through the ear; pathaḥ — form of transcendence in which
the path; nanu — now; nātha — O my Lord; puṁsām — of the devotees; they always think of You.
yat-yat — whichever; dhiyā — by meditating; te — Your; urugāya — O
multiglorious; vibhāvayanti — they specifically think of; tat-tat — the very
same; vapuḥ — transcendental form; praṇayase — do You manifest;
sat-anugrahāya — to show Your causeless mercy.
3.9.12 My Lord, You are not very much
nātiprasīdati tathopacitopacārair satisfied by the worship of the
ārādhitaḥ sura-gaṇair hṛdi baddha-kāmaiḥ demigods, who arrange for Your
yat sarva-bhūta-dayayāsad-alabhyayaiko worship very pompously, with
nānā-janeṣv avahitaḥ suhṛd antar-ātmā various paraphernalia, but who
are full of material hankerings.
na — never; ati — very much; prasīdati — become satisfied; tathā — as You are situated in everyone’s
much as; upacita — by pompous arrangement; upacāraiḥ — with much heart as the Supersoul just to
worshipable paraphernalia; ārādhitaḥ — being worshiped; sura-gaṇaiḥ show Your causeless mercy, and
— by the celestial demigods; hṛdi baddha-kāmaiḥ — with hearts full of all You are the eternal well-wisher,
sorts of material desires; yat — that which; sarva — all; bhūta — living but You are unavailable for the
entities; dayayā — to show them causeless mercy; asat — nondevotee; nondevotee.
alabhyayā — not being achieved; ekaḥ — one without a second; nānā
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— various; janeṣu — in living entities; avahitaḥ — perceived; suhṛt —
well-wishing friend; antaḥ — within; ātmā — Supersoul.
3.9.13 But the pious activities of the
puṁsām ato vividha-karmabhir adhvarādyair people, such as performance of
dānena cogra-tapasā paricaryayā ca Vedic rituals, charity, austere
ārādhanaṁ bhagavatas tava sat-kriyārtho penances and transcendental
dharmo ’rpitaḥ karhicid mriyate na yatra service, performed with a view to
worship You and satisfy You by
puṁsām — of the people; ataḥ — therefore; vividha-karmabhiḥ — by offering You the fruitive results,
various fruitive activities; adhvara-ādyaiḥ — by performance of Vedic are also beneficial. Such acts of
rituals; dānena — by charities; ca — and; ugra — very hard; tapasā — religion never go in vain.
austerity; paricaryayā — by transcendental service; ca — also;
ārādhanam — worship; bhagavataḥ — of the Personality of Godhead;
tava — Your; sat-kriyā-arthaḥ — simply for pleasing Your Lordship;
dharmaḥ — religion; arpitaḥ — so offered; karhicit — at any time;
mriyate — vanquishes; na — never; yatra — there.
3.9.14 Let me offer my obeisances unto
śaśvat svarūpa-mahasaiva nipīta-bheda- the Supreme Transcendence,
mohāya bodha-dhiṣaṇāya namaḥ parasmai who is eternally distinguished by
viśvodbhava-sthiti-layeṣu nimitta-līlā- His internal potency. His
rāsāya te nama idaṁ cakṛmeśvarāya indistinguishable impersonal
feature is realized by intelligence
śaśvat — eternally; svarūpa — transcendental form; mahasā — by the for self-realization. I offer my
glories; eva — certainly; nipīta — distinguished; bheda — differentiation; obeisances unto Him who by His
mohāya — unto the illusory conception; bodha — self-knowledge; pastimes enjoys the creation,
dhiṣaṇāya — intelligence; namaḥ — obeisances; parasmai — unto the maintenance and dissolution of
Transcendence; viśva-udbhava — creation of the cosmic manifestation; the cosmic manifestation.
sthiti — maintenance; layeṣu — also destruction; nimitta — for the
matter of; līlā — by such pastimes; rāsāya — for enjoyment; te — unto
You; namaḥ — obeisances; idam — this; cakṛma — do I perform;
īśvarāya — unto the Supreme.
3.9.15 Let me take shelter of the lotus
yasyāvatāra-guṇa-karma-viḍambanāni feet of Him whose incarnations,
nāmāni ye ’su-vigame vivaśā gṛṇanti qualities and activities are
te ’naika-janma-śamalaṁ sahasaiva hitvā mysterious imitations of worldly
saṁyānty apāvṛtāmṛtaṁ tam ajaṁ prapadye affairs. One who invokes His
transcendental names, even
yasya — whose; avatāra — incarnations; guṇa — transcendental unconsciously, at the time he
qualities; karma — activities; viḍambanāni — all mysterious; nāmāni — quits this life, is certainly washed
transcendental names; ye — those; asu-vigame — while quitting this life; immediately of the sins of many,
vivaśāḥ — automatically; gṛṇanti — invoke; te — they; anaika — many; many births and attains Him
janma — births; śamalam — accumulated sins; sahasā — immediately; without fail.
eva — certainly; hitvā — giving up; saṁyānti — obtain; apāvṛta — open;
amṛtam — immortality; tam — Him; ajam — the unborn; prapadye — I
take shelter.
3.9.16 Your Lordship is the prime root of
yo vā ahaṁ ca giriśaś ca vibhuḥ svayaṁ ca the tree of the planetary systems.
sthity-udbhava-pralaya-hetava ātma-mūlam This tree has grown by first
bhittvā tri-pād vavṛdha eka uru-prarohas penetrating the material nature in
tasmai namo bhagavate bhuvana-drumāya three trunks — as me, Śiva and
You, the Almighty — for creation,
yaḥ — one who; vai — certainly; aham ca — also I; giriśaḥ ca — also maintenance and dissolution,
Śiva; vibhuḥ — the Almighty; svayam — personality (as Viṣṇu); ca — and we three have grown with
and; sthiti — maintenance; udbhava — creation; pralaya — dissolution; many branches. Therefore I offer
hetavaḥ — the causes; ātma-mūlam — self-rooted; bhittvā — having my obeisances unto You, the
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penetrated; tri-pāt — three trunks; vavṛdhe — grew; ekaḥ — one without tree of the cosmic manifestation.
a second; uru — many; prarohaḥ — branches; tasmai — unto Him;
namaḥ — obeisances; bhagavate — unto the Personality of Godhead;
bhuvana-drumāya — unto the tree of the planetary system.
3.9.17 People in general all engage in
loko vikarma-nirataḥ kuśale pramattaḥ foolish acts, not in the really
karmaṇy ayaṁ tvad-udite bhavad-arcane sve beneficial activities enunciated
yas tāvad asya balavān iha jīvitāśāṁ directly by You for their
sadyaś chinatty animiṣāya namo ’stu tasmai guidance. As long as their
tendency for foolish work
lokaḥ — people in general; vikarma — work without sense; nirataḥ — remains powerful, all their plans
engaged in; kuśale — in beneficial activity; pramattaḥ — negligent; in the struggle for existence will
karmaṇi — in activity; ayam — this; tvat — by You; udite — enunciated; be cut to pieces. I therefore offer
bhavat — of You; arcane — in worship; sve — their own; yaḥ — who; my obeisances unto Him who
tāvat — as long as; asya — of the people in general; balavān — very acts as eternal time.
strong; iha — this; jīvita-āśām — struggle for existence; sadyaḥ —
directly; chinatti — is cut to pieces; animiṣāya — by the eternal time;
namaḥ — my obeisances; astu — let there be; tasmai — unto Him.
3.9.18 Your Lordship, I offer my
yasmād bibhemy aham api dviparārdha-dhiṣṇyam respectful obeisances unto You
adhyāsitaḥ sakala-loka-namaskṛtaṁ yat who are indefatigable time and
tepe tapo bahu-savo ’varurutsamānas the enjoyer of all sacrifices.
tasmai namo bhagavate ’dhimakhāya tubhyam Although I am situated in an
abode which will continue to exist
yasmāt — from whom; bibhemi — fear; aham — I; api — also; dvi-para- for a time duration of two
ardha — up to the limit of 4,300,000,000 × 2 × 30 × 12 × 100 solar parārdhas, although I am the
years; dhiṣṇyam — place; adhyāsitaḥ — situated in; sakala-loka — all leader of all other planets in the
other planets; namaskṛtam — honored by; yat — that; tepe — universe, and although I have
underwent; tapaḥ — penances; bahu-savaḥ — many, many years; undergone many, many years of
avarurutsamānaḥ — desiring to obtain You; tasmai — unto Him; namaḥ penance for self-realization, still I
— I do offer my obeisances; bhagavate — unto the Supreme Personality offer my respects unto You.
of Godhead; adhimakhāya — unto Him who is the enjoyer of all
sacrifices; tubhyam — unto Your Lordship.
3.9.19 O my Lord, by Your own will You
tiryaṅ-manuṣya-vibudhādiṣu jīva-yoniṣv appear in the various species of
ātmecchayātma-kṛta-setu-parīpsayā yaḥ living entities, among animals
reme nirasta-viṣayo ’py avaruddha-dehas lower than human beings as well
tasmai namo bhagavate puruṣottamāya as among the demigods, to
perform Your transcendental
tiryak — animals lower than human beings; manuṣya — human beings, pastimes. You are not affected
etc.; vibudha-ādiṣu — amongst the demigods; jīva-yoniṣu — in different by material contamination. You
species of life; ātma — self; icchayā — by the will; ātma-kṛta — self- come just to fulfill the obligations
created; setu — obligations; parīpsayā — desiring to preserve; yaḥ — of Your own principles of religion,
who; reme — performing transcendental pastimes; nirasta — not being and therefore, O Supreme
affected; viṣayaḥ — material contamination; api — certainly; avaruddha Personality, I offer my
— manifested; dehaḥ — transcendental body; tasmai — unto Him; obeisances unto You for
namaḥ — my obeisances; bhagavate — unto the Personality of manifesting such different forms.
Godhead; puruṣottamāya — the primeval Lord.
3.9.20 My Lord, You accept the
yo ’vidyayānupahato ’pi daśārdha-vṛttyā pleasure of sleeping in the water
nidrām uvāha jaṭharī-kṛta-loka-yātraḥ of devastation, where there are
antar-jale ’hi-kaśipu-sparśānukūlāṁ violent waves, and You enjoy
bhīmormi-mālini janasya sukhaṁ vivṛṇvan pleasure on the bed of snakes,
showing the happiness of Your
yaḥ — one; avidyayā — influenced by nescience; anupahataḥ — without sleep to intelligent persons. At
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being affected; api — in spite of; daśa-ardha — five; vṛttyā — interaction; that time, all the universal
nidrām — sleep; uvāha — accepted; jaṭharī — within the abdomen; kṛta planets are stationed within Your
— doing so; loka-yātraḥ — maintenance of the different entities; antaḥ- abdomen.
jale — within the water of devastation; ahi-kaśipu — on the snake bed;
sparśa-anukūlām — happy for the touch; bhīma-ūrmi — violent waves;
mālini — chain of; janasya — of the intelligent person; sukham —
happiness; vivṛṇvan — showing.
3.9.21 O object of my worship, I am
yan-nābhi-padma-bhavanād aham āsam īḍya born from the house of Your
loka-trayopakaraṇo yad-anugraheṇa lotus navel for the purpose of
tasmai namas ta udara-stha-bhavāya yoga- creating the universe by Your
nidrāvasāna-vikasan-nalinekṣaṇāya mercy. All these planets of the
universe were stationed within
yat — whose; nābhi — navel; padma — lotus; bhavanāt — from the Your transcendental abdomen
house of; aham — I; āsam — became manifested; īḍya — O while You were enjoying sleep.
worshipable one; loka-traya — the three worlds; upakaraṇaḥ — helping Now, Your sleep having ended,
in the creation of; yat — whose; anugraheṇa — by the mercy; tasmai — Your eyes are open like
unto Him; namaḥ — my obeisances; te — unto You; udara-stha — blossoming lotuses in the
situated within the abdomen; bhavāya — having the universe; yoga- morning.
nidrā-avasāna — after the end of that transcendental sleep; vikasat —
blossoming; nalina-īkṣaṇāya — unto Him whose opening eyes are like
lotuses.
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3.9.24 The Lord’s potencies are
nābhi-hradād iha sato ’mbhasi yasya puṁso innumerable. As He lies down in
vijñāna-śaktir aham āsam ananta-śakteḥ the water of devastation, I am
rūpaṁ vicitram idam asya vivṛṇvato me born as the total universal energy
mā rīriṣīṣṭa nigamasya girāṁ visargaḥ from the navel lake in which the
lotus sprouts. I am now engaged
nābhi-hradāt — from the navel lake; iha — in this millennium; sataḥ — in manifesting His diverse
lying; ambhasi — in the water; yasya — one whose; puṁsaḥ — of the energies in the form of the
Personality of Godhead; vijñāna — of the total universe; śaktiḥ — cosmic manifestation. I therefore
energy; aham — I; āsam — was born; ananta — unlimited; śakteḥ — of pray that in the course of my
the powerful; rūpam — form; vicitram — variegated; idam — this; asya material activities I may not be
— His; vivṛṇvataḥ — manifesting; me — unto me; mā — may not; deviated from the vibration of the
rīriṣīṣṭa — vanish; nigamasya — of the Vedas; girām — of the sounds; Vedic hymns.
visargaḥ — vibration.
3.9.25 The Lord, who is supreme and is
so ’sāv adabhra-karuṇo bhagavān vivṛddha- the oldest of all, is unlimitedly
prema-smitena nayanāmburuhaṁ vijṛmbhan merciful. I wish that He may
utthāya viśva-vijayāya ca no viṣādaṁ smilingly bestow His benediction
mādhvyā girāpanayatāt puruṣaḥ purāṇaḥ upon me by opening His lotus
eyes. He can uplift the entire
saḥ — He (the Lord); asau — that; adabhra — unlimited; karuṇaḥ — cosmic creation and remove our
merciful; bhagavān — the Personality of Godhead; vivṛddha — dejection by kindly speaking His
excessive; prema — love; smitena — by smiling; nayana-amburuham — directions.
the lotus eyes; vijṛmbhan — by opening; utthāya — for flourishing; viśva-
vijayāya — for glorifying the cosmic creation; ca — as also; naḥ — our;
viṣādam — dejection; mādhvyā — by sweet; girā — words; apanayatāt
— let Him kindly remove; puruṣaḥ — the Supreme; purāṇaḥ — oldest.
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SB 3.25.30 My dear son, Kapila, after all, I
tad etan me vijānīhi am a woman. It is very difficult
yathāhaṁ manda-dhīr hare for me to understand the
sukhaṁ buddhyeya durbodhaṁ Absolute Truth because my
yoṣā bhavad-anugrahāt intelligence is not very great. But
if You will kindly explain it to me,
tat etat — that same; me — to me; vijānīhi — please explain; yathā — so even though I am not very
that; aham — I; manda — slow; dhīḥ — whose intelligence; hare — O intelligent, I can understand it
my Lord; sukham — easily; buddhyeya — may understand; durbodham and thereby feel transcendental
— very difficult to understand; yoṣā — a woman; bhavat-anugrahāt — by happiness.
Your grace.
SB 3.25.31 Śrī Maitreya said: After hearing
maitreya uvāca the statement of His mother,
viditvārthaṁ kapilo mātur itthaṁ Kapila could understand her
jāta-sneho yatra tanvābhijātaḥ purpose, and He became
tattvāmnāyaṁ yat pravadanti sāṅkhyaṁ compassionate towards her
provāca vai bhakti-vitāna-yogam because of being born of her
body. He described the Sāṅkhya
maitreyaḥ uvāca — Maitreya said; viditvā — having known; artham — system of philosophy, which is a
purpose; kapilaḥ — Lord Kapila; mātuḥ — of His mother; ittham — thus; combination of devotional service
jāta-snehaḥ — became compassionate; yatra — upon her; tanvā — from and mystic realization, as
her body; abhijātaḥ — born; tattva-āmnāyam — truths received by received by disciplic succession.
disciplic succession; yat — which; pravadanti — they call; sāṅkhyam —
Sāṅkhya philosophy; provāca — He described; vai — in fact; bhakti —
devotional service; vitāna — spreading; yogam — mystic yoga.
SB 3.25.32 Lord Kapila said: The senses are
śrī-bhagavān uvāca symbolic representations of the
devānāṁ guṇa-liṅgānām demigods, and their natural
ānuśravika-karmaṇām inclination is to work under the
sattva evaika-manaso direction of the Vedic injunctions.
vṛttiḥ svābhāvikī tu yā As the senses are
animittā bhāgavatī representatives of the demigods,
bhaktiḥ siddher garīyasī so the mind is the representative
of the Supreme Personality of
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; Godhead. The mind’s natural
devānām — of the senses or of the presiding deities of the senses; duty is to serve. When that
guṇa-liṅgānām — which detect sense objects; ānuśravika — according service spirit is engaged in
to scripture; karmaṇām — which work; sattve — unto the mind or unto devotional service to the
the Lord; eva — only; eka-manasaḥ — of a man of undivided mind; vṛttiḥ Personality of Godhead, without
— inclination; svābhāvikī — natural; tu — in fact; yā — which; animittā — any motive, that is far better even
without motive; bhāgavatī — to the Personality of Godhead; bhaktiḥ — than salvation.
devotional service; siddheḥ — than salvation; garīyasī — better.
SB 3.25.33 Bhakti, devotional service,
jarayaty āśu yā kośaṁ dissolves the subtle body of the
nigīrṇam analo yathā living entity without separate
effort, just as fire in the stomach
jarayati — dissolves; āśu — quickly; yā — which; kośam — the subtle digests all that we eat.
body; nigīrṇam — things eaten; analaḥ — fire; yathā — as.
SB 3.25.34 A pure devotee, who is attached
naikātmatāṁ me spṛhayanti kecin to the activities of devotional
mat-pāda-sevābhiratā mad-īhāḥ service and who always engages
ye ’nyonyato bhāgavatāḥ prasajya in the service of My lotus feet,
sabhājayante mama pauruṣāṇi never desires to become one
with Me. Such a devotee, who is
na — never; eka-ātmatām — merging into oneness; me — My; unflinchingly engaged, always
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spṛhayanti — they desire; kecit — any; mat-pāda-sevā — the service of glorifies My pastimes and
My lotus feet; abhiratāḥ — engaged in; mat-īhāḥ — endeavoring to attain activities.
Me; ye — those who; anyonyataḥ — mutually; bhāgavatāḥ — pure
devotees; prasajya — assembling; sabhājayante — glorify; mama — My;
pauruṣāṇi — glorious activities.
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SB 3.31.18 My dear Lord, by Your causeless
yenedṛśīṁ gatim asau daśa-māsya īśa mercy I am awakened to
saṅgrāhitaḥ puru-dayena bhavādṛśena consciousness, although I am
svenaiva tuṣyatu kṛtena sa dīna-nāthaḥ only ten months old. For this
ko nāma tat-prati vināñjalim asya kuryāt causeless mercy of the Supreme
Personality of Godhead, the
yena — by whom (the Lord); īdṛśīm — such; gatim — a condition; asau friend of all fallen souls, there is
— that person (myself); daśa-māsyaḥ — ten months old; īśa — O Lord; no way to express my gratitude
saṅgrāhitaḥ — was made to accept; puru-dayena — very merciful; but to pray with folded hands.
bhavādṛśena — incomparable; svena — own; eva — alone; tuṣyatu —
may He be pleased; kṛtena — with His act; saḥ — that; dīna-nāthaḥ —
refuge of the fallen souls; kaḥ — who; nāma — indeed; tat — that mercy;
prati — in return; vinā — except with; añjalim — folded hands; asya — of
the Lord; kuryāt — can repay.
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SB 3.33.5 My dear Lord, You have assumed
tvaṁ deha-tantraḥ praśamāya pāpmanāṁ this body in order to diminish the
nideśa-bhājāṁ ca vibho vibhūtaye sinful activities of the fallen and to
yathāvatārās tava sūkarādayas enrich their knowledge in devotion
tathāyam apy ātma-pathopalabdhaye and liberation. Since these sinful
people are dependent on Your
tvam — You; deha — this body; tantraḥ — have assumed; praśamāya direction, by Your own will You
— for the diminution; pāpmanām — of sinful activities; nideśa-bhājām assume incarnations as a boar and
— of instructions in devotion; ca — and; vibho — O my Lord; vibhūtaye as other forms. Similarly, You have
— for the expansion; yathā — as; avatārāḥ — incarnations; tava — appeared in order to distribute
Your; sūkara-ādayaḥ — the boar and other forms; tathā — so; ayam — transcendental knowledge to Your
this incarnation of Kapila; api — surely; ātma-patha — the path of self- dependents.
realization; upalabdhaye — in order to reveal.
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SB 4.9.12 O Lord who have a lotus navel, if a
te na smaranty atitarāṁ priyam īśa martyaṁ person happens to associate with a
ye cānv adaḥ suta-suhṛd-gṛha-vitta-dārāḥ devotee whose heart always hankers
ye tv abja-nābha bhavadīya-padāravinda- after Your lotus feet, seeking always
saugandhya-lubdha-hṛdayeṣu kṛta-prasaṅgāḥ their fragrance, he is never attached to
the material body or, in a bodily
te — they; na — never; smaranti — remember; atitarām — highly; relationship, to offspring, friends,
priyam — dear; īśa — O Lord; martyam — material body; ye — home, wealth and wife, which are very,
they who; ca — also; anu — in relationship with; adaḥ — that; suta very dear to materialistic persons.
— sons; suhṛt — friends; gṛha — home; vitta — wealth; dārāḥ — Indeed, he does not care for them.
and wife; ye — those who; tu — then; abja-nābha — O Lord who
have a lotus navel; bhavadīya — of Your; pada-aravinda — lotus
feet; saugandhya — the fragrance; lubdha — have achieved;
hṛdayeṣu — with devotees whose hearts; kṛta-prasaṅgāḥ — have
association.
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SB 4.20.31 My Lord, due to Your illusory energy,
tvan-māyayāddhā jana īśa khaṇḍito all living beings in this material world
yad anyad āśāsta ṛtātmano ’budhaḥ have forgotten their real constitutional
yathā cared bāla-hitaṁ pitā svayaṁ position, and out of ignorance they are
tathā tvam evārhasi naḥ samīhitum always desirous of material happiness
in the form of society, friendship and
tvat — Your; māyayā — by illusory energy; addhā — certainly; love. Therefore, please do not ask me
janaḥ — the people in general; īśa — O my Lord; khaṇḍitaḥ — to take some material benefits from
separated; yat — because; anyat — other; āśāste — they desire; You, but as a father, not waiting for the
ṛta — real; ātmanaḥ — from the self; abudhaḥ — without proper son’s demand, does everything for the
understanding; yathā — as; caret — would engage in; bāla-hitam benefit of the son, please bestow upon
— the welfare of one’s child; pitā — the father; svayam — me whatever You think best for me.
personally; tathā — similarly; tvam — Your Lordship; eva —
certainly; arhasi naḥ samīhitum — please act on my behalf.
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SB 4.24.40 My dear Lord, by expanding Your
artha-liṅgāya nabhase transcendental vibrations, You
namo ’ntar-bahir-ātmane reveal the actual meaning of
namaḥ puṇyāya lokāya everything. You are the all-
amuṣmai bhūri-varcase pervading sky within and without,
and You are the ultimate goal of
artha — meaning; liṅgāya — revealing; nabhase — unto the sky; pious activities executed both
namaḥ — offering obeisances; antaḥ — within; bahiḥ — and without; within this material world and
ātmane — unto the self; namaḥ — offering obeisances; puṇyāya — beyond it. I therefore offer my
pious activities; lokāya — for creation; amuṣmai — beyond death; respectful obeisances again and
bhūri-varcase — the supreme effulgence. again unto You.
SB 4.24.41 My dear Lord, You are the viewer
pravṛttāya nivṛttāya of the results of pious activities.
pitṛ-devāya karmaṇe You are inclination, disinclination
namo ’dharma-vipākāya and their resultant activities. You
mṛtyave duḥkha-dāya ca are the cause of the miserable
conditions of life caused by
pravṛttāya — inclination; nivṛttāya — disinclination; pitṛ-devāya — unto irreligion, and therefore You are
the master of Pitṛloka; karmaṇe — unto the resultant action of fruitive death. I offer You my respectful
activities; namaḥ — offering respects; adharma — irreligious; vipākāya obeisances.
— unto the result; mṛtyave — unto death; duḥkha-dāya — the cause of
all kinds of miserable conditions; ca — also.
SB 4.24.42 My dear Lord, You are the topmost
namas ta āśiṣām īśa of all bestowers of all benediction,
manave kāraṇātmane the oldest and supreme enjoyer
namo dharmāya bṛhate amongst all enjoyers. You are the
kṛṣṇāyākuṇṭha-medhase master of all the worlds’
puruṣāya purāṇāya metaphysical philosophy, for You
sāṅkhya-yogeśvarāya ca are the supreme cause of all
causes, Lord Kṛṣṇa. You are the
namaḥ — offering obeisances; te — unto You; āśiṣām īśa — O greatest of all religious principles,
topmost of all bestowers of benediction; manave — unto the supreme the supreme mind, and You have a
mind or supreme Manu; kāraṇa-ātmane — the supreme cause of all brain which is never checked by
causes; namaḥ — offering obeisances; dharmāya — unto one who any condition. Therefore I
knows the best of all religion; bṛhate — the greatest; kṛṣṇāya — unto repeatedly offer my obeisances
Kṛṣṇa; akuṇṭha-medhase — unto one whose brain activity is never unto You.
checked; puruṣāya — the Supreme Person; purāṇāya — the oldest of
the old; sāṅkhya-yoga-īśvarāya — the master of the principles of
sāṅkhya-yoga; ca — and.
SB 4.24.43 My dear Lord, You are the
śakti-traya-sametāya supreme controller of the worker,
mīḍhuṣe ’haṅkṛtātmane sense activities and results of
ceta-ākūti-rūpāya sense activities [karma]. Therefore
namo vāco vibhūtaye You are the controller of the body,
mind and senses. You are also the
śakti-traya — three kinds of energies; sametāya — unto the reservoir; supreme controller of egotism,
mīḍhuṣe — unto Rudra; ahaṅkṛta-ātmane — the source of egotism; known as Rudra. You are the
cetaḥ — knowledge; ākūti — eagerness to work; rūpāya — unto the source of knowledge and the
form of; namaḥ — my obeisances; vācaḥ — unto the sound; vibhūtaye activities of the Vedic injunctions.
— unto the different types of opulences.
SB 4.24.44 My dear Lord, I wish to see You
darśanaṁ no didṛkṣūṇāṁ exactly in the form that Your very
dehi bhāgavatārcitam dear devotees worship. You have
rūpaṁ priyatamaṁ svānāṁ many other forms, but I wish to see
sarvendriya-guṇāñjanam Your form that is especially liked by
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the devotees. Please be merciful
darśanam — vision; naḥ — our; didṛkṣūṇām — desirous to see; dehi upon me and show me that form,
— kindly exhibit; bhāgavata — of the devotees; arcitam — as for only that form worshiped by the
worshiped by them; rūpam — form; priya-tamam — dearmost; svānām devotees can perfectly satisfy all
— of Your devotees; sarva-indriya — all the senses; guṇa — qualities; the demands of the senses.
añjanam — very much pleasing.
SB 4.24.45-46 The Lord’s beauty resembles a
snigdha-prāvṛḍ-ghana-śyāmaṁ dark cloud during the rainy season.
sarva-saundarya-saṅgraham As the rainfall glistens, His bodily
cārv-āyata-catur-bāhu features also glisten. Indeed, He is
sujāta-rucirānanam the sum total of all beauty. The
Lord has four arms and an
padma-kośa-palāśākṣaṁ exquisitely beautiful face with eyes
sundara-bhru sunāsikam like lotus petals, a beautiful highly
sudvijaṁ sukapolāsyaṁ raised nose, a mind-attracting
sama-karṇa-vibhūṣaṇam smile, a beautiful forehead and
equally beautiful and fully
snigdha — glistening; prāvṛṭ — rainy season; ghana-śyāmam — decorated ears.
densely cloudy; sarva — all; saundarya — beauty; saṅgraham —
collection; cāru — beautiful; āyata — bodily feature; catuḥ-bāhu —
unto the four-armed; su-jāta — ultimately beautiful; rucira — very
pleasing; ānanam — face; padma-kośa — the whorl of the lotus
flower; palāśa — petals; akṣam — eyes; sundara — beautiful; bhru —
eyebrows; su-nāsikam — raised nose; su-dvijam — beautiful teeth; su-
kapola — beautiful forehead; āsyam — face; sama-karṇa — equally
beautiful ears; vibhūṣaṇam — fully decorated.
SB 4.24.47-48 The Lord is superexcellently
prīti-prahasitāpāṅgam beautiful on account of His open
alakai rūpa-śobhitam and merciful smile and His
lasat-paṅkaja-kiñjalka- sidelong glance upon His
dukūlaṁ mṛṣṭa-kuṇḍalam devotees. His black hair is curly,
and His garments, waving in the
sphurat-kirīṭa-valaya- wind, appear like flying saffron
hāra-nūpura-mekhalam pollen from lotus flowers. His
śaṅkha-cakra-gadā-padma- glittering earrings, shining helmet,
mālā-maṇy-uttamarddhimat bangles, garland, ankle bells, waist
belt and various other bodily
prīti — merciful; prahasita — smiling; apāṅgam — sidelong glance; ornaments combine with
alakaiḥ — with curling hair; rūpa — beauty; śobhitam — increased; conchshell, disc, club and lotus
lasat — glittering; paṅkaja — of the lotus; kiñjalka — saffron; dukūlam flower to increase the natural
— clothing; mṛṣṭa — glittering; kuṇḍalam — earrings; sphurat — shiny; beauty of the Kaustubha pearl on
kirīṭa — helmet; valaya — bangles; hāra — necklace; nūpura — ankle His chest.
bells; mekhalam — belt; śaṅkha — conchshell; cakra — wheel; gadā
— club; padma — lotus flower; mālā — garland; maṇi — pearls;
uttama — first class; ṛddhi-mat — still more beautified on account of
this.
SB 4.24.49 The Lord has shoulders just like a
siṁha-skandha-tviṣo bibhrat lion’s. Upon these shoulders are
saubhaga-grīva-kaustubham garlands, necklaces and epaulets,
śriyānapāyinyā kṣipta- and all of these are always
nikaṣāśmorasollasat glittering. Besides these, there is
the beauty of the Kaustubha-maṇi
siṁha — a lion; skandha — shoulders; tviṣaḥ — the coils of hair; pearl, and on the dark chest of the
bibhrat — bearing; saubhaga — fortunate; grīva — neck; kaustubham Lord there are streaks named
— the pearl of the name; śriyā — beauty; anapāyinyā — never Śrīvatsa, which are signs of the
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decreasing; kṣipta — defeating; nikaṣa — the stone for testing gold; goddess of fortune. The glittering
aśma — stone; urasā — with the chest; ullasat — glittering. of these streaks excels the beauty
of the golden streaks on a gold-
testing stone. Indeed, such beauty
defeats a gold-testing stone.
SB 4.24.50 The Lord’s abdomen is beautiful
pūra-recaka-saṁvigna- due to three ripples in the flesh.
vali-valgu-dalodaram Being so round, His abdomen
pratisaṅkrāmayad viśvaṁ resembles the leaf of a banyan
nābhyāvarta-gabhīrayā tree, and when He exhales and
inhales, the movement of the
pūra — inhaling; recaka — exhaling; saṁvigna — agitated; vali — the ripples appears very, very
wrinkles on the abdomen; valgu — beautiful; dala — like the banyan beautiful. The coils within the navel
leaf; udaram — abdomen; pratisaṅkrāmayat — coiling down; viśvam of the Lord are so deep that it
— universe; nābhyā — navel; āvarta — screwing; gabhīrayā — by appears that the entire universe
deepness. sprouted out of it and yet again
wishes to go back.
SB 4.24.51 The lower part of the Lord’s waist
śyāma-śroṇy-adhi-rociṣṇu- is dark and covered with yellow
dukūla-svarṇa-mekhalam garments and a belt bedecked with
sama-cārv-aṅghri-jaṅghoru- golden embroidery work. His
nimna-jānu-sudarśanam symmetrical lotus feet and the
calves, thighs and joints of His legs
śyāma — blackish; śroṇi — lower part of the waist; adhi — extra; are extraordinarily beautiful.
rociṣṇu — pleasing; dukūla — garments; svarṇa — golden; mekhalam Indeed, the Lord’s entire body
— belt; sama — symmetrical; cāru — beautiful; aṅghri — lotus feet; appears to be well built.
jaṅgha — calves; ūru — thighs; nimna — lower; jānu — knees; su-
darśanam — very beautiful.
SB 4.24.52 My dear Lord, Your two lotus feet
padā śarat-padma-palāśa-rociṣā are so beautiful that they appear
nakha-dyubhir no ’ntar-aghaṁ vidhunvatā like two blossoming petals of the
pradarśaya svīyam apāsta-sādhvasaṁ lotus flower which grows during the
padaṁ guro mārga-gurus tamo-juṣām autumn season. Indeed, the nails
of Your lotus feet emanate such a
padā — by the lotus feet; śarat — autumn; padma — lotus flower; great effulgence that they
palāśa — petals; rociṣā — very pleasing; nakha — nails; dyubhiḥ — immediately dissipate all the
by the effulgence; naḥ — our; antaḥ-agham — dirty things; vidhunvatā darkness in the heart of a
— which can cleanse; pradarśaya — just show; svīyam — Your own; conditioned soul. My dear Lord,
apāsta — diminishing; sādhvasam — the trouble of the material world; kindly show me that form of Yours
padam — lotus feet; guro — O supreme spiritual master; mārga — the which always dissipates all kinds of
path; guruḥ — spiritual master; tamaḥ-juṣām — of the persons darkness in the heart of a devotee.
suffering in ignorance. My dear Lord, You are the
supreme spiritual master of
everyone; therefore all conditioned
souls covered with the darkness of
ignorance can be enlightened by
You as the spiritual master.
SB 4.24.53 My dear Lord, those who desire to
etad rūpam anudhyeyam purify their existence must always
ātma-śuddhim abhīpsatām engage in meditation upon Your
yad-bhakti-yogo ’bhayadaḥ lotus feet, as described above.
sva-dharmam anutiṣṭhatām Those who are serious about
executing their occupational duties
etat — this; rūpam — form; anudhyeyam — must be meditated upon; and who want freedom from fear
ātma — self; śuddhim — purification; abhīpsatām — of those who are must take to this process of bhakti-
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desiring so; yat — that which; bhakti-yogaḥ — the devotional service; yoga.
abhaya-daḥ — factual fearlessness; sva-dharmam — one’s own
occupational duties; anutiṣṭhatām — executing.
SB 4.24.54 My dear Lord, the king in charge of
bhavān bhaktimatā labhyo the heavenly kingdom is also
durlabhaḥ sarva-dehinām desirous of obtaining the ultimate
svārājyasyāpy abhimata goal of life — devotional service.
ekāntenātma-vid-gatiḥ Similarly, You are the ultimate
destination of those who identify
bhavān — Your Grace; bhakti-matā — by the devotee; labhyaḥ — themselves with You [ahaṁ
obtainable; durlabhaḥ — very difficult to be obtained; sarva-dehinām brahmāsmi]. However, it is very
— of all other living entities; svārājyasya — of the King of heaven; api difficult for them to attain You,
— even; abhimataḥ — the ultimate goal; ekāntena — by oneness; whereas a devotee can very easily
ātma-vit — of the self-realized; gatiḥ — the ultimate destination. attain Your Lordship.
SB 4.24.55 My dear Lord, pure devotional
taṁ durārādhyam ārādhya service is even difficult for liberated
satām api durāpayā persons to discharge, but
ekānta-bhaktyā ko vāñchet devotional service alone can
pāda-mūlaṁ vinā bahiḥ satisfy You. Who will take to other
processes of self-realization if he is
tam — unto You; durārādhyam — very difficult to worship; ārādhya — actually serious about the
having worshiped; satām api — even for the most exalted persons; perfection of life?
durāpayā — very difficult to attain; ekānta — pure; bhaktyā — by
devotional service; kaḥ — who is that man; vāñchet — should desire;
pāda-mūlam — lotus feet; vinā — without; bahiḥ — outsiders.
SB 4.24.56 Simply by expansion of His
yatra nirviṣṭam araṇaṁ eyebrows, invincible time
kṛtānto nābhimanyate personified can immediately
viśvaṁ vidhvaṁsayan vīrya- vanquish the entire universe.
śaurya-visphūrjita-bhruvā However, formidable time does not
approach the devotee who has
yatra — wherein; nirviṣṭam araṇam — a completely surrendered soul; taken complete shelter at Your
kṛta-antaḥ — invincible time; na abhimanyate — does not go to attack; lotus feet.
viśvam — the entire universe; vidhvaṁsayan — by vanquishing; vīrya
— prowess; śaurya — influence; visphūrjita — simply by expansion;
bhruvā — of the eyebrows.
SB 4.24.57 If one by chance associates with a
kṣaṇārdhenāpi tulaye devotee, even for a fraction of a
na svargaṁ nāpunar-bhavam moment, he no longer is subject to
bhagavat-saṅgi-saṅgasya attraction by the results of karma or
martyānāṁ kim utāśiṣaḥ jñāna. What interest then can he
have in the benedictions of the
kṣaṇa-ardhena — by half a moment; api — even; tulaye — compare; demigods, who are subject to the
na — never; svargam — heavenly planets; na — neither; apunaḥ- laws of birth and death?
bhavam — merging into the Supreme; bhagavat — the Supreme
Personality of Godhead; saṅgi — associate; saṅgasya — one who
takes advantage of associating; martyānām — of the conditioned soul;
kim uta — what is there; āśiṣaḥ — blessings.
SB 4.24.58 My dear Lord, Your lotus feet are
athānaghāṅghres tava kīrti-tīrthayor the cause of all auspicious things
antar-bahiḥ-snāna-vidhūta-pāpmanām and the destroyer of all the
bhūteṣv anukrośa-susattva-śīlināṁ contamination of sin. I therefore
syāt saṅgamo ’nugraha eṣa nas tava beg Your Lordship to bless me by
the association of Your devotees,
atha — therefore; anagha-aṅghreḥ — of my Lord, whose lotus feet who are completely purified by
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destroy all inauspiciousness; tava — Your; kīrti — glorification; worshiping Your lotus feet and who
tīrthayoḥ — the holy Ganges water; antaḥ — within; bahiḥ — and are so merciful upon the
outside; snāna — taking bath; vidhūta — washed; pāpmanām — conditioned souls. I think that Your
contaminated state of mind; bhūteṣu — unto the ordinary living beings; real benediction will be to allow me
anukrośa — benediction or mercy; su-sattva — completely in to associate with such devotees.
goodness; śīlinām — of those who possess such characteristics; syāt
— let there be; saṅgamaḥ — association; anugrahaḥ — mercy; eṣaḥ
— this; naḥ — unto us; tava — Your.
SB 4.24.59 The devotee whose heart has been
na yasya cittaṁ bahir-artha-vibhramaṁ completely cleansed by the
tamo-guhāyāṁ ca viśuddham āviśat process of devotional service and
yad-bhakti-yogānugṛhītam añjasā who is favored by Bhaktidevī does
munir vicaṣṭe nanu tatra te gatim not become bewildered by the
external energy, which is just like a
na — never; yasya — whose; cittam — heart; bahiḥ — external; artha dark well. Being completely
— interest; vibhramam — bewildered; tamaḥ — darkness; guhāyām — cleansed of all material
in the hole; ca — also; viśuddham — purified; āviśat — entered; yat — contamination in this way, a
that; bhakti-yoga — devotional service; anugṛhītam — being favored devotee is able to understand very
by; añjasā — happily; muniḥ — the thoughtful; vicaṣṭe — sees; nanu happily Your name, fame, form,
— however; tatra — there; te — Your; gatim — activities. activities, etc.
SB 4.24.60 My dear Lord, the impersonal
yatredaṁ vyajyate viśvaṁ Brahman spreads everywhere, like
viśvasminn avabhāti yat the sunshine or the sky. And that
tat tvaṁ brahma paraṁ jyotir impersonal Brahman, which
ākāśam iva vistṛtam spreads throughout the universe
and in which the entire universe is
yatra — where; idam — this; vyajyate — manifested; viśvam — the manifested, is You.
universe; viśvasmin — in the cosmic manifestation; avabhāti — is
manifested; yat — that; tat — that; tvam — You; brahma — the
impersonal Brahman; param — transcendental; jyotiḥ — effulgence;
ākāśam — sky; iva — like; vistṛtam — spread.
SB 4.24.61 My dear Lord, You have manifold
yo māyayedaṁ puru-rūpayāsṛjad energies, and these energies are
bibharti bhūyaḥ kṣapayaty avikriyaḥ manifested in manifold forms. With
yad-bheda-buddhiḥ sad ivātma-duḥsthayā such energies You have also
tvam ātma-tantraṁ bhagavan pratīmahi created this cosmic manifestation,
and although You maintain it as if it
yaḥ — one who; māyayā — by His energy; idam — this; puru — were permanent, You ultimately
manifold; rūpayā — manifestation; asṛjat — created; bibharti — annihilate it. Although You are
maintains; bhūyaḥ — again; kṣapayati — annihilates; avikriyaḥ — never disturbed by such changes
without being altered; yat — that; bheda-buddhiḥ — sense of and alterations, the living entities
differentiation; sat — eternal; iva — like; ātma-duḥsthayā — giving are disturbed by them, and
trouble to oneself; tvam — unto You; ātma-tantram — fully self- therefore they find the cosmic
independent; bhagavan — O Lord, Supreme Personality of Godhead; manifestation to be different or
pratīmahi — I can understand. separated from You. My Lord, You
are always independent, and I can
clearly see this fact.
SB 4.24.62 My dear Lord, Your universal form
kriyā-kalāpair idam eva yoginaḥ consists of all five elements, the
śraddhānvitāḥ sādhu yajanti siddhaye senses, mind, intelligence, false
bhūtendriyāntaḥ-karaṇopalakṣitaṁ ego (which is material) and the
vede ca tantre ca ta eva kovidāḥ Paramātmā, Your partial
expansion, who is the director of
kriyā — activities; kalāpaiḥ — by processes; idam — this; eva — everything. Yogīs other than the
certainly; yoginaḥ — transcendentalists; śraddhā-anvitāḥ — with faith devotees — namely the karma-
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and conviction; sādhu — properly; yajanti — worship; siddhaye — for yogī and jñāna-yogī — worship
perfection; bhūta — the material energy; indriya — senses; antaḥ- You by their respective actions in
karaṇa — heart; upalakṣitam — symptomized by; vede — in the their respective positions. It is
Vedas; ca — also; tantre — in the corollaries of the Vedas; ca — also; stated both in the Vedas and in the
te — Your Lordship; eva — certainly; kovidāḥ — those who are śāstras that are corollaries of the
experts. Vedas, and indeed everywhere,
that it is only You who are to be
worshiped. That is the expert
version of all the Vedas.
SB 4.24.63 My dear Lord, You are the only
tvam eka ādyaḥ puruṣaḥ supta-śaktis Supreme Person, the cause of all
tayā rajaḥ-sattva-tamo vibhidyate causes. Before the creation of this
mahān ahaṁ khaṁ marud agni-vār-dharāḥ material world, Your material
surarṣayo bhūta-gaṇā idaṁ yataḥ energy remains in a dormant
condition. When Your material
tvam — Your Lordship; ekaḥ — one; ādyaḥ — the original; puruṣaḥ — energy is agitated, the three
person; supta — dormant; śaktiḥ — energy; tayā — by which; rajaḥ — qualities — namely goodness,
the passion energy; sattva — goodness; tamaḥ — ignorance; passion and ignorance — act, and
vibhidyate — is diversified; mahān — the total material energy; aham as a result the total material energy
— egotism; kham — the sky; marut — the air; agni — fire; vāḥ — — egotism, ether, air, fire, water,
water; dharāḥ — earth; sura-ṛṣayaḥ — the demigods and the great earth and all the various demigods
sages; bhūta-gaṇāḥ — the living entities; idam — all this; yataḥ — and saintly persons — becomes
from whom. manifest. Thus the material world
is created.
SB 4.24.64 My dear Lord, after creating by
sṛṣṭaṁ sva-śaktyedam anupraviṣṭaś Your own potencies, You enter
catur-vidhaṁ puram ātmāṁśakena within the creation in four kinds of
atho vidus taṁ puruṣaṁ santam antar forms. Being within the hearts of
bhuṅkte hṛṣīkair madhu sāra-ghaṁ yaḥ the living entities, You know them
and know how they are enjoying
sṛṣṭam — in the creation; sva-śaktyā — by Your own potency; idam — their senses. The so-called
this cosmic manifestation; anupraviṣṭaḥ — entering afterward; catuḥ- happiness of this material creation
vidham — four kinds of; puram — bodies; ātma-aṁśakena — by Your is exactly like the bees’ enjoyment
own part and parcel; atho — therefore; viduḥ — know; tam — him; of honey after it has been collected
puruṣam — the enjoyer; santam — existing; antaḥ — within; bhuṅkte in the honeycomb.
— enjoys; hṛṣīkaiḥ — by the senses; madhu — sweetness; sāra-gham
— honey; yaḥ — one who.
SB 4.24.65 My dear Lord, Your absolute
sa eṣa lokān aticaṇḍa-vego authority cannot be directly
vikarṣasi tvaṁ khalu kāla-yānaḥ experienced, but one can guess by
bhūtāni bhūtair anumeya-tattvo seeing the activities of the world
ghanāvalīr vāyur ivāviṣahyaḥ that everything is being destroyed
in due course of time. The force of
saḥ — that; eṣaḥ — this; lokān — all the planetary systems; ati — very time is very strong, and everything
much; caṇḍa-vegaḥ — the great force; vikarṣasi — destroys; tvam — is being destroyed by something
Your Lordship; khalu — however; kāla-yānaḥ — in due course of time; else — just as one animal is being
bhūtāni — all living entities; bhūtaiḥ — by other living entities; eaten by another animal. Time
anumeya-tattvaḥ — the Absolute Truth can be guessed; ghana-āvalīḥ scatters everything, exactly as the
— the clouds; vāyuḥ — air; iva — like; aviṣahyaḥ — unbearable. wind scatters clouds in the sky.
SB 4.24.66 My dear Lord, all living entities
pramattam uccair iti kṛtya-cintayā within this material world are mad
pravṛddha-lobhaṁ viṣayeṣu lālasam after planning for things, and they
tvam apramattaḥ sahasābhipadyase are always busy with a desire to do
kṣul-lelihāno ’hir ivākhum antakaḥ this or that. This is due to
uncontrollable greed. The greed for
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pramattam — persons who are mad; uccaiḥ — loudly; iti — thus; kṛtya material enjoyment is always
— to be done; cintayā — by such desire; pravṛddha — very much existing in the living entity, but Your
advanced; lobham — greed; viṣayeṣu — in material enjoyment; Lordship is always alert, and in due
lālasam — so desiring; tvam — Your Lordship; apramattaḥ — course of time You strike him, just
completely in transcendence; sahasā — all of a sudden; abhipadyase as a snake seizes a mouse and
— seizes them; kṣut — hungry; lelihānaḥ — by the greedy tongue; very easily swallows him.
ahiḥ — snake; iva — like; ākhum — mouse; antakaḥ — destroyer.
SB 4.24.67 My dear Lord, any learned person
kas tvat-padābjaṁ vijahāti paṇḍito knows that unless he worships
yas te ’vamāna-vyayamāna-ketanaḥ You, his entire life is spoiled.
viśaṅkayāsmad-gurur arcati sma yad Knowing this, how could he give up
vinopapattiṁ manavaś caturdaśa worshiping Your lotus feet? Even
our father and spiritual master,
kaḥ — who; tvat — Your; pada-abjam — lotus feet; vijahāti — avoids; Lord Brahmā, unhesitatingly
paṇḍitaḥ — learned; yaḥ — who; te — unto You; avamāna — deriding; worshiped You, and the fourteen
vyayamāna — decreasing; ketanaḥ — this body; viśaṅkayā — without Manus followed in his footsteps.
any doubt; asmat — our; guruḥ — spiritual master, father; arcati —
worships; sma — in the past; yat — that; vinā — without; upapattim —
agitation; manavaḥ — the Manus; catuḥ-daśa — fourteen.
SB 4.24.68 My dear Lord, all actually learned
atha tvam asi no brahman persons know You as the Supreme
paramātman vipaścitām Brahman and the Supersoul.
viśvaṁ rudra-bhaya-dhvastam Although the entire universe is
akutaścid-bhayā gatiḥ afraid of Lord Rudra, who
ultimately annihilates everything,
atha — therefore; tvam — You, my Lord; asi — are; naḥ — our; for the learned devotees You are
brahman — O Supreme Brahman; parama-ātman — O Supersoul; the fearless destination of all.
vipaścitām — for the learned, wise men; viśvam — the whole universe;
rudra-bhaya — being afraid of Rudra; dhvastam — annihilated;
akutaścit-bhayā — undoubtedly fearless; gatiḥ — destination.
SB 4.24.69 My dear sons of the King, just
idaṁ japata bhadraṁ vo execute your occupational duty as
viśuddhā nṛpa-nandanāḥ kings with a pure heart. Just chant
sva-dharmam anutiṣṭhanto this prayer fixing your mind on the
bhagavaty arpitāśayāḥ lotus feet of the Lord. That will
bring you all good fortune, for the
idam — this; japata — while chanting; bhadram — all auspiciousness; Lord will be very much pleased
vaḥ — all of you; viśuddhāḥ — purified; nṛpa-nandanāḥ — the sons of with you.
the King; sva-dharmam — one’s occupational duties; anutiṣṭhantaḥ —
executing; bhagavati — unto the Supreme Personality of Godhead;
arpita — given up; āśayāḥ — possessing all kinds of faithfulness.
SB 4.24.70 Therefore, O sons of the King, the
tam evātmānam ātma-sthaṁ Supreme Personality of Godhead,
sarva-bhūteṣv avasthitam Hari, is situated in everyone’s
pūjayadhvaṁ gṛṇantaś ca heart. He is also within your hearts.
dhyāyantaś cāsakṛd dharim Therefore chant the glories of the
Lord and always meditate upon
tam — unto Him; eva — certainly; ātmānam — the Supreme Soul; Him continuously.
ātma-stham — within your hearts; sarva — all; bhūteṣu — in every
living being; avasthitam — situated; pūjayadhvam — just worship Him;
gṛṇantaḥ ca — always chanting; dhyāyantaḥ ca — always meditating
upon; asakṛt — continuously; harim — the Supreme Personality of
Godhead.
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Prayers by Residents of Jambudvipa SB 5.18.1-39
SB 5.18.1 Śrī Śukadeva Gosvāmī said:
śrī-śuka uvāca Bhadraśravā, the son of Dharmarāja,
tathā ca bhadraśravā nāma dharma-sutas tat-kula-patayaḥ puruṣā rules the tract of land known as
bhadrāśva-varṣe sākṣād bhagavato vāsudevasya priyāṁ tanuṁ Bhadrāśva-varṣa. Just as Lord Śiva
dharmamayīṁ hayaśīrṣābhidhānāṁ parameṇa samādhinā worships Saṅkarṣaṇa in Ilāvṛta-varṣa,
sannidhāpyedam abhigṛṇanta upadhāvanti. Bhadraśravā, accompanied by his
intimate servants and all the residents
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; tathā ca — similarly of the land, worships the plenary
(just as Lord Śiva worships Saṅkarṣaṇa in Ilāvṛta-varṣa); bhadra- expansion of Vāsudeva known as
śravā — Bhadraśravā; nāma — known as; dharma-sutaḥ — the Hayaśīrṣa. Lord Hayaśīrṣa is very dear
son of Dharmarāja; tat — of him; kula-patayaḥ — the chiefs of the to the devotees, and He is the director
dynasty; puruṣāḥ — all the residents; bhadrāśva-varṣe — in the of all religious principles. Fixed in the
land known as Bhadrāśva-varṣa; sākṣāt — directly; bhagavataḥ — topmost trance, Bhadraśravā and his
of the Supreme Personality of Godhead; vāsudevasya — of Lord associates offer their respectful
Vāsudeva; priyām tanum — very dear form; dharma-mayīm — the obeisances to the Lord and chant the
director of all religious principles; hayaśīrṣa-abhidhānām — the following prayers with careful
Lord’s incarnation named Hayaśīrṣa (also called Hayagrīva); pronunciation.
parameṇa samādhinā — with the highest form of trance;
sannidhāpya — coming near; idam — this; abhigṛṇantaḥ —
chanting; upadhāvanti — they worship.
SB 5.18.2 The ruler Bhadraśravā and his intimate
bhadraśravasa ūcuḥ associates utter the following prayer:
oṁ namo bhagavate dharmāyātma-viśodhanāya nama iti. We offer our respectful obeisances
unto the Supreme Personality of
bhadraśravasaḥ ūcuḥ — the ruler Bhadraśravā and his intimate Godhead, the reservoir of all religious
associates said; om — O Lord; namaḥ — respectful obeisances; principles, who cleanses the heart of
bhagavate — unto the Supreme Personality of Godhead; the conditioned soul in this material
dharmāya — the source of all religious principles; ātma- world. Again and again we offer our
viśodhanāya — who purifies us of material contamination; namaḥ respectful obeisances unto Him.
— our obeisances; iti — thus.
SB 5.18.3 Alas! How wonderful it is that the
aho vicitraṁ bhagavad-viceṣṭitaṁ foolish materialist does not heed the
ghnantaṁ jano ’yaṁ hi miṣan na paśyati great danger of impending death! He
dhyāyann asad yarhi vikarma sevituṁ knows that death will surely come, yet
nirhṛtya putraṁ pitaraṁ jijīviṣati he is nevertheless callous and
neglectful. If his father dies, he wants
aho — alas; vicitram — wonderful; bhagavat-viceṣṭitam — the to enjoy his father’s property, and if his
pastimes of the Lord; ghnantam — death; janaḥ — a person; ayam son dies, he wants to enjoy his son’s
— this; hi — certainly; miṣan — although seeing; na paśyati — possessions as well. In either case, he
does not see; dhyāyan — thinking about; asat — material heedlessly tries to enjoy material
happiness; yarhi — because; vikarma — forbidden activities; happiness with the acquired money.
sevitum — to enjoy; nirhṛtya — burning; putram — sons; pitaram
— the father; jijīviṣati — desires a long life.
SB 5.18.4 O unborn one, learned Vedic scholars
vadanti viśvaṁ kavayaḥ sma naśvaraṁ who are advanced in spiritual
paśyanti cādhyātmavido vipaścitaḥ knowledge certainly know that this
tathāpi muhyanti tavāja māyayā material world is perishable, as do
suvismitaṁ kṛtyam ajaṁ nato ’smi tam other logicians and philosophers. In
trance they realize the factual position
vadanti — they say authoritatively; viśvam — the entire material of this world, and they preach the truth
creation; kavayaḥ — great learned sages; sma — certainly; as well. Yet even they are sometimes
naśvaram — perishable; paśyanti — they see in trance; ca — also; bewildered by Your illusory energy.
adhyātma-vidaḥ — who have realized spiritual knowledge; This is Your own wonderful pastime.
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vipaścitaḥ — very learned scholars; tathā api — still; muhyanti — Therefore, I can understand that Your
become illusioned; tava — your; aja — O unborn one; māyayā — illusory energy is very wonderful, and I
by the illusory energy; su-vismitam — most wonderful; kṛtyam — offer my respectful obeisances unto
activity; ajam — unto the supreme unborn one; nataḥ asmi — I You.
offer my obeisances; tam — unto Him.
SB 5.18.5 O Lord, although You are completely
viśvodbhava-sthāna-nirodha-karma te detached from the creation,
hy akartur aṅgīkṛtam apy apāvṛtaḥ maintenance and annihilation of this
yuktaṁ na citraṁ tvayi kārya-kāraṇe material world and are not directly
sarvātmani vyatirikte ca vastutaḥ affected by these activities, they are all
attributed to You. We do not wonder at
viśva — of the whole universe; udbhava — of the creation; sthāna this, for Your inconceivable energies
— of the maintenance; nirodha — of the annihilation; karma — perfectly qualify You to be the cause of
these activities; te — of You (O dear Lord); hi — indeed; akartuḥ all causes. You are the active principle
— aloof; aṅgīkṛtam — still accepted by the Vedic literature; api — in everything, although You are
although; apāvṛtaḥ — untouched by all these activities; yuktam — separate from everything. Thus we can
befitting; na — not; citram — wonderful; tvayi — in You; kārya- realize that everything is happening
kāraṇe — the original cause of all effects; sarva-ātmani — in all because of Your inconceivable energy.
respects; vyatirikte — set apart; ca — also; vastutaḥ — the original
substance.
SB 5.18.6 At the end of the millennium, ignorance
vedān yugānte tamasā tiraskṛtān personified assumed the form of a
rasātalād yo nṛ-turaṅga-vigrahaḥ demon, stole all the Vedas and took
pratyādade vai kavaye ’bhiyācate them down to the planet of Rasātala.
tasmai namas te ’vitathehitāya iti The Supreme Lord, however, in His
form of Hayagrīva retrieved the Vedas
vedān — the four Vedas; yuga-ante — at the end of the and returned them to Lord Brahmā
millennium; tamasā — by the demon of ignorance personified; when he begged for them. I offer my
tiraskṛtān — stolen away; rasātalāt — from the lowest planetary respectful obeisances unto the
system (Rasātala); yaḥ — who (the Supreme Personality of Supreme Lord, whose determination
Godhead); nṛ-turaṅga-vigrahaḥ — assuming the form of half- never fails.
horse, half-man; pratyādade — returned; vai — indeed; kavaye —
to the supreme poet (Lord Brahmā); abhiyā-cate — when he asked
for them; tasmai — unto Him (the form of Hayagrīva); namaḥ —
my respectful obeisances; te — to You; avitatha-īhitāya — whose
resolution never fails; iti — thus.
SB 5.18.7 Śukadeva Gosvāmī continued: My
hari-varṣe cāpi bhagavān nara-hari-rūpeṇāste; tad-rūpa-grahaṇa- dear King, Lord Nṛsiṁhadeva resides
nimittam uttaratrābhidhāsye; tad dayitaṁ rūpaṁ mahā-puruṣa- in the tract of land known as Hari-
guṇa-bhājano mahā-bhāgavato daitya-dānava-kula-tīrthīkaraṇa- varṣa. In the Seventh Canto of Śrīmad-
śīlā-caritaḥ prahlādo ’vyavadhānānanya-bhakti-yogena saha tad- Bhāgavatam, I shall describe to you
varṣa-puruṣair upāste idaṁ codāharati. how Prahlāda Mahārāja caused the
Lord to assume the form of
hari-varṣe — in the tract of land known as Harivarṣa; ca — also; Nṛsiṁhadeva. Prahlāda Mahārāja, the
api — indeed; bhagavān — the Supreme Personality of Godhead; topmost devotee of the Lord, is a
nara-hari-rūpeṇa — His form of Nṛsiṁhadeva; āste — is situated; reservoir of all the good qualities of
tat-rūpa-grahaṇa-nimittam — the reason why Lord Kṛṣṇa (Keśava) great personalities. His character and
assumed the form of Nṛsiṁha; uttaratra — in later chapters; activities have delivered all the fallen
abhidhāsye — I shall describe; tat — that; dayitam — most members of his demoniac family. Lord
pleasing; rūpam — form of the Lord; mahā-puruṣa-guṇa-bhājanaḥ Nṛsiṁhadeva is very dear to this
— Prahlāda Mahārāja, who is the abode of all the good qualities of exalted personality. Thus Prahlāda
great personalities; mahā-bhāgavataḥ — the topmost devotee; Mahārāja, along with his servants and
daitya-dānava-kula-tīrthī-karaṇa-śīlā-caritaḥ — whose activities all the denizens of Hari-varṣa, worships
and character were so exalted that he delivered all the daityas Lord Nṛsiṁhadeva by chanting the
(demons) born in his family; prahlādaḥ — Mahārāja Prahlāda; following mantra.
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avyavadhāna-ananya-bhakti-yogena — by uninterrupted and
unflinching devotional service; saha — with; tat-varṣa-puruṣaiḥ —
the inhabitants of Hari-varṣa; upāste — offers obeisances to and
worships; idam — this; ca — and; udāharati — chants.
SB 5.18.8 I offer my respectful obeisances unto
oṁ namo bhagavate narasiṁhāya namas tejas-tejase āvir- Lord Nṛsiṁhadeva, the source of all
āvirbhava vajra-nakha vajra-daṁṣṭra karmāśayān randhaya power. O my Lord who possess nails
randhaya tamo grasa grasa om svāhā; abhayam abhayam ātmani and teeth just like thunderbolts, kindly
bhūyiṣṭhā oṁ kṣraum. vanquish our demonlike desires for
fruitive activity in this material world.
om — O Lord; namaḥ — my respectful obeisances; bhagavate — Please appear in our hearts and drive
unto the Supreme Personality of Godhead; nara-siṁhāya — away our ignorance so that by Your
known as Lord Nṛsiṁha; namaḥ — obeisances; tejaḥ-tejase — the mercy we may become fearless in the
power of all power; āviḥ-āvirbhava — please be fully manifest; struggle for existence in this material
vajra-nakha — O You who possess nails like thunderbolts; vajra- world.
daṁṣṭra — O You who possess teeth like thunderbolts; karma-
āśayān — demoniac desires to be happy by material activities;
randhaya randhaya — kindly vanquish; tamaḥ — ignorance in the
material world; grasa — kindly drive away; grasa — kindly drive
away; om — O my Lord; svāhā — respectful oblations; abhayam
— fearlessness; abhayam — fearlessness; ātmani — in my mind;
bhūyiṣṭhāḥ — may You appear; om — O Lord; kṣraum — the bīja,
or seed, of mantras offering prayers to Lord Nṛsiṁha.
SB 5.18.9 May there be good fortune throughout
svasty astu viśvasya khalaḥ prasīdatāṁ the universe, and may all envious
dhyāyantu bhūtāni śivaṁ mitho dhiyā persons be pacified. May all living
manaś ca bhadraṁ bhajatād adhokṣaje entities become calm by practicing
āveśyatāṁ no matir apy ahaitukī bhakti-yoga, for by accepting
devotional service they will think of
svasti — auspiciousness; astu — let there be; viśvasya — of the each other’s welfare. Therefore let us
entire universe; khalaḥ — the envious (almost everyone); all engage in the service of the
prasīdatām — let them be pacified; dhyāyantu — let them supreme transcendence, Lord Śrī
consider; bhūtāni — all the living entities; śivam — Kṛṣṇa, and always remain absorbed in
auspiciousness; mithaḥ — mutual; dhiyā — by their intelligence; thought of Him.
manaḥ — the mind; ca — and; bhadram — calmness; bhajatāt —
let it experience; adhokṣaje — in the Supreme Personality of
Godhead, who is beyond the perception of mind. intelligence and
senses; āveśyatām — let it be absorbed; naḥ — our; matiḥ —
intelligence; api — indeed; ahaitukī — without any motive.
SB 5.18.10 My dear Lord, we pray that we may
māgāra-dārātmaja-vitta-bandhuṣu never feel attraction for the prison of
saṅgo yadi syād bhagavat-priyeṣu naḥ family life, consisting of home, wife,
yaḥ prāṇa-vṛttyā parituṣṭa ātmavān children, friends, bank balance,
siddhyaty adūrān na tathendriya-priyaḥ relatives and so on. If we do have
some attachment, let it be for
mā — not; agāra — house; dāra — wife; ātma-ja — children; vitta devotees, whose only dear friend is
— bank balance; bandhuṣu — among friends and relatives; Kṛṣṇa. A person who is actually self-
saṅgaḥ — association or attachment; yadi — if; syāt — there must realized and who has controlled his
be; bhagavat-priyeṣu — among persons to whom the Supreme mind is perfectly satisfied with the bare
Personality of Godhead is very dear; naḥ — of us; yaḥ — anyone necessities of life. He does not try to
who; prāṇa-vṛttyā — by the bare necessities of life; parituṣṭaḥ — gratify his senses. Such a person
satisfied; ātma-vān — who has controlled his mind and realized his quickly advances in Kṛṣṇa
self; siddhyati — becomes successful; adūrāt — very soon; na — consciousness, whereas others, who
not; tathā — so much; indriya-priyaḥ — a person attached to are too attached to material things, find
sense gratification. advancement very difficult.
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SB 5.18.11 By associating with persons for whom
yat-saṅga-labdhaṁ nija-vīrya-vaibhavaṁ the Supreme Personality of Godhead,
tīrthaṁ muhuḥ saṁspṛśatāṁ hi mānasam Mukunda, is the all in all, one can hear
haraty ajo ’ntaḥ śrutibhir gato ’ṅgajaṁ of His powerful activities and soon
ko vai na seveta mukunda-vikramam come to understand them. The
activities of Mukunda are so potent that
yat — of whom (the devotees); saṅga-labdham — achieved by the simply by hearing of them one
association; nija-vīrya-vaibhavam — whose influence is immediately associates with the Lord.
uncommon; tīrtham — holy places like the Ganges; muhuḥ — For a person who constantly and very
repeatedly; saṁspṛśatām — of those touching; hi — certainly; eagerly hears narrations of the Lord’s
mānasam — the dirty things in the mind; harati — vanquishes; powerful activities, the Absolute Truth,
ajaḥ — the supreme unborn one; antaḥ — in the core of the heart; the Personality of Godhead in the form
śrutibhiḥ — by the ears; gataḥ — entered; aṅga-jam — dirty things of sound vibrations, enters within his
or infections of the body; kaḥ — who; vai — indeed; na — not; heart and cleanses it of all
seveta — would serve; mukunda-vikramam — the glorious contamination. On the other hand,
activities of Mukunda, the Supreme Personality of Godhead. although bathing in the Ganges
diminishes bodily contaminations and
infections, this process and the
process of visiting holy places can
cleanse the heart only after a long
time. Therefore who is the sane man
who will not associate with devotees to
quickly perfect his life?
SB 5.18.12 All the demigods and their exalted
yasyāsti bhaktir bhagavaty akiñcanā qualities, such as religion, knowledge
sarvair guṇais tatra samāsate surāḥ and renunciation, become manifest in
harāv abhaktasya kuto mahad-guṇā the body of one who has developed
manorathenāsati dhāvato bahiḥ unalloyed devotion for the Supreme
Personality of Godhead, Vāsudeva. On
yasya — of whom; asti — there is; bhaktiḥ — devotional service; the other hand, a person devoid of
bhagavati — to the Supreme Personality of Godhead; akiñcanā — devotional service and engaged in
without any motive; sarvaiḥ — with all; guṇaiḥ — good qualities; material activities has no good
tatra — there (in that person); samāsate — reside; surāḥ — all the qualities. Even if he is adept at the
demigods; harau — unto the Supreme Personality of Godhead; practice of mystic yoga or the honest
abhaktasya — of a person who is not devoted; kutaḥ — where; endeavor of maintaining his family and
mahat-guṇāḥ — good qualities; manorathena — by mental relatives, he must be driven by his own
speculation; asati — in the temporary material world; dhāvataḥ — mental speculations and must engage
who is running; bahiḥ — outside. in the service of the Lord’s external
energy. How can there be any good
qualities in such a man?
SB 5.18.13 Just as aquatics always desire to
harir hi sākṣād bhagavān śarīriṇām remain in the vast mass of water, all
ātmā jhaṣāṇām iva toyam īpsitam conditioned living entities naturally
hitvā mahāṁs taṁ yadi sajjate gṛhe desire to remain in the vast existence
tadā mahattvaṁ vayasā dampatīnām of the Supreme Lord. Therefore if
someone very great by material
hariḥ — the Lord; hi — certainly; sākṣāt — directly; bhagavān — calculations fails to take shelter of the
the Supreme Personality of Godhead; śarīriṇām — of all living Supreme Soul but instead becomes
entities who have accepted material bodies; ātmā — the life and attached to material household life, his
soul; jhaṣāṇām — of the aquatics; iva — like; toyam — the vast greatness is like that of a young, low-
water; īpsitam — is desired; hitvā — giving up; mahān — a great class couple. One who is too attached
personality; tam — Him; yadi — if; sajjate — becomes attached; to material life loses all good spiritual
gṛhe — to household life; tadā — at that time; mahattvam — qualities.
greatness; vayasā — by age; dam-patīnām — of the husband and
wife.
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SB 5.18.14 Therefore, O demons, give up the so-
tasmād rajo-rāga-viṣāda-manyu- called happiness of family life and
māna-spṛhā-bhayadainyādhimūlam simply take shelter of the lotus feet of
hitvā gṛhaṁ saṁsṛti-cakravālaṁ Lord Nṛsiṁhadeva, which are the
nṛsiṁha-pādaṁ bhajatākutobhayam iti actual shelter of fearlessness.
Entanglement in family life is the root
tasmāt — therefore; rajaḥ — of passion or material desires; rāga cause of material attachment,
— attachment for material things; viṣāda — then disappointment; indefatigable desires, moroseness,
manyu — anger; māna-spṛhā — the desire to be respectable in anger, despair, fear and the desire for
society; bhaya — fear; dainya — of poverty; adhimūlam — the root false prestige, all of which result in the
cause; hitvā — giving up; gṛham — household life; saṁsṛti- repetition of birth and death.
cakravālam — the cycle of repeated birth and death; nṛsiṁha-
pādam — the lotus feet of Lord Nṛsiṁhadeva; bhajata — worship;
akutaḥ-bhayam — the shelter of fearlessness; iti — thus.
SB 5.18.15 Śukadeva Gosvāmī continued: In the
ketumāle ’pi bhagavān kāmadeva-svarūpeṇa lakṣmyāḥ priya- tract of land called Ketumāla-varṣa,
cikīrṣayā prajāpater duhitṝṇāṁ putrāṇāṁ tad-varṣa-patīnāṁ Lord Viṣṇu lives in the form of
puruṣāyuṣāho-rātra-parisaṅkhyānānāṁ yāsāṁ garbhā mahā- Kāmadeva, only for the satisfaction of
puruṣa-mahāstra-tejasodvejita-manasāṁ vidhvastā vyasavaḥ His devotees. These include Lakṣmījī
saṁvatsarānte vinipatanti. [the goddess of fortune], the Prajāpati
Saṁvatsara and all of Saṁvatsara’s
ketumāle — in the tract of land known as Ketumāla-varṣa; api — sons and daughters. The daughters of
also; bhagavān — the Supreme Personality of Godhead, Lord Prajāpati are considered the controlling
Viṣṇu; kāmadeva-svarūpeṇa — in the form of Kāmadeva (Cupid or deities of the nights, and his sons are
Pradyumna); lakṣmyāḥ — of the goddess of fortune; priya- considered the controllers of the days.
cikīrṣayā — with a desire to bring about the satisfaction; The Prajāpati’s offspring number
prajāpateḥ — of Prajāpati; duhitṝṇām — of the daughters; 36,000, one for each day and each
putrāṇām — of the sons; tat-varṣa-patīnām — the ruler of that night in the lifetime of a human being.
land; puruṣa-āyuṣā — in a human lifetime (about one hundred At the end of each year, the Prajāpati’s
years); ahaḥ-rātra — the days and nights; parisaṅkhyānānām — daughters become very agitated upon
which equal in number; yāsām — of whom (the daughters); seeing the extremely effulgent disc of
garbhāḥ — fetuses; mahā-puruṣa — of the Supreme Personality of the Supreme Personality of Godhead,
Godhead; mahā-astra — of the great weapon (the disc); tejasā — and thus they all suffer miscarriages.
by the effulgence; udvejita-manasām — whose minds are agitated;
vidhvastāḥ — ruined; vyasavaḥ — dead; saṁvatsara-ante — at
the end of the year; vinipatanti — fall down.
SB 5.18.16 In Ketumāla-varṣa, Lord Kāmadeva
atīva sulalita-gati-vilāsa-vilasita-rucira-hāsa-leśāvaloka-līlayā
[Pradyumna] moves very graciously.
kiñcid-uttambhita-sundara-bhrū-maṇḍala-subhaga-vadanāravinda- His mild smile is very beautiful, and
śriyā ramāṁ ramayann indriyāṇi ramayate. when He increases the beauty of His
face by slightly raising His eyebrows
atīva — very much; su-lalita — beautiful; gati — with movements; and glancing playfully, He pleases the
vilāsa — by pastimes; vilasita — manifested; rucira — pleasing; goddess of fortune. Thus He enjoys
hāsa-leśa — mild smiling; avaloka-līlayā — by playful glancing; His transcendental senses.
kiñcit-uttambhita — slightly raised; sundara — beautiful; bhrū-
maṇḍala — by the eyebrows; subhaga — auspicious; vadana-
aravinda-śriyā — with His beautiful lotuslike face; ramām — the
goddess of fortune; ramayan — pleasing; indriyāṇi — all the
senses; ramayate — He pleases.
SB 5.18.17 Accompanied during the daytime by
tad bhagavato māyāmayaṁ rūpaṁ parama-samādhi-yogena ramā the sons of the Prajāpati [the
devī saṁvatsarasya rātriṣu prajāpater duhitṛbhir upetāhaḥsu ca predominating deities of the days] and
tad-bhartṛbhir upāste idaṁ codāharati. accompanied at night by his daughters
[the deities of the nights], Lakṣmīdevī
tat — that; bhagavataḥ — of the Supreme Personality of Godhead; worships the Lord during the period
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māyā-mayam — full of affection for the devotees; rūpam — form; known as the Saṁvatsara in His most
parama — highest; samādhi-yogena — by absorption of the mind merciful form as Kāmadeva. Fully
in the service of the Lord; ramā — the goddess of fortune; devī — absorbed in devotional service, she
divine woman; saṁvatsarasya — known as Saṁvatsara; rātriṣu — chants the following mantras.
during the nights; prajāpateḥ — of Prajāpati; duhitṛbhiḥ — with the
daughters; upeta — combined; ahaḥsu — during the days; ca —
also; tat-bhartṛbhiḥ — with the husbands; upāste — worships;
idam — this; ca — also; udāharati — chants.
SB 5.18.18 Let me offer my respectful obeisances
om hrāṁ hrīṁ hrūṁ oṁ namo bhagavate hṛṣīkeśāya sarva-guṇa- unto the Supreme Personality of
viśeṣair vilakṣitātmane ākūtīnāṁ cittīnāṁ cetasāṁ viśeṣāṇāṁ Godhead, Lord Hṛṣīkeśa, the controller
cādhipataye ṣoḍaśa-kalāya cchando-mayāyānna-mayāyāmṛta- of all my senses and the origin of
mayāya sarva-mayāya sahase ojase balāya kāntāya kāmāya everything. As the supreme master of
namas te ubhayatra bhūyāt. all bodily, mental and intellectual
activities, He is the only enjoyer of their
om — O Lord; hrām hrīm hrūm — the seeds of the mantra, results. The five sense objects and
chanted for a successful result; om — O Lord; namaḥ — respectful eleven senses, including the mind, are
obeisances; bhagavate — unto the lotus feet of the Supreme His partial manifestations. He supplies
Personality of Godhead; hṛṣīkeśāya — unto Hṛṣīkeśa, the Lord of all the necessities of life, which are His
the senses; sarva-guṇa — with all transcendental qualities; energy and thus nondifferent from Him,
viśeṣaiḥ — with all varieties; vilakṣita — particularly observed; and He is the cause of everyone’s
ātmane — unto the soul of all living entities; ākūtīnām — of all bodily and mental prowess, which is
kinds of activity; cittīnām — of all kinds of knowledge; cetasām — also nondifferent from Him. Indeed, He
of the functions of the mind, such as determination and mental is the husband and provider of
effort; viśeṣāṇām — of their respective objects; ca — and; necessities for all living entities. The
adhipataye — unto the master; ṣoḍaśa-kalāya — whose parts are purpose of all the Vedas is to worship
the sixteen original ingredients of creation (namely the five objects Him. Therefore let us all offer Him our
of the senses and the eleven senses, including the mind); respectful obeisances. May He always
chandaḥ-mayāya — unto the enjoyer of all ritualistic ceremonies; be favorable toward us in this life and
anna-mayāya — who maintains all living entities by supplying the the next.
necessities of life; amṛta-mayāya — who awards eternal life;
sarva-mayāya — who is all-pervading; sahase — the powerful;
ojase — who supplies strength to the senses; balāya — who
supplies strength to the body; kāntāya — the supreme husband or
master of all living entities; kāmāya — who supplies all necessities
for the devotees; namaḥ — respectful obeisances; te — unto You;
ubhayatra — always (during both day and night, or both in this life
and the next); bhūyāt — may there be all good fortune.
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SB 5.18.20 He alone who is never afraid but who,
sa vai patiḥ syād akutobhayaḥ svayaṁ on the contrary, gives complete shelter
samantataḥ pāti bhayāturaṁ janam to all fearful persons can actually
sa eka evetarathā mitho bhayaṁ become a husband and protector.
naivātmalābhād adhi manyate param Therefore, my Lord, You are the only
husband, and no one else can claim
saḥ — he; vai — indeed; patiḥ — a husband; syāt — would be; this position. If You were not the only
akutaḥ-bhayaḥ — who is not fearful of anyone; svayam — self- husband, You would be afraid of
sufficient; samantataḥ — entirely; pāti — maintains; bhaya-āturam others. Therefore persons learned in all
— who is very afraid; janam — a person; saḥ — therefore he; ekaḥ Vedic literature accept only Your
— one; eva — only; itarathā — otherwise; mithaḥ — from one Lordship as everyone’s master, and
another; bhayam — fear; na — not; eva — indeed; ātma-lābhāt — they think no one else a better
than the attainment of You; adhi — greater; manyate — is husband and protector than You.
accepted; param — other thing.
SB 5.18.21 My dear Lord, You automatically fulfill
yā tasya te pāda-saroruhārhaṇaṁ all the desires of a woman who
nikāmayet sākhila-kāma-lampaṭā worships Your lotus feet in pure love.
tad eva rāsīpsitam īpsito ’rcito However, if a woman worships Your
yad-bhagna-yācñā bhagavan pratapyate lotus feet for a particular purpose, You
also quickly fulfill her desires, but in the
yā — a woman who; tasya — of Him; te — of You; pāda-saroruha end she becomes broken-hearted and
— of the lotus feet; arhaṇam — the worship; nikāmayet — fully laments. Therefore one need not
desires; sā — such a woman; akhila-kāma-lampaṭā — although worship Your lotus feet for some
maintaining all kinds of material desire; tat — that; eva — only; rāsi material benefit.
— You award; īpsitam — some other desired benediction; īpsitaḥ
— being looked to for; arcitaḥ — worshiped; yat — from which;
bhagna-yācñā — one who desires objects other than Your lotus
feet and who thus becomes broken; bhagavan — O my Lord;
pratapyate — is pained.
SB 5.18.22 O supreme unconquerable Lord, when
mat-prāptaye ’jeśa-surāsurādayas they become absorbed in thoughts of
tapyanta ugraṁ tapa aindriye dhiyaḥ material enjoyment, Lord Brahmā and
ṛte bhavat-pāda-parāyaṇān na māṁ Lord Śiva, as well as other demigods
vindanty ahaṁ tvad-dhṛdayā yato ’jita and demons, undergo severe
penances and austerities to receive my
mat-prāptaye — to obtain my mercy; aja — Lord Brahmā; īśa — benedictions. But I do not favor
Lord Śiva; sura — the other demigods, headed by King Indra, anyone, however great he may be,
Candra and Varuṇa; asura-ādayaḥ — as well as the demons; unless he is always engaged in the
tapyante — undergo; ugram — severe; tapaḥ — austerity; aindriye service of Your lotus feet. Because I
dhiyaḥ — whose minds are absorbed in thoughts of superior sense always keep You within my heart, I
gratification; ṛte — unless; bhavat-pāda-parāyaṇāt — one who is cannot favor anyone but a devotee.
wholly and solely engaged in the service of the Supreme Lord’s
lotus feet; na — not; mām — me; vindanti — obtain; aham — I;
tvat — in You; hṛdayāḥ — whose hearts; yataḥ — therefore; ajita
— O unconquerable one.
SB 5.18.23 O infallible one, Your lotus palm is the
sa tvaṁ mamāpy acyuta śīrṣṇi vanditaṁ source of all benediction. Therefore
karāmbujaṁ yat tvad-adhāyi sātvatām Your pure devotees worship it, and
bibharṣi māṁ lakṣma vareṇya māyayā You very mercifully place Your hand on
ka īśvarasyehitam ūhituṁ vibhur iti their heads. I wish that You may also
place Your hand on My head, for
saḥ — that; tvam — You; mama — of me; api — also; acyuta — O although You already bear my insignia
infallible one; śīrṣṇi — on the head; vanditam — worshiped; kara- of golden streaks on Your chest, I
ambujam — Your lotus hand; yat — which; tvat — by You; adhāyi regard this honor as merely a kind of
— placed; sātvatām — on the head of the devotees; bibharṣi — false prestige for me. You show Your
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You maintain; mām — me; lakṣma — as an insignia on Your real mercy to Your devotees, not to
chest; vareṇya — O worshipable one; māyayā — with deceit; kaḥ me. Of course, You are the supreme
— who; īśvarasya — of the supremely powerful controller; īhitam absolute controller, and no one can
— the desires; ūhitum — to understand by reason and argument; understand Your motives.
vibhuḥ — is able; iti — thus.
SB 5.18.24 Śukadeva Gosvāmī continued: In
ramyake ca bhagavataḥ priyatamaṁ mātsyam avatāra-rūpaṁ tad- Ramyaka-varṣa, where Vaivasvata
varṣa-puruṣasya manoḥ prāk-pradarśitaṁ sa idānīm api mahatā Manu rules, the Supreme Personality
bhakti-yogenārādhayatīdaṁ codāharati. of Godhead appeared as Lord Matsya
at the end of the last era [the Cākṣuṣa-
ramyake ca — also in Ramyaka-varṣa; bhagavataḥ — of the manvantara]. Vaivasvata Manu now
Supreme Personality of Godhead; priya-tamam — the foremost; worships Lord Matsya in pure
mātsyam — fish; avatāra-rūpam — the form of the incarnation; tat- devotional service and chants the
varṣa-puruṣasya — of the ruler of that land; manoḥ — Manu; prāk following mantra.
— previously (at the end of the Cākṣuṣa-manvantara); pradarśitam
— exhibited; saḥ — that Manu; idānīm api — even until now;
mahatā bhakti-yogena — by dint of advanced devotional service;
ārādhayati — worships the Supreme Personality of Godhead; idam
— this; ca — and; udāharati — chants.
SB 5.18.25 I offer my respectful obeisances unto
oṁ namo bhagavate mukhyatamāya namaḥ sattvāya the Supreme Personality of Godhead,
prāṇāyaujase sahase balāya mahā-matsyāya nama iti. who is pure transcendence. He is the
origin of all life, bodily strength, mental
om — O my Lord; namaḥ — respectful obeisances; bhagavate — power and sensory ability. Known as
unto the Supreme Personality of Godhead; mukhya-tamāya — the Matsyāvatāra, the gigantic fish
first incarnation to appear; namaḥ — my respectful obeisances; incarnation, He appears first among all
sattvāya — unto the pure transcendence; prāṇāya — the origin of the incarnations. Again I offer my
life; ojase — the source of the potency of the senses; sahase — obeisances unto Him.
the origin of all mental power; balāya — the origin of bodily
strength; mahā-matsyāya — unto the gigantic fish incarnation;
namaḥ — respectful obeisances; iti — thus.
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SB 6.4.30 The Supreme Brahman, Kṛṣṇa, is the
yasmin yato yena ca yasya yasmai ultimate resting place and source of
yad yo yathā kurute kāryate ca everything. Everything is done by Him,
parāvareṣāṁ paramaṁ prāk prasiddhaṁ everything belongs to Him, and
tad brahma tad dhetur ananyad ekam everything is offered to Him. He is the
ultimate objective, and whether acting or
yasmin — in whom (the Supreme Personality of Godhead or the causing others to act, He is the ultimate
supreme place of repose); yataḥ — from whom (everything doer. There are many causes, high and
emanates); yena — by whom (everything is enacted); ca — low, but since He is the cause of all
also; yasya — to whom everything belongs; yasmai — to whom causes, He is well known as the Supreme
(everything is offered); yat — which; yaḥ — who; yathā — as; Brahman who existed before all activities.
kurute — executes; kāryate — is performed; ca — also; para- He is one without a second and has no
avareṣām — of both, in the material and spiritual existence; other cause. I therefore offer my respects
paramam — the supreme; prāk — the origin; prasiddham — unto Him.
well known to everyone; tat — that; brahma — the Supreme
Brahman; tat hetuḥ — the cause of all causes; ananyat —
having no other cause; ekam — one without a second.
SB 6.4.31 Let me offer my respectful obeisances
yac-chaktayo vadatāṁ vādināṁ vai unto the all-pervading Supreme
vivāda-saṁvāda-bhuvo bhavanti Personality of Godhead, who possesses
kurvanti caiṣāṁ muhur ātma-mohaṁ unlimited transcendental qualities. Acting
tasmai namo ’nanta-guṇāya bhūmne from within the cores of the hearts of all
philosophers, who propagate various
yat-śaktayaḥ — whose multifarious potencies; vadatām — views, He causes them to forget their own
speaking different philosophies; vādinām — of the speakers; vai souls while sometimes agreeing and
— indeed; vivāda — of argument; saṁvāda — and agreement; sometimes disagreeing among
bhuvaḥ — the causes; bhavanti — are; kurvanti — create; ca — themselves. Thus He creates within this
and; eṣām — of them (the theorists); muhuḥ — continuously; material world a situation in which they
ātma-moham — bewilderment regarding the existence of the are unable to come to a conclusion. I offer
soul; tasmai — unto Him; namaḥ — my respectful obeisances; my obeisances unto Him.
ananta — unlimited; guṇāya — possessing transcendental
attributes; bhūmne — the all-pervading Godhead.
SB 6.4.32 There are two parties — namely, the
astīti nāstīti ca vastu-niṣṭhayor theists and the atheists. The theist, who
eka-sthayor bhinna-viruddha-dharmaṇoḥ accepts the Supersoul, finds the spiritual
avekṣitaṁ kiñcana yoga-sāṅkhyayoḥ cause through mystic yoga. The
samaṁ paraṁ hy anukūlaṁ bṛhat tat Sāṅkhyite, however, who merely analyzes
the material elements, comes to a
asti — there is; iti — thus; na — not; asti — there is; iti — thus; conclusion of impersonalism and does not
ca — and; vastu-niṣṭhayoḥ — professing knowledge of the accept a supreme cause — whether
ultimate cause; eka-sthayoḥ — with one and the same subject Bhagavān, Paramātmā or even Brahman.
matter, establishing Brahman; bhinna — demonstrating Instead, he is preoccupied with the
different; viruddha-dharmaṇoḥ — and opposing characteristics; superfluous, external activities of material
avekṣitam — perceived; kiñcana — that something which; yoga- nature. Ultimately, however, both parties
sāṅkhyayoḥ — of mystic yoga and the Sāṅkhya philosophy demonstrate the Absolute Truth because
(analysis of the ways of nature); samam — the same; param — although they offer opposing statements,
transcendental; hi — indeed; anukūlam — dwelling place; bṛhat their object is the same ultimate cause.
tat — that ultimate cause. They are both approaching the same
Supreme Brahman, to whom I offer my
respectful obeisances.
SB 6.4.33 The Supreme Personality of Godhead,
yo ’nugrahārthaṁ bhajatāṁ pāda-mūlam who is inconceivably opulent, who is
anāma-rūpo bhagavān anantaḥ devoid of all material names, forms and
nāmāni rūpāṇi ca janma-karmabhir pastimes, and who is all-pervading, is
bheje sa mahyaṁ paramaḥ prasīdatu especially merciful to the devotees who
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worship His lotus feet. Thus He exhibits
yaḥ — who (the Supreme Personality of Godhead); anugraha- transcendental forms and names with His
artham — to show His causeless mercy; bhajatām — to the different pastimes. May that Supreme
devotees who always render devotional service; pāda-mūlam — Personality of Godhead, whose form is
to His transcendental lotus feet; anāma — with no material eternal and full of knowledge and bliss, be
name; rūpaḥ — or material form; bhagavān — the Supreme merciful to me.
Personality of Godhead; anantaḥ — unlimited, all-pervading and
eternally existing; nāmāni — transcendental holy names; rūpāṇi
— His transcendental forms; ca — also; janma-karmabhiḥ —
with His transcendental birth and activities; bheje — manifests;
saḥ — He; mahyam — unto me; paramaḥ — the Supreme;
prasīdatu — may He be merciful.
SB 6.4.34 As the air carries various characteristics
yaḥ prākṛtair jñāna-pathair janānāṁ of the physical elements, like the aroma
yathāśayaṁ deha-gato vibhāti of a flower or colors resulting from a
yathānilaḥ pārthivam āśrito guṇaṁ mixture of dust in the air, the Lord
sa īśvaro me kurutāṁ manoratham appears through lower systems of
worship according to one’s desires,
yaḥ — who; prākṛtaiḥ — lower grade; jñāna-pathaiḥ — by the although He appears as the demigods
paths of worship; janānām — of all living entities; yathā-āśayam and not in His original form. What is the
— according to the desire; deha-gataḥ — situated within the use of these other forms? May the
core of the heart; vibhāti — manifests; yathā — just as; anilaḥ original Supreme Personality of Godhead
— the air; pārthivam — earthly; āśritaḥ — receiving; guṇam — please fulfill my desires.
the quality (like flavor and color); saḥ — He; īśvaraḥ — the
Supreme Personality of Godhead; me — my; kurutām — may
He fulfill; manoratham — desire (for devotional service).
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— indeed; lābhena — achievements; samam — equipoised; the only shelter of everyone. Anyone
praśāntam — very steady; vinā — without; upasarpati — desiring to be protected by others is
approaches; aparam — another; hi — indeed; bāliśaḥ — a fool; śva certainly a great fool who desires to
— of a dog; lāṅgulena — by the tail; atititarti — wants to cross; cross the sea by holding the tail of a
sindhum — the sea. dog.
SB 6.9.23 The Manu named King Satyavrata
yasyoru-śṛṅge jagatīṁ sva-nāvaṁ formerly saved himself by tying the
manur yathābadhya tatāra durgam small boat of the entire world to the
sa eva nas tvāṣṭra-bhayād durantāt horn of the Matsya avatāra, the fish
trātāśritān vāricaro ’pi nūnam incarnation. By the grace of the
Matsya avatāra, Manu saved himself
yasya — of whom; uru — very strong and high; śṛṅge — on the horn; from the great danger of the flood.
jagatīm — in the form of the world; sva-nāvam — his own boat; May that same fish incarnation save
manuḥ — Manu, King Satyavrata; yathā — just as; ābadhya — us from the great and fearful danger
binding; tatāra — crossed; durgam — the very difficult to cross caused by the son of Tvaṣṭā.
(inundation); saḥ — He (the Supreme Personality of Godhead); eva
— certainly; naḥ — us; tvāṣṭra-bhayāt — from fear of the son of
Tvaṣṭā; durantāt — endless; trātā — deliverer; āśritān — dependents
(like us); vāri-caraḥ api — although taking the form of a fish; nūnam
— indeed.
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development, and satisfaction of the senses; āyāsa — of endeavor; devotees, not by persons who aspire
vighātam — the ruin; asmat — our; patiḥ — Lord; vidhatte — for material gains.
performs; puruṣasya — of a devotee; śakra — O Indra; tataḥ —
whereby; anumeyaḥ — to be inferred; bhagavat-prasādaḥ — the
special mercy of the Supreme Personality of Godhead; yaḥ —
which; durlabhaḥ — very difficult to obtain; akiñcana-gocaraḥ —
within the reach of the unalloyed devotees; anyaiḥ — by others, who
aspire for material happiness.
SB 6.11.24 O my Lord, O Supreme Personality of
ahaṁ hare tava pādaika-mūla- Godhead, will I again be able to be a
dāsānudāso bhavitāsmi bhūyaḥ servant of Your eternal servants who
manaḥ smaretāsu-pater guṇāṁs te find shelter only at Your lotus feet? O
gṛṇīta vāk karma karotu kāyaḥ Lord of my life, may I again become
their servant so that my mind may
aham — I; hare — O my Lord; tava — of Your Lordship; pāda-eka- always think of Your transcendental
mūla — whose only shelter is the lotus feet; dāsa-anudāsaḥ — the attributes, my words always glorify
servant of Your servant; bhavitāsmi — shall I become; bhūyaḥ — those attributes, and my body always
again; manaḥ — my mind; smareta — may remember; asu-pateḥ — engage in the loving service of Your
of the Lord of my life; guṇān — the attributes; te — of Your Lordship?
Lordship; gṛṇīta — may chant; vāk — my words; karma — activities
of service to You; karotu — may perform; kāyaḥ — my body.
SB 6.11.25 O my Lord, source of all
na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ opportunities, I do not desire to enjoy
na sārva-bhaumaṁ na rasādhipatyam in Dhruvaloka, the heavenly planets
na yoga-siddhīr apunar-bhavaṁ vā or the planet where Lord Brahmā
samañjasa tvā virahayya kāṅkṣe resides, nor do I want to be the
supreme ruler of all the earthly
na — not; nāka-pṛṣṭham — the heavenly planets or Dhruvaloka; na planets or the lower planetary
— nor; ca — also; pārameṣṭhyam — the planet on which Lord systems. I do not desire to be master
Brahmā resides; na — nor; sārva-bhaumam — sovereignty of the of the powers of mystic yoga, nor do I
whole earthly planetary system; na — nor; rasā-ādhipatyam — want liberation if I have to give up
sovereignty of the lower planetary systems; na — nor; yoga-siddhīḥ Your lotus feet.
— eight kinds of mystic yogic power (aṇimā, laghimā, mahimā, etc.);
apunaḥ-bhavam — liberation from rebirth in a material body; vā —
or; samañjasa — O source of all opportunities; tvā — You;
virahayya — being separated from; kāṅkṣe — I desire.
SB 6.11.26 O lotus-eyed Lord, as baby birds that
ajāta-pakṣā iva mātaraṁ khagāḥ have not yet developed their wings
stanyaṁ yathā vatsatarāḥ kṣudh-ārtāḥ always look for their mother to return
priyaṁ priyeva vyuṣitaṁ viṣaṇṇā and feed them, as small calves tied
mano ’ravindākṣa didṛkṣate tvām with ropes await anxiously the time of
milking, when they will be allowed to
ajāta-pakṣāḥ — who have not yet grown wings; iva — like; mātaram drink the milk of their mothers, or as a
— the mother; khagāḥ — small birds; stanyam — the milk from the morose wife whose husband is away
udder; yathā — just as; vatsatarāḥ — the young calves; kṣudh-ārtāḥ from home always longs for him to
— distressed by hunger; priyam — the beloved or husband; priyā — return and satisfy her in all respects, I
the wife or lover; iva — like; vyuṣitam — who is away from home; always yearn for the opportunity to
viṣaṇṇā — morose; manaḥ — my mind; aravinda-akṣa — O lotus- render direct service unto You.
eyed one; didṛkṣate — wants to see; tvām — You.
SB 6.11.27 O my Lord, my master, I am
mamottamaśloka-janeṣu sakhyaṁ wandering throughout this material
saṁsāra-cakre bhramataḥ sva-karmabhiḥ world as a result of my fruitive
tvan-māyayātmātmaja-dāra-geheṣv activities. Therefore I simply seek
āsakta-cittasya na nātha bhūyāt friendship in the association of Your
pious and enlightened devotees. My
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mama — my; uttama-śloka-janeṣu — among devotees who are attachment to my body, wife, children
simply attached to the Supreme Personality of Godhead; sakhyam and home is continuing by the spell of
— friendship; saṁsāra-cakre — in the cycle of birth and death; Your external energy, but I wish to be
bhramataḥ — who am wandering; sva-karmabhiḥ — by the results attached to them no longer. Let my
of my own fruitive activities; tvat-māyayā — by Your external mind, my consciousness and
energy; ātma — to the body; ātma-ja — children; dāra — wife; everything I have be attached only to
geheṣu — and home; āsakta — attached; cittasya — whose mind; You.
na — not; nātha — O my Lord; bhūyāt — may there be.
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SB 7.9.20 My dear Lord, everyone in this
yasmin yato yarhi yena ca yasya yasmād material world is under the modes
yasmai yathā yad uta yas tv aparaḥ paro vā of material nature, being
bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ influenced by goodness, passion
sañcoditas tad akhilaṁ bhavataḥ svarūpam and ignorance. Everyone — from
the greatest personality, Lord
yasmin — in any condition of life; yataḥ — because of anything; yarhi Brahmā, down to the small ant —
— at any time (past, present or future); yena — by something; ca — works under the influence of these
also; yasya — in relationship with anyone; yasmāt — from any causal modes. Therefore everyone in this
representative; yasmai — unto anyone (without discrimination in regard material world is influenced by
to place, person or time); yathā — in any manner; yat — whatever it Your energy. The cause for which
may be; uta — certainly; yaḥ — anyone who; tu — but; aparaḥ — the they work, the place where they
other; paraḥ — the supreme; vā — or; bhāvaḥ — being; karoti — does; work, the time when they work, the
vikaroti — changes; pṛthak — separate; svabhāvaḥ — nature (under matter due to which they work, the
the influence of different modes of material nature); sañcoditaḥ — goal of life they have considered
being influenced; tat — that; akhilam — all; bhavataḥ — of Your final, and the process for obtaining
Lordship; svarūpam — emanated from Your different energies. this goal — all are nothing but
manifestations of Your energy.
Indeed, since the energy and
energetic are identical, all of them
are but manifestations of You.
SB 7.9.21 O Lord, O supreme eternal, by
māyā manaḥ sṛjati karmamayaṁ balīyaḥ expanding Your plenary portion
kālena codita-guṇānumatena puṁsaḥ You have created the subtle
chandomayaṁ yad ajayārpita-ṣoḍaśāraṁ bodies of the living entities through
saṁsāra-cakram aja ko ’titaret tvad-anyaḥ the agency of Your external
energy, which is agitated by time.
māyā — the external energy of the Supreme Personality of Godhead; Thus the mind entraps the living
manaḥ — the mind*; sṛjati — creates; karma-mayam — producing entity in unlimited varieties of
hundreds and thousands of desires and acting accordingly; balīyaḥ — desires to be fulfilled by the Vedic
extremely powerful, insurmountable; kālena — by time; codita-guṇa — directions of karma-kāṇḍa [fruitive
whose three modes of material nature are agitated; anumatena — activity] and the sixteen elements.
permitted by the mercy of the glance (time); puṁsaḥ — of the plenary Who can get free from this
portion, Lord Viṣṇu, the expansion of Lord Kṛṣṇa; chandaḥ-mayam — entanglement unless he takes
chiefly influenced by the directions in the Vedas; yat — which; ajayā — shelter at Your lotus feet?
because of dark ignorance; arpita — offered; ṣoḍaśa — sixteen; aram
— the spokes; saṁsāra-cakram — the wheel of repeated birth and
death in different species of life; aja — O unborn Lord; kaḥ — who (is
there); atitaret — able to get out; tvat-anyaḥ — without taking shelter at
Your lotus feet.
SB 7.9.22 My dear Lord, O supreme great,
sa tvaṁ hi nitya-vijitātma-guṇaḥ sva-dhāmnā You have created this material
kālo vaśī-kṛta-visṛjya-visarga-śaktiḥ world of sixteen constituents, but
cakre visṛṣṭam ajayeśvara ṣoḍaśāre You are transcendental to their
niṣpīḍyamānam upakarṣa vibho prapannam material qualities. In other words,
these material qualities are under
saḥ — that one (the supreme independent person who, through His Your full control, and You are
external energy, has created the material mind, which is the cause of never conquered by them.
all suffering in this material world); tvam — You (are); hi — indeed; Therefore the time element is Your
nitya — eternally; vijita-ātma — conquered; guṇaḥ — whose property representation. My Lord, O
of the intelligence; sva-dhāmnā — by Your personal spiritual energy; Supreme, no one can conquer
kālaḥ — the time element (which creates and annihilates); vaśī-kṛta — You. As for me, however, I am
brought under Your control; visṛjya — by which all effects; visarga — being crushed by the wheel of
and causes; śaktiḥ — the energy; cakre — in the wheel of time (the time, and therefore I surrender
repetition of birth and death); visṛṣṭam — being thrown; ajayā — by fully unto You. Now kindly take me
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Your external energy, the mode of ignorance; īśvara — O supreme under the protection of Your lotus
controller; ṣoḍaśa-are — with sixteen spokes (the five material feet.
elements, the ten senses, and the leader of the senses, namely the
mind); niṣpīḍyamānam — being crushed (under that wheel); upakarṣa
— kindly take me (to the shelter of Your lotus feet); vibho — O
supreme great; prapannam — who am fully surrendered unto You.
SB 7.9.23 My dear Lord, people in general
dṛṣṭā mayā divi vibho ’khila-dhiṣṇya-pānām want to be elevated to the higher
āyuḥ śriyo vibhava icchati yāñ jano ’yam planetary systems for a long
ye ’smat pituḥ kupita-hāsa-vijṛmbhita-bhrū- duration of life, opulence and
visphūrjitena lulitāḥ sa tu te nirastaḥ enjoyment, but I have seen all of
these through the activities of my
dṛṣṭāḥ — have been seen practically; mayā — by me; divi — in the father. When my father was angry
higher planetary systems; vibho — O my Lord; akhila — all; dhiṣṇya- and he laughed sarcastically at the
pānām — of the chiefs of different states or planets; āyuḥ — the demigods, they were immediately
duration of life; śriyaḥ — the opulences; vibhavaḥ — glories, influence; vanquished simply by seeing the
icchati — desire; yān — all of which; janaḥ ayam — these people in movements of his eyebrows. Yet
general; ye — all of which (duration of life, opulence, etc.); asmat pituḥ my father, who was so powerful,
— of our father, Hiraṇyakaśipu; kupita-hāsa — by his critical laughing has now been vanquished by You
when angry; vijṛmbhita — being expanded; bhrū — of the eyebrows; within a moment.
visphūrjitena — simply by the feature; lulitāḥ — pulled down or finished;
saḥ — he (my father); tu — but; te — by You; nirastaḥ — completely
vanquished.
SB 7.9.24 My dear Lord, now I have
tasmād amūs tanu-bhṛtām aham āśiṣo ’jña complete experience concerning
āyuḥ śriyaṁ vibhavam aindriyam āviriñcyāt the worldly opulence, mystic
necchāmi te vilulitān uruvikrameṇa power, longevity and other
kālātmanopanaya māṁ nija-bhṛtya-pārśvam material pleasures enjoyed by all
living entities, from Lord Brahmā
tasmāt — therefore; amūḥ — all those (opulences); tanu-bhṛtām — down to the ant. As powerful time,
with reference to living entities possessing material bodies; aham — I; You destroy them all. Therefore,
āśiṣaḥ ajñaḥ — knowing well the results of such benedictions; āyuḥ — because of my experience, I do
a long duration of life; śriyam — material opulences; vibhavam — not wish to possess them. My dear
influence and glories; aindriyam — all meant for sense gratification; Lord, I request You to place me in
āviriñcyāt — beginning from Lord Brahmā (down to the small ant); na touch with Your pure devotee and
— not; icchāmi — I want; te — by You; vilulitān — subject to be let me serve him as a sincere
finished; uru-vikrameṇa — who are extremely powerful; kāla-ātmanā — servant.
as the master of the time factor; upanaya — kindly take to; mām — me;
nija-bhṛtya-pārśvam — the association of Your faithful servant, Your
devotee.
SB 7.9.25 In this material world, every living
kutrāśiṣaḥ śruti-sukhā mṛgatṛṣṇi-rūpāḥ entity desires some future
kvedaṁ kalevaram aśeṣa-rujāṁ virohaḥ happiness, which is exactly like a
nirvidyate na tu jano yad apīti vidvān mirage in the desert. Where is
kāmānalaṁ madhu-lavaiḥ śamayan durāpaiḥ water in the desert, or, in other
words, where is happiness in this
kutra — where; āśiṣaḥ — benedictions; śruti-sukhāḥ — simply pleasing material world? As for this body,
to hear of; mṛgatṛṣṇi-rūpāḥ — exactly like a mirage in the desert; kva — what is its value? It is merely a
where; idam — this; kalevaram — body; aśeṣa — unlimited; rujām — source of various diseases. The
of diseases; virohaḥ — the place for generating; nirvidyate — become so-called philosophers, scientists
satiated; na — not; tu — but; janaḥ — people in general; yat api — and politicians know this very well,
although; iti — thus; vidvān — so-called learned philosophers, but nonetheless they aspire for
scientists and politicians; kāma-analam — the blazing fire of lusty temporary happiness. Happiness
desires; madhu-lavaiḥ — with drops of honey (happiness); śamayan — is very difficult to obtain, but
controlling; durāpaiḥ — very difficult to obtain. because they are unable to control
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their senses, they run after the so-
called happiness of the material
world and never come to the right
conclusion.
SB 7.9.26 O my Lord, O Supreme, because I
kvāhaṁ rajaḥ-prabhava īśa tamo ’dhike ’smin was born in a family full of the
jātaḥ suretara-kule kva tavānukampā hellish material qualities of
na brahmaṇo na tu bhavasya na vai ramāyā passion and ignorance, what is my
yan me ’rpitaḥ śirasi padma-karaḥ prasādaḥ position? And what is to be said of
Your causeless mercy, which was
kva — where; aham — I (am); rajaḥ-prabhavaḥ — being born in a body never offered even to Lord
full of passion; īśa — O my Lord; tamaḥ — the mode of ignorance; Brahmā, Lord Śiva or the goddess
adhike — surpassing in; asmin — in this; jātaḥ — born; sura-itara-kule of fortune, Lakṣmī? You never put
— in a family of atheists or demons (who are subordinate to the Your lotus hand upon their heads,
devotees); kva — where; tava — Your; anukampā — causeless mercy; but You have put it upon mine.
na — not; brahmaṇaḥ — of Lord Brahmā; na — not; tu — but;
bhavasya — of Lord Śiva; na — nor; vai — even; ramāyāḥ — of the
goddess of fortune; yat — which; me — of me; arpitaḥ — offered; śirasi
— on the head; padma-karaḥ — lotus hand; prasādaḥ — the symbol of
mercy.
SB 7.9.27 Unlike an ordinary living entity, my
naiṣā parāvara-matir bhavato nanu syāj Lord, You do not discriminate
jantor yathātma-suhṛdo jagatas tathāpi between friends and enemies, the
saṁsevayā surataror iva te prasādaḥ favorable and the unfavorable,
sevānurūpam udayo na parāvaratvam because for You there is no
conception of higher and lower.
na — not; eṣā — this; para-avara — of higher or lower; matiḥ — such Nonetheless, You offer Your
discrimination; bhavataḥ — of Your Lordship; nanu — indeed; syāt — benedictions according to the level
there can be; jantoḥ — of ordinary living entities; yathā — as; ātma- of one’s service, exactly as a
suhṛdaḥ — of one who is the friend; jagataḥ — of the whole material desire tree delivers fruits
world; tathāpi — but still (there is such a demonstration of intimacy or according to one’s desires and
difference); saṁsevayā — according to the degree of service rendered makes no distinction between the
by the devotee; surataroḥ iva — like that of the desire tree in lower and the higher.
Vaikuṇṭhaloka (which offers fruits according to the desire of the
devotee); te — Your; prasādaḥ — benediction or blessing; sevā-
anurūpam — according to the category of service one renders to the
Lord; udayaḥ — manifestation; na — not; para-avaratvam —
discrimination due to higher or lower levels.
SB 7.9.28 My dear Lord, O Supreme
evaṁ janaṁ nipatitaṁ prabhavāhi-kūpe Personality of Godhead, because
kāmābhikāmam anu yaḥ prapatan prasaṅgāt of my association with material
kṛtvātmasāt surarṣiṇā bhagavan gṛhītaḥ desires, one after another, I was
so ’haṁ kathaṁ nu visṛje tava bhṛtya-sevām gradually falling into a blind well
full of snakes, following the
evam — thus; janam — people in general; nipatitam — fallen; general populace. But Your
prabhava — of material existence; ahi-kūpe — in a blind well full of servant Nārada Muni kindly
snakes; kāma-abhikāmam — desiring the sense objects; anu — accepted me as his disciple and
following; yaḥ — the person who; prapatan — falling down (in this instructed me how to achieve this
condition); prasaṅgāt — because of bad association or increased transcendental position.
association with material desires; kṛtvā ātmasāt — causing me (to Therefore, my first duty is to serve
acquire spiritual qualities like himself, Śrī Nārada); sura-ṛṣiṇā — by the him. How could I leave his
great saintly person (Nārada); bhagavan — O my Lord; gṛhītaḥ — service?
accepted; saḥ — that person; aham — I; katham — how; nu — indeed;
visṛje — can give up; tava — Your; bhṛtya-sevām — the service of Your
pure devotee.
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SB 7.9.29 My Lord, O unlimited reservoir of
mat-prāṇa-rakṣaṇam ananta pitur vadhaś ca transcendental qualities, You have
manye sva-bhṛtya-ṛṣi-vākyam ṛtaṁ vidhātum killed my father, Hiraṇyakaśipu,
khaḍgaṁ pragṛhya yad avocad asad-vidhitsus and saved me from his sword. He
tvām īśvaro mad-aparo ’vatu kaṁ harāmi had said very angrily, “If there is
any supreme controller other than
mat-prāṇa-rakṣaṇam — saving my life; ananta — O unlimited one, me, let Him save you. I shall now
reservoir of unlimited transcendental qualities; pituḥ — of my father; sever your head from your body.”
vadhaḥ ca — and killing; manye — I consider; sva-bhṛtya — of Your Therefore I think that both in
unalloyed servants; ṛṣi-vākyam — and the words of the great saint saving me and in killing him, You
Nārada; ṛtam — true; vidhātum — to prove; khaḍgam — sword; have acted just to prove true the
pragṛhya — taking in hand; yat — since; avocat — my father said; asat- words of Your devotee. There is
vidhitsuḥ — desiring to act very impiously; tvām — You; īśvaraḥ — any no other cause.
supreme controller; mat-aparaḥ — other than me; avatu — let him
save; kam — your head; harāmi — I shall now separate.
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SB 7.9.32 O my Lord, O Supreme
nyasyedam ātmani jagad vilayāmbu-madhye Personality of Godhead, after the
śeṣetmanā nija-sukhānubhavo nirīhaḥ annihilation the creative energy is
yogena mīlita-dṛg-ātma-nipīta-nidras kept in You, who appear to sleep
turye sthito na tu tamo na guṇāṁś ca yuṅkṣe with half-closed eyes. Actually,
however, You do not sleep like an
nyasya — throwing; idam — this; ātmani — in Your own self; jagat — ordinary human being, for You are
cosmic manifestation created by You; vilaya-ambu-madhye — in the always in a transcendental stage,
Causal Ocean, in which everything is preserved in a state of reserved beyond the creation of the material
energy; śeṣe — You act as if sleeping; ātmanā — by Yourself; nija — world, and You always feel
Your own personal; sukha-anubhavaḥ — experiencing the state of transcendental bliss. As
spiritual bliss; nirīhaḥ — appearing to be doing nothing; yogena — by Kāraṇodakaśāyī Viṣṇu, You thus
the mystic power; mīlita-dṛk — the eyes appearing closed; ātma — by a remain in Your transcendental
manifestation of Yourself; nipīta — prevented; nidraḥ — whose status, not touching material
sleeping; turye — in the transcendental stage; sthitaḥ — keeping objects. Although You appear to
(Yourself); na — not; tu — but; tamaḥ — the material condition of sleep, this sleeping is distinct from
sleeping; na — nor; guṇān — the material modes; ca — and; yuṅkṣe — sleeping in ignorance.
do You engage Yourself in.
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SB 7.9.35 Lord Brahmā, who is celebrated
sa tv ātma-yonir ativismita āśrito ’bjaṁ as ātma-yoni, having been born
kālena tīvra-tapasā pariśuddha-bhāvaḥ without a mother, was struck with
tvām ātmanīśa bhuvi gandham ivātisūkṣmaṁ wonder. Thus he took shelter of
bhūtendriyāśayamaye vitataṁ dadarśa the lotus flower, and when he had
been purified after undergoing
saḥ — he (Lord Brahmā); tu — but; ātma-yoniḥ — who is born without severe austerities for many
a mother (directly begotten by the father, Lord Viṣṇu); ati-vismitaḥ — hundreds of years, he could see
very much surprised (not finding the source of his birth); āśritaḥ — that the cause of all causes, the
situated on; abjam — the lotus; kālena — in due course of time; tīvra- Supreme Personality of Godhead,
tapasā — by severe austerities; pariśuddha-bhāvaḥ — being was spread throughout his own
completely purified; tvām — You; ātmani — in his body and existence; body and senses, just as aroma,
īśa — O my Lord; bhuvi — within the earth; gandham — aroma; iva — although very subtle, is perceived
like; ati-sūkṣmam — very subtle; bhūta-indriya — composed of in the earth.
elements and senses; āśaya-maye — and that filled with desires (the
mind); vitatam — spread out; dadarśa — found.
SB 7.9.36 Lord Brahmā could then see You
evaṁ sahasra-vadanāṅghri-śiraḥ-karoru- possessing thousands and
nāsādya-karṇa-nayanābharaṇāyudhāḍhyam thousands of faces, feet, heads,
māyāmayaṁ sad-upalakṣita-sanniveśaṁ hands, thighs, noses, ears and
dṛṣṭvā mahā-puruṣam āpa mudaṁ viriñcaḥ eyes. You were very nicely
dressed, being decorated and
evam — in this way; sahasra — thousands and thousands; vadana — bedecked with varieties of
faces; aṅghri — feet; śiraḥ — heads; kara — hands; uru — thighs; ornaments and weapons. Seeing
nāsa-ādya — noses, etc.; karṇa — ears; nayana — eyes; ābharaṇa — You in the form of Lord Viṣṇu,
varieties of ornaments; āyudha — varieties of weapons; āḍhyam — Your symptoms and form being
endowed with; māyā-mayam — all demonstrated by unlimited potency; transcendental, Your legs
sat-upalakṣita — appearing in different symptoms; sanniveśam — extending from the lower planets,
combined together; dṛṣṭvā — seeing; mahā-puruṣam — the Supreme Lord Brahmā achieved
Personality of Godhead; āpa — achieved; mudam — transcendental transcendental bliss.
bliss; viriñcaḥ — Lord Brahmā.
SB 7.9.37 My dear Lord, when You appeared
tasmai bhavān haya-śiras tanuvaṁ hi bibhrad as Hayagrīva, with the head of a
veda-druhāv atibalau madhu-kaiṭabhākhyau horse, You killed two demons
hatvānayac chruti-gaṇāṁś ca rajas tamaś ca known as Madhu and Kaiṭabha,
sattvaṁ tava priyatamāṁ tanum āmananti who were full of the modes of
passion and ignorance. Then You
tasmai — unto Lord Brahmā; bhavān — Your Lordship; haya-śiraḥ — delivered the Vedic knowledge to
having the head and neck of a horse; tanuvam — the incarnation; hi — Lord Brahmā. For this reason, all
indeed; bibhrat — accepting; veda-druhau — two demons who were the great saints accept Your forms
against the Vedic principles; ati-balau — extremely powerful; madhu- as transcendental, untinged by
kaiṭabha-ākhyau — known as Madhu and Kaiṭabha; hatvā — killing; material qualities.
anayat — delivered; śruti-gaṇān — all the different Vedas (Sāma,
Yajur, Ṛg and Atharva); ca — and; rajaḥ tamaḥ ca — by representing
the modes of passion and ignorance; sattvam — pure transcendental
goodness; tava — Your; priya-tamām — most dear; tanum — form (as
Hayagrīva); āmananti — they honor.
SB 7.9.38 In this way, my Lord, You appear
itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair in various incarnations as a
lokān vibhāvayasi haṁsi jagat pratīpān human being, an animal, a great
dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ saint, a demigod, a fish or a
channaḥ kalau yad abhavas tri-yugo ’tha sa tvam tortoise, thus maintaining the
entire creation in different
ittham — in this way; nṛ — like a human being (such as Lord Kṛṣṇa and planetary systems and killing the
Lord Rāmacandra); tiryak — like animals (such as the boar); ṛṣi — as a demoniac principles. According to
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great saint (Paraśurāma); deva — as demigods; jhaṣa — as an aquatic the age, O my Lord, You protect
(such as the fish and tortoise); avatāraiḥ — by such different the principles of religion. In the
incarnations; lokān — all the different planetary systems; vibhāvayasi Age of Kali, however, You do not
— You protect; haṁsi — You (sometimes) kill; jagat pratīpān — assert Yourself as the Supreme
persons who have simply created trouble in this world; dharmam — the Personality of Godhead, and
principles of religion; mahā-puruṣa — O great personality; pāsi — You therefore You are known as
protect; yuga-anuvṛttam — according to the different millenniums; Triyuga, or the Lord who appears
channaḥ — covered; kalau — in the Age of Kali; yat — since; abhavaḥ in three yugas.
— have been (and will be in the future); tri-yugaḥ — named Triyuga;
atha — therefore; saḥ — the same personality; tvam — You.
SB 7.9.39 My dear Lord of the Vaikuṇṭha
naitan manas tava kathāsu vikuṇṭha-nātha planets, where there is no anxiety,
samprīyate durita-duṣṭam asādhu tīvram my mind is extremely sinful and
kāmāturaṁ harṣa-śoka-bhayaiṣaṇārtaṁ lusty, being sometimes so-called
tasmin kathaṁ tava gatiṁ vimṛśāmi dīnaḥ happy and sometimes so-called
distressed. My mind is full of
na — certainly not; etat — this; manaḥ — mind; tava — Your; kathāsu lamentation and fear, and it
— in transcendental topics; vikuṇṭha-nātha — O Lord of Vaikuṇṭha, always seeks more and more
where there is no anxiety; samprīyate — is pacified or interested in; money. Thus it has become most
durita — by sinful activities; duṣṭam — polluted; asādhu — dishonest; polluted and is never satisfied in
tīvram — very difficult to control; kāma-āturam — always full of different topics concerning You. I am
desires and lusty propensities; harṣa-śoka — sometimes by jubilation therefore most fallen and poor. In
and sometimes by distress; bhaya — and sometimes by fear; eṣaṇā — such a status of life, how shall I be
and by desiring; ārtam — distressed; tasmin — in that mental status; able to discuss Your activities?
katham — how; tava — Your; gatim — transcendental activities;
vimṛśāmi — I shall consider and try to understand; dīnaḥ — who am
most fallen and poor.
SB 7.9.40 My dear Lord, O infallible one, my
jihvaikato ’cyuta vikarṣati māvitṛptā position is like that of a person
śiśno ’nyatas tvag-udaraṁ śravaṇaṁ kutaścit who has many wives, all trying to
ghrāṇo ’nyataś capala-dṛk kva ca karma-śaktir attract him in their own way. For
bahvyaḥ sapatnya iva geha-patiṁ lunanti example, the tongue is attracted to
palatable dishes, the genitals to
jihvā — the tongue; ekataḥ — to one side; acyuta — O my infallible sex with an attractive woman, and
Lord; vikarṣati — attracts; mā — me; avitṛptā — not being satisfied; the sense of touch to contact with
śiśnaḥ — the genitals; anyataḥ — to another side; tvak — the skin (for soft things. The belly, although
touching a soft thing); udaram — the belly (for various types of food); filled, still wants to eat more, and
śravaṇam — the ear (for hearing some sweet music); kutaścit — to the ear, not attempting to hear
some other side; ghrāṇaḥ — the nose (for smelling); anyataḥ — to still about You, is generally attracted
another side; capala-dṛk — the restless eyesight; kva ca — to cinema songs. The sense of
somewhere; karma-śaktiḥ — the active senses; bahvyaḥ — many; sa- smell is attracted to yet another
patnyaḥ — co-wives; iva — like; geha-patim — a householder; lunanti side, the restless eyes are
— annihilate. attracted to scenes of sense
gratification, and the active senses
are attracted elsewhere. In this
way I am certainly embarrassed.
SB 7.9.41 My dear Lord, You are always
evaṁ sva-karma-patitaṁ bhava-vaitaraṇyām transcendentally situated on the
anyonya-janma-maraṇāśana-bhīta-bhītam other side of the river of death, but
paśyañ janaṁ sva-para-vigraha-vaira-maitraṁ because of the reactions of our
hanteti pāracara pīpṛhi mūḍham adya own activities, we are suffering on
this side. Indeed, we have fallen
evam — in this way; sva-karma-patitam — fallen because of the into this river and are repeatedly
reactions of one’s own material activities; bhava — compared to the suffering the pains of birth and
world of nescience (birth, death, old age and disease); vaitaraṇyām — death and eating horrible things.
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in the river known as Vaitaraṇī (which lies in front of the doorway of Now kindly look upon us — not
Yamarāja, the superintendent of death); anyaḥ anya — one after only upon me but also upon all
another; janma — birth; maraṇa — death; āśana — different types of others who are suffering — and by
eating; bhīta-bhītam — being exceedingly afraid; paśyan — seeing; Your causeless mercy and
janam — the living entity; sva — one’s own; para — of others; vigraha compassion, deliver us and
— in the body; vaira-maitram — considering friendship and enmity; maintain us.
hanta — alas; iti — in this way; pāracara — O You, who are on the
other side of the river of death; pīpṛhi — kindly save us all (from this
dangerous condition); mūḍham — we are all foolish, bereft of spiritual
knowledge; adya — today (because You are personally present here).
SB 7.9.42 O my Lord, O Supreme
ko nv atra te ’khila-guro bhagavan prayāsa Personality of Godhead, original
uttāraṇe ’sya bhava-sambhava-lopa-hetoḥ spiritual master of the entire world,
mūḍheṣu vai mahad-anugraha ārta-bandho what is the difficulty for You, who
kiṁ tena te priya-janān anusevatāṁ naḥ manage the affairs of the universe,
in delivering the fallen souls
kaḥ — what is that; nu — indeed; atra — in this matter; te — of Your engaged in Your devotional
Lordship; akhila-guro — O supreme spiritual master of the entire service? You are the friend of all
creation; bhagavan — O Supreme Lord, O Personality of Godhead; suffering humanity, and for great
prayāsaḥ — endeavor; uttāraṇe — for the deliverance of these fallen personalities it is necessary to
souls; asya — of this; bhava-sambhava — of creation and show mercy to the foolish.
maintenance; lopa — and of annihilation; hetoḥ — of the cause; Therefore I think that You will
mūḍheṣu — unto the foolish persons rotting in this material world; vai show Your causeless mercy to
— indeed; mahat-anugrahaḥ — compassion by the Supreme; ārta- persons like us, who engage in
bandho — O friend of the suffering living entities; kim — what is the Your service.
difficulty; tena — with that; te — of Your Lordship; priya-janān — the
dear persons (devotees); anusevatām — of those always engaged in
serving; naḥ — like us (who are so engaged).
SB 7.9.43 O best of the great personalities, I
naivodvije para duratyaya-vaitaraṇyās am not at all afraid of material
tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ existence, for wherever I stay I am
śoce tato vimukha-cetasa indriyārtha- fully absorbed in thoughts of Your
māyā-sukhāya bharam udvahato vimūḍhān glories and activities. My concern
is only for the fools and rascals
na — not; eva — certainly; udvije — I am disturbed or afraid; para — O who are making elaborate plans
Supreme; duratyaya — insurmountable or very difficult to cross; for material happiness and
vaitaraṇyāḥ — of the Vaitaraṇī, the river of the material world; tvat-vīrya maintaining their families,
— of Your Lordship’s glories and activities; gāyana — from chanting or societies and countries. I am
distributing; mahā-amṛta — in the great ocean of nectarean spiritual simply concerned with love for
bliss; magna-cittaḥ — whose consciousness is absorbed; śoce — I am them.
simply lamenting; tataḥ — from that; vimukha-cetasaḥ — the fools and
rascals who are bereft of Kṛṣṇa consciousness; indriya-artha — in
sense gratification; māyā-sukhāya — for temporary, illusory happiness;
bharam — the false burden or responsibility (of maintaining one’s
family, society and nation and elaborate arrangements for that
purpose); udvahataḥ — who are lifting (by making grand plans for this
arrangement); vimūḍhān — although all of them are nothing but fools
and rascals (I am thinking of them also).
SB 7.9.44 My dear Lord Nṛsiṁhadeva, I see
prāyeṇa deva munayaḥ sva-vimukti-kāmā that there are many saintly
maunaṁ caranti vijane na parārtha-niṣṭhāḥ persons indeed, but they are
naitān vihāya kṛpaṇān vimumukṣa eko interested only in their own
nānyaṁ tvad asya śaraṇaṁ bhramato ’nupaśye deliverance. Not caring for the big
cities and towns, they go to the
prāyeṇa — generally, in almost all cases; deva — O my Lord; munayaḥ Himālayas or the forest to
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— the great saintly persons; sva — personal, own; vimukti-kāmāḥ — meditate with vows of silence
ambitious for liberation from this material world; maunam — silently; [mauna-vrata]. They are not
caranti — they wander (in places like the Himālayan forests, where interested in delivering others. As
they have no touch with the activities of the materialists); vijane — in for me, however, I do not wish to
solitary places; na — not; para-artha-niṣṭhāḥ — interested in working be liberated alone, leaving aside
for others by giving them the benefit of the Kṛṣṇa consciousness all these poor fools and rascals. I
movement, by enlightening them with Kṛṣṇa consciousness; na — not; know that without Kṛṣṇa
etān — these; vihāya — leaving aside; kṛpaṇān — fools and rascals consciousness, without taking
(engaged in materialistic activity who do not know the benefit of the shelter of Your lotus feet, one
human form of life); vimumukṣe — I desire to be liberated and to return cannot be happy. Therefore I wish
home, back to Godhead; ekaḥ — alone; na — not; anyam — other; tvat to bring them back to shelter at
— but for You; asya — of this; śaraṇam — shelter; bhramataḥ — of the Your lotus feet.
living entity rotating and wandering throughout the material universes;
anupaśye — do I see.
SB 7.9.45 Sex life is compared to the rubbing
yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ of two hands to relieve an itch.
kaṇḍūyanena karayor iva duḥkha-duḥkham Gṛhamedhis, so-called gṛhasthas
tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ who have no spiritual knowledge,
kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ think that this itching is the
greatest platform of happiness,
yat — that which (is meant for material sense gratification); maithuna- although actually it is a source of
ādi — represented by talking of sex, reading sexual literature or distress. The kṛpaṇas, the fools
enjoying sex life (at home or outside, as in a club); gṛhamedhi-sukham who are just the opposite of
— all types of material happiness based on attachment to family, brāhmaṇas, are not satisfied by
society, friendship, etc.; hi — indeed; tuccham — insignificant; repeated sensuous enjoyment.
kaṇḍūyanena — with the itching; karayoḥ — of the two hands (to Those who are dhīra, however,
relieve the itching); iva — like; duḥkha-duḥkham — different types of who are sober and who tolerate
unhappiness (into which one is put after such itching sense this itching, are not subjected to
gratification); tṛpyanti — become satisfied; na — never; iha — in the sufferings of fools and rascals.
material sense gratification; kṛpaṇāḥ — the foolish persons; bahu-
duḥkha-bhājaḥ — subjected to various types of material unhappiness;
kaṇḍūti-vat — if one can learn from such itching; manasi-jam — which
is simply a mental concoction (actually there is no happiness); viṣaheta
— and tolerates (such itching); dhīraḥ — (he can become) a most
perfect, sober person.
SB 7.9.46 O Supreme Personality of
mauna-vrata-śruta-tapo-’dhyayana-sva-dharma- Godhead, there are ten prescribed
vyākhyā-raho-japa-samādhaya āpavargyāḥ methods on the path to liberation
prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ — to remain silent, not to speak to
vārtā bhavanty uta na vātra tu dāmbhikānām anyone, to observe vows, to
amass all kinds of Vedic
mauna — silence; vrata — vows; śruta — Vedic knowledge; tapaḥ — knowledge, to undergo austerities,
austerity; adhyayana — study of scripture; sva-dharma — executing to study the Vedas and other
varṇāśrama-dharma; vyākhyā — explaining the śāstras; rahaḥ — living Vedic literatures, to execute the
in a solitary place; japa — chanting or reciting mantras; samādhayaḥ — duties of varṇāśrama-dharma, to
remaining in trance; āpavargyāḥ — these are ten types of activities for explain the śāstras, to stay in a
advancing on the path of liberation; prāyaḥ — generally; param — the solitary place, to chant mantras
only means; puruṣa — O my Lord; te — all of them; tu — but; ajita- silently, and to be absorbed in
indriyāṇām — of persons who cannot control the senses; vārtāḥ — trance. These different methods
means of living; bhavanti — are; uta — so it is said; na — not; vā — or; for liberation are generally only a
atra — in this connection; tu — but; dāmbhikānām — of persons who professional practice and means
are falsely proud. of livelihood for those who have
not conquered their senses.
Because such persons are falsely
proud, these procedures may not
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be successful.
SB 7.9.47 By authorized Vedic knowledge
rūpe ime sad-asatī tava veda-sṛṣṭe one can see that the forms of
bījāṅkurāv iva na cānyad arūpakasya cause and effect in the cosmic
yuktāḥ samakṣam ubhayatra vicakṣante tvāṁ manifestation belong to the
yogena vahnim iva dāruṣu nānyataḥ syāt Supreme Personality of Godhead,
for the cosmic manifestation is His
rūpe — in the forms; ime — these two; sat-asatī — the cause and the energy. Both cause and effect are
effect; tava — Your; veda-sṛṣṭe — explained in the Vedas; bīja-aṅkurau nothing but energies of the Lord.
— the seed and the sprout; iva — like; na — never; ca — also; anyat Therefore, O my Lord, just as a
— any other; arūpakasya — of You, who possess no material form; wise man, by considering cause
yuktāḥ — those engaged in Your devotional service; samakṣam — and effect, can see how fire
before the very eyes; ubhayatra — in both ways (spiritually and pervades wood, those engaged in
materially); vicakṣante — can actually see; tvām — You; yogena — devotional service understand how
simply by the method of devotional service; vahnim — fire; iva — like; You are both the cause and effect.
dāruṣu — in wood; na — not; anyataḥ — from any other means; syāt
— it is possible.
SB 7.9.48 O Supreme Lord, You are actually
tvaṁ vāyur agnir avanir viyad ambu mātrāḥ the air, the earth, fire, sky and
prāṇendriyāṇi hṛdayaṁ cid anugrahaś ca water. You are the objects of
sarvaṁ tvam eva saguṇo viguṇaś ca bhūman sense perception, the life airs, the
nānyat tvad asty api mano-vacasā niruktam five senses, the mind,
consciousness and false ego.
tvam — You (are); vāyuḥ — air; agniḥ — fire; avaniḥ — earth; viyat — Indeed, You are everything, subtle
sky; ambu — water; mātrāḥ — the sense objects; prāṇa — the life airs; and gross. The material elements
indriyāṇi — the senses; hṛdayam — the mind; cit — consciousness; and anything expressed, either by
anugrahaḥ ca — and false ego or the demigods; sarvam — everything; the words or by the mind, are
tvam — You; eva — only; sa-guṇaḥ — material nature with its three nothing but You.
modes; viguṇaḥ — the spiritual spark and Supersoul, which are beyond
material nature; ca — and; bhūman — O my great Lord; na — not;
anyat — other; tvat — than You; asti — is; api — although; manaḥ-
vacasā — by mind and words; niruktam — everything manifested.
SB 7.9.49 Neither the three modes of
naite guṇā na guṇino mahad-ādayo ye material nature [sattva-guṇa, rajo-
sarve manaḥ prabhṛtayaḥ sahadeva-martyāḥ guṇa and tamo-guṇa], nor the
ādy-antavanta urugāya vidanti hi tvām predominating deities controlling
evaṁ vimṛśya sudhiyo viramanti śabdāt these three modes, nor the five
gross elements, nor the mind, nor
na — neither; ete — all these; guṇāḥ — three qualities of material the demigods nor the human
nature; na — nor; guṇinaḥ — the predominating deities of the three beings can understand Your
modes of material nature (namely Lord Brahmā, the predominating Lordship, for they are all subjected
deity of passion, and Lord Śiva, the predominating deity of ignorance); to birth and annihilation.
mahat-ādayaḥ — the five elements, the senses and the sense objects; Considering this, the spiritually
ye — those which; sarve — all; manaḥ — the mind; prabhṛtayaḥ — and advanced have taken to
so on; saha-deva-martyāḥ — with the demigods and the mortal human devotional service. Such wise men
beings; ādi-anta-vantaḥ — who all have a beginning and end; urugāya hardly bother with Vedic study.
— O Supreme Lord, who are glorified by all saintly persons; vidanti — Instead, they engage themselves
understand; hi — indeed; tvām — Your Lordship; evam — thus; in practical devotional service.
vimṛśya — considering; sudhiyaḥ — all wise men; viramanti — cease;
śabdāt — from studying or understanding the Vedas.
SB 7.9.50 Therefore, O Supreme Personality
tat te ’rhattama namaḥ stuti-karma-pūjāḥ of Godhead, the best of all
karma smṛtiś caraṇayoḥ śravaṇaṁ kathāyām persons to whom prayers are
saṁsevayā tvayi vineti ṣaḍ-aṅgayā kiṁ offered, I offer my respectful
bhaktiṁ janaḥ paramahaṁsa-gatau labheta obeisances unto You because
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without rendering six kinds of
tat — therefore; te — unto You; arhat-tama — O supreme of all devotional service unto You —
worshipable persons; namaḥ — respectful obeisances; stuti-karma- offering prayers, dedicating all the
pūjāḥ — worshiping Your Lordship by offering prayers and other results of activities, worshiping
devotional activities; karma — activities being dedicated to You; smṛtiḥ You, working on Your behalf,
— constant remembrance; caraṇayoḥ — of Your lotus feet; śravaṇam always remembering Your lotus
— always hearing; kathāyām — in topics (about You); saṁsevayā — feet and hearing about Your
such devotional service; tvayi — unto You; vinā — without; iti — thus; glories — who can achieve that
ṣaṭ-aṅgayā — having six different parts; kim — how; bhaktim — which is meant for the
devotional service; janaḥ — a person; paramahaṁsa-gatau — paramahaṁsas?
obtainable by the paramahaṁsa; labheta — may attain.
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SB 8.3.12 I offer my respectful obeisances to
namaḥ śāntāya ghorāya Lord Vāsudeva, who is all-
mūḍhāya guṇa-dharmiṇe pervading, to the Lord’s fierce
nirviśeṣāya sāmyāya form as Lord Nṛsiṁhadeva, to the
namo jñāna-ghanāya ca Lord’s form as an animal [Lord
Varāhadeva], to Lord Dattātreya,
namaḥ — all obeisances; śāntāya — unto Him who is above all material who preached impersonalism, to
qualities and completely peaceful, or unto Vāsudeva, the Supersoul in Lord Buddha, and to all the other
every living entity; ghorāya — unto the fierce forms of the Lord like incarnations. I offer my respectful
Jāmadagnya and Nṛsiṁhadeva; mūḍhāya — the form of the Lord as an obeisances unto the Lord, who
animal, such as the boar; guṇa-dharmiṇe — who accepts different has no material qualities but who
qualities within the material world; nirviśeṣāya — who is without accepts the three qualities
material qualities, being fully spiritual; sāmyāya — Lord Buddha, the goodness, passion and ignorance
form of nirvāṇa, wherein the material qualities stop; namaḥ — I offer my within this material world. I also
respectful obeisances; jñāna-ghanāya — who is knowledge or the offer my respectful obeisances
impersonal Brahman; ca — also. unto the impersonal Brahman
effulgence.
SB 8.3.13 I beg to offer my respectful
kṣetra-jñāya namas tubhyaṁ obeisances unto You, who are the
sarvādhyakṣāya sākṣiṇe Supersoul, the superintendent of
puruṣāyātma-mūlāya everything, and the witness of all
mūla-prakṛtaye namaḥ that occurs. You are the Supreme
Person, the origin of material
kṣetra-jñāya — unto the one who knows everything of the external nature and of the total material
body; namaḥ — I offer my respectful obeisances; tubhyam — unto You; energy. You are also the owner of
sarva — everything; adhyakṣāya — who are superintending, managing; the material body. Therefore, You
sākṣiṇe — who are the witness, Paramātmā, or antaryāmī; puruṣāya — are the supreme complete. I offer
the Supreme Person; ātma-mūlāya — who are the original source of my respectful obeisances unto
everything; mūla-prakṛtaye — unto the puruṣa-avatāra, the origin of You.
prakṛti and pradhāna; namaḥ — I offer my respectful obeisances.
SB 8.3.14 My Lord, You are the observer of
sarvendriya-guṇa-draṣṭre all the objectives of the senses.
sarva-pratyaya-hetave Without Your mercy, there is no
asatā cchāyayoktāya possibility of solving the problem
sad-ābhāsāya te namaḥ of doubts. The material world is
just like a shadow resembling
sarva-indriya-guṇa-draṣṭre — unto the seer of all objectives pursued by You. Indeed, one accepts this
the senses; sarva-pratyaya-hetave — who is the solution to all doubts material world as real because it
(and without whose help one cannot solve all doubts and inabilities); gives a glimpse of Your existence.
asatā — with the manifestation of unreality or illusion; chāyayā —
because of the resemblance; uktāya — called; sat — of reality;
ābhāsāya — unto the reflection; te — unto You; namaḥ — I offer my
respectful obeisances.
SB 8.3.15 My Lord, You are the cause of all
namo namas te ’khila-kāraṇāya causes, but You Yourself have no
niṣkāraṇāyādbhuta-kāraṇāya cause. Therefore You are the
sarvāgamāmnāya-mahārṇavāya wonderful cause of everything. I
namo ’pavargāya parāyaṇāya offer my respectful obeisances
unto You, who are the shelter of
namaḥ — I offer my respectful obeisances; namaḥ — again I offer my the Vedic knowledge contained in
respectful obeisances; te — unto You; akhila-kāraṇāya — unto the the śāstras like the Pañcarātras
supreme cause of everything; niṣkāraṇāya — unto You who are and Vedānta-sūtra, which are
causeless; adbhuta-kāraṇāya — the wonderful cause of everything; Your representations, and who
sarva — all; āgama-āmnāya — unto the source of the paramparā are the source of the paramparā
system of all Vedic knowledge; mahā-arṇavāya — the great ocean of system. Because it is You who
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knowledge, or the great ocean wherein all the rivers of knowledge can give liberation, You are the
merge; namaḥ — I offer my obeisances; apavargāya — unto You who only shelter for all
can give deliverance or liberation; para-ayaṇāya — the shelter of all transcendentalists. Let me offer
transcendentalists. my respectful obeisances unto
You.
SB 8.3.16 My Lord, as the fire in araṇi wood
guṇāraṇi-cchanna-cid-uṣmapāya is covered, You and Your
tat-kṣobha-visphūrjita-mānasāya unlimited knowledge are covered
naiṣkarmya-bhāvena vivarjitāgama- by the material modes of nature.
svayaṁ-prakāśāya namas karomi Your mind, however, is not
attentive to the activities of the
guṇa — by the three guṇas, the modes of material nature (sattva, rajas modes of nature. Those who are
and tamas); araṇi — by araṇi wood; channa — covered; cit — of advanced in spiritual knowledge
knowledge; uṣmapāya — unto Him whose fire; tat-kṣobha — of the are not subject to the regulative
agitation of the modes of material nature; visphūrjita — outside; principles directed in the Vedic
mānasāya — unto Him whose mind; naiṣkarmya-bhāvena — because literatures. Because such
of the stage of spiritual understanding; vivarjita — in those who give up; advanced souls are
āgama — Vedic principles; svayam — personally; prakāśāya — unto transcendental, You personally
Him who is manifest; namaḥ karomi — I offer my respectful obeisances. appear in their pure minds.
Therefore I offer my respectful
obeisances unto You.
SB 8.3.17 Since an animal such as me has
mādṛk prapanna-paśu-pāśa-vimokṣaṇāya surrendered unto You, who are
muktāya bhūri-karuṇāya namo ’layāya supremely liberated, certainly You
svāṁśena sarva-tanu-bhṛn-manasi pratīta- will release me from this
pratyag-dṛśe bhagavate bṛhate namas te dangerous position. Indeed, being
extremely merciful, You
mādṛk — like me; prapanna — surrendered; paśu — an animal; pāśa — incessantly try to deliver me. By
from entanglement; vimokṣaṇāya — unto Him who releases; muktāya your partial feature as
— unto the Supreme, who is untouched by the contamination of Paramātmā, You are situated in
material nature; bhūri-karuṇāya — who are unlimitedly merciful; namaḥ the hearts of all embodied beings.
— I offer my respectful obeisances; alayāya — who are never You are celebrated as direct
inattentive or idle (for the purpose of my deliverance); sva-aṁśena — transcendental knowledge, and
by Your partial feature as Paramātmā; sarva — of all; tanu-bhṛt — the You are unlimited. I offer my
living entities embodied in material nature; manasi — in the mind; respectful obeisances unto You,
pratīta — who are acknowledged; pratyak-dṛśe — as the direct observer the Supreme Personality of
(of all activities); bhagavate — unto the Supreme Personality of Godhead.
Godhead; bṛhate — who are unlimited; namaḥ — I offer my respectful
obeisances; te — unto You.
SB 8.3.18 My Lord, those who are
ātmātma-jāpta-gṛha-vitta-janeṣu saktair completely freed from material
duṣprāpaṇāya guṇa-saṅga-vivarjitāya contamination always meditate
muktātmabhiḥ sva-hṛdaye paribhāvitāya upon You within the cores of their
jñānātmane bhagavate nama īśvarāya hearts. You are extremely difficult
to attain for those like me who are
ātma — the mind and body; ātma-ja — sons and daughters; āpta — too attached to mental concoction,
friends and relatives; gṛha — home, community, society and nation; home, relatives, friends, money,
vitta — wealth; janeṣu — to various servants and assistants; saktaiḥ — servants and assistants. You are
by those who are too attached; duṣprāpaṇāya — unto You, who are the Supreme Personality of
very difficult to achieve; guṇa-saṅga — by the three modes of material Godhead, uncontaminated by the
nature; vivarjitāya — who are not contaminated; mukta-ātmabhiḥ — by modes of nature. You are the
persons who are already liberated; sva-hṛdaye — within the core of the reservoir of all enlightenment, the
heart; paribhāvitāya — unto You, who are always meditated upon; supreme controller. I therefore
jñāna-ātmane — the reservoir of all enlightenment; bhagavate — unto offer my respectful obeisances
the Supreme Personality of Godhead; namaḥ — I offer my respectful unto You.
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obeisances; īśvarāya — unto the supreme controller.
SB 8.3.19 After worshiping the Supreme
yaṁ dharma-kāmārtha-vimukti-kāmā Personality of Godhead, those
bhajanta iṣṭāṁ gatim āpnuvanti who are interested in the four
kiṁ cāśiṣo rāty api deham avyayaṁ principles of religion, economic
karotu me ’dabhra-dayo vimokṣaṇam development, sense gratification
and liberation obtain from Him
yam — the Supreme Personality of Godhead who; dharma-kāma-artha- what they desire. What then is to
vimukti-kāmāḥ — persons who desire the four principles of religion, be said of other benedictions?
economic development, sense gratification and salvation; bhajantaḥ — Indeed, sometimes the Lord gives
by worshiping; iṣṭām — the objective; gatim — destination; āpnuvanti — a spiritual body to such ambitious
can achieve; kim — what to speak of; ca — also; āśiṣaḥ — other worshipers. May that Supreme
benedictions; rāti — He bestows; api — even; deham — a body; Personality of Godhead, who is
avyayam — spiritual; karotu — may He bestow benediction; me — unto unlimitedly merciful, bestow upon
me; adabhra-dayaḥ — the Supreme Personality of Godhead, who is me the benediction of liberation
unlimitedly merciful; vimokṣaṇam — liberation from the present danger from this present danger and from
and from the material world. the materialistic way of life.
SB 8.3.20-21 Unalloyed devotees, who have no
ekāntino yasya na kañcanārthaṁ desire other than to serve the
vāñchanti ye vai bhagavat-prapannāḥ Lord, worship Him in full surrender
aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ and always hear and chant about
gāyanta ānanda-samudra-magnāḥ His activities, which are most
wonderful and auspicious. Thus
tam akṣaraṁ brahma paraṁ pareśam they always merge in an ocean of
avyaktam ādhyātmika-yoga-gamyam transcendental bliss. Such
atīndriyaṁ sūkṣmam ivātidūram devotees never ask the Lord for
anantam ādyaṁ paripūrṇam īḍe any benediction. I, however, am in
danger. Thus I pray to that
ekāntinaḥ — unalloyed devotees (who have no desire other than Kṛṣṇa Supreme Personality of Godhead,
consciousness); yasya — the Lord, of whom; na — not; kañcana — who is eternally existing, who is
some; artham — benediction; vāñchanti — desire; ye — those devotees invisible, who is the Lord of all
who; vai — indeed; bhagavat-prapannāḥ — fully surrendered unto the great personalities, such as
lotus feet of the Lord; ati-adbhutam — which are wonderful; tat-caritam Brahmā, and who is available only
— the activities of the Lord; su-maṅgalam — and very auspicious (to by transcendental bhakti-yoga.
hear); gāyantaḥ — by chanting and hearing; ānanda — of Being extremely subtle, He is
transcendental bliss; samudra — in the ocean; magnāḥ — who are beyond the reach of my senses
immersed; tam — unto Him; akṣaram — eternally existing; brahma — and transcendental to all external
the Supreme; param — transcendental; para-īśam — the Lord of the realization. He is unlimited, He is
supreme personalities; avyaktam — invisible or not able to be realized the original cause, and He is
by the mind and senses; ādhyātmika — transcendental; yoga — by completely full in everything. I
bhakti-yoga, devotional service; gamyam — obtainable (bhaktyā mām offer my obeisances unto Him.
abhijānāti); ati-indriyam — beyond the perception of material senses;
sūkṣmam — minute; iva — like; ati-dūram — very far away; anantam —
unlimited; ādyam — the original cause of everything; paripūrṇam —
completely full; īḍe — I offer my obeisances.
SB 8.3.22-24 The Supreme Personality of
yasya brahmādayo devā Godhead creates His minor parts
vedā lokāś carācarāḥ and parcels, the jīva-tattva,
nāma-rūpa-vibhedena beginning with Lord Brahmā, the
phalgvyā ca kalayā kṛtāḥ demigods and the expansions of
Vedic knowledge [Sāma, Ṛg,
yathārciṣo ’gneḥ savitur gabhastayo Yajur and Atharva] and including
niryānti saṁyānty asakṛt sva-rociṣaḥ all other living entities, moving
tathā yato ’yaṁ guṇa-sampravāho and nonmoving, with their
buddhir manaḥ khāni śarīra-sargāḥ different names and
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characteristics. As the sparks of a
sa vai na devāsura-martya-tiryaṅ fire or the shining rays of the sun
na strī na ṣaṇḍho na pumān na jantuḥ emanate from their source and
nāyaṁ guṇaḥ karma na san na cāsan merge into it again and again, the
niṣedha-śeṣo jayatād aśeṣaḥ mind, the intelligence, the senses,
the gross and subtle material
yasya — of the Supreme Personality of Godhead who; brahma-ādayaḥ bodies, and the continuous
— the great demigods, headed by Lord Brahmā; devāḥ — and other transformations of the different
demigods; vedāḥ — the Vedic knowledge; lokāḥ — different modes of nature all emanate from
personalities; cara-acarāḥ — the moving and the nonmoving (like trees the Lord and again merge into
and plants); nāma-rūpa — of different names and different forms; Him. He is neither demigod nor
vibhedena — by such divisions; phalgvyā — who are less important; ca demon, neither human nor bird or
— also; kalayā — by the parts; kṛtāḥ — created; yathā — as; arciṣaḥ — beast. He is not woman, man, or
the sparks; agneḥ — of fire; savituḥ — from the sun; gabhastayaḥ — neuter, nor is He an animal. He is
the shining particles; niryānti — emanate from; saṁyānti — and enter not a material quality, a fruitive
into; asakṛt — again and again; sva-rociṣaḥ — as parts and parcels; activity, a manifestation or
tathā — similarly; yataḥ — the Personality of Godhead from whom; nonmanifestation. He is the last
ayam — this; guṇa-sampravāhaḥ — continuous manifestation of the word in the discrimination of “not
different modes of nature; buddhiḥ manaḥ — the intelligence and mind; this, not this,” and He is unlimited.
khāni — the senses; śarīra — of the body (gross and subtle); sargāḥ — All glories to the Supreme
the divisions; saḥ — that Supreme Personality of Godhead; vai — Personality of Godhead!
indeed; na — is not; deva — demigod; asura — demon; martya —
human being; tiryak — bird or beast; na — neither; strī — woman; na —
nor; ṣaṇḍhaḥ — neuter; na — neither; pumān — man; na — nor; jantuḥ
— living being or animal; na ayam — nor is He; guṇaḥ — material
quality; karma — fruitive activity; na — is not; sat — manifestation; na
— nor; ca — also; asat — nonmanifestation; niṣedha — of the
discrimination of neti neti (“not this, not this”); śeṣaḥ — He is the end;
jayatāt — all glories unto Him; aśeṣaḥ — who is unlimited.
SB 8.3.25 I do not wish to live anymore after
jijīviṣe nāham ihāmuyā kim I am released from the attack of
antar bahiś cāvṛtayebha-yonyā the crocodile. What is the use of
icchāmi kālena na yasya viplavas an elephant’s body covered
tasyātma-lokāvaraṇasya mokṣam externally and internally by
ignorance? I simply desire eternal
jijīviṣe — wish to live long; na — not; aham — I; iha — in this life; liberation from the covering of
amuyā — or in the next life (I do not wish to live upon being saved from ignorance. That covering is not
this dangerous position); kim — what is the value; antaḥ — internally; destroyed by the influence of time.
bahiḥ — externally; ca — and; āvṛtayā — covered by ignorance; ibha-
yonyā — in this birth as an elephant; icchāmi — I desire; kālena —
because of the influence of time; na — there is not; yasya — of which;
viplavaḥ — annihilation; tasya — that; ātma-loka-āvaraṇasya — from
the covering of self-realization; mokṣam — liberation.
SB 8.3.26 Now, fully desiring release from
so ’haṁ viśva-sṛjaṁ viśvam material life, I offer my respectful
aviśvaṁ viśva-vedasam obeisances unto that Supreme
viśvātmānam ajaṁ brahma Person who is the creator of the
praṇato ’smi paraṁ padam universe, who is Himself the form
of the universe and who is
saḥ — that; aham — I (the person desiring release from material life); nonetheless transcendental to this
viśva-sṛjam — unto Him who has created this cosmic manifestation; cosmic manifestation. He is the
viśvam — who is Himself the whole cosmic presentation; aviśvam — supreme knower of everything in
although He is transcendental to the cosmic manifestation; viśva- this world, the Supersoul of the
vedasam — who is the knower or ingredient of this universal universe. He is the unborn,
manifestation; viśva-ātmānam — the soul of the universe; ajam — who supremely situated Lord. I offer
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is never born, eternally existing; brahma — the Supreme; praṇataḥ my respectful obeisances unto
asmi — I offer my respectful obeisances; param — who is Him.
transcendental; padam — the shelter.
SB 8.3.27 I offer my respectful obeisances
yoga-randhita-karmāṇo unto the Supreme, the Supersoul,
hṛdi yoga-vibhāvite the master of all mystic yoga, who
yogino yaṁ prapaśyanti is seen in the core of the heart by
yogeśaṁ taṁ nato ’smy aham perfect mystics when they are
completely purified and freed from
yoga-randhita-karmāṇaḥ — persons whose reactions to fruitive the reactions of fruitive activity by
activities have been burnt up by bhakti-yoga; hṛdi — within the core of practicing bhakti-yoga.
the heart; yoga-vibhāvite — completely purified and clean; yoginaḥ —
mystics who are competent; yam — unto the Personality of Godhead
who; prapaśyanti — directly see; yoga-īśam — unto that Supreme
Personality of Godhead, the master of all mystic yoga; tam — unto Him;
nataḥ asmi — offering obeisances; aham — I.
SB 8.3.28 My Lord, You are the controller of
namo namas tubhyam asahya-vega- formidable strength in three kinds
śakti-trayāyākhila-dhī-guṇāya of energy. You appear as the
prapanna-pālāya duranta-śaktaye reservoir of all sense pleasure
kad-indriyāṇām anavāpya-vartmane and the protector of the
surrendered souls. You possess
namaḥ — I offer my respectful obeisances; namaḥ — again I offer my unlimited energy, but You are
respectful obeisances; tubhyam — unto You; asahya — formidable; unapproachable by those who are
vega — forces; śakti-trayāya — unto the Supreme Person, who has unable to control their senses. I
threefold potencies; akhila — of the universe; dhī — for the intelligence; offer my respectful obeisances
guṇāya — who appears as the sense objects; prapanna-pālāya — unto unto You again and again.
the Supreme, who gives shelter to the surrendered; duranta-śaktaye —
who possesses energies very difficult to overcome; kat-indriyāṇām —
by persons unable to control their senses; anavāpya — who is
unattainable; vartmane — on the path.
SB 8.3.29 I offer my respectful obeisances
nāyaṁ veda svam ātmānaṁ unto the Supreme Personality of
yac-chaktyāhaṁ-dhiyā hatam Godhead, by whose illusory
taṁ duratyaya-māhātmyaṁ energy the jīva, who is part and
bhagavantam ito ’smy aham parcel of God, forgets his real
identity because of the bodily
na — not; ayam — people in general; veda — know; svam — own; concept of life. I take shelter of the
ātmānam — identity; yat-śaktyā — by whose influence; aham — I am Supreme Personality of Godhead,
independent; dhiyā — by this intelligence; hatam — defeated or whose glories are difficult to
covered; tam — unto Him; duratyaya — difficult to understand; understand.
māhātmyam — whose glories; bhagavantam — of the Supreme
Personality of Godhead; itaḥ — taking shelter; asmi aham — I am.
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offense; kim — what; asti — it exists; na asti — it does not exist;
vyapadeśa — by the designations; bhūṣitam — decorated; tava — Your;
asti — there is; kukṣeḥ — of the abdomen; kiyat — how much; api —
even; anantaḥ — external.
10.14.13 My dear Lord, it is said that when
jagat-trayāntodadhi-samplavode the three planetary systems are
nārāyaṇasyodara-nābhi-nālāt merged into the water at the time
vinirgato ’jas tv iti vāṅ na vai mṛṣā of dissolution, Your plenary
kintv īśvara tvan na vinirgato ’smi portion, Nārāyaṇa, lies down on
the water, gradually a lotus flower
jagat-traya — of the three worlds; anta — in the dissolution; udadhi — of grows from His navel, and
all the oceans; samplava — of the total deluge; ude — in the water; Brahmā takes birth upon that
nārāyaṇasya — of the Supreme Personality of Godhead, Nārāyaṇa; lotus flower. Certainly, these
udara — growing from the abdomen; nābhi — from the navel; nālāt — words are not false. Thus am I
out of the lotus stem; vinirgataḥ — came out; ajaḥ — Brahmā; tu — not born from You?
indeed; iti — thus speaking; vāk — the words; na — are not; vai —
certainly; mṛṣā — false; kintu — thus; īśvara — O Lord; tvat — from
You; na — not; vinirgataḥ — specifically emanated; asmi — am I.
10.14.14 Are You not the original
nārāyaṇas tvaṁ na hi sarva-dehinām Nārāyaṇa, O supreme controller,
ātmāsy adhīśākhila-loka-sākṣī since You are the Soul of every
nārāyaṇo ’ṅgaṁ nara-bhū-jalāyanāt embodied being and the eternal
tac cāpi satyaṁ na tavaiva māyā witness of all created realms?
Indeed, Lord Nārāyaṇa is Your
nārāyaṇaḥ — the Supreme Lord Nārāyaṇa; tvam — You; na — not; hi expansion, and He is called
— whether; sarva — of all; dehinām — embodied living beings; ātmā — Nārāyaṇa because He is the
the Supersoul; asi — You are; adhīśa — O supreme controller; akhila — generating source of the primeval
of all; loka — planets; sākṣī — the witness; nārāyaṇaḥ — Lord Śrī water of the universe. He is real,
Nārāyaṇa; aṅgam — the expanded plenary portion; nara — from the not a product of Your illusory
Supreme Personality; bhū — originating; jala — of the water; ayanāt — Māyā.
because of being the manifesting source; tat — that (expansion); ca —
and; api — indeed; satyam — true; na — not; tava — Your; eva — at all;
māyā — illusory energy.
10.14.15 My dear Lord, if Your
tac cej jala-sthaṁ tava saj jagad-vapuḥ transcendental body, which
kiṁ me na dṛṣṭaṁ bhagavaṁs tadaiva shelters the entire universe, is
kiṁ vā su-dṛṣṭaṁ hṛdi me tadaiva actually lying upon the water,
kiṁ no sapady eva punar vyadarśi then why were You not seen by
me when I searched for You?
tat — that; cet — if; jala-stham — situated upon the water; tava — Your; And why, though I could not
sat — real; jagat — sheltering the entire universe; vapuḥ — the envision You properly within my
transcendental body; kim — why; me — by me; na dṛṣṭam — was not heart, did You then suddenly
seen; bhagavan — O Supreme Lord; tadā eva — at that very time; kim reveal Yourself?
— why; vā — or; su-dṛṣṭam — perfectly seen; hṛdi — within the heart;
me — by me; tadā eva — just then; kim — why; na — not; u — on the
other hand; sapadi — suddenly; eva — indeed; punaḥ — again;
vyadarśi — was seen.
10.14.16 My dear Lord, in this incarnation
atraiva māyā-dhamanāvatāre You have proved that You are the
hy asya prapañcasya bahiḥ sphuṭasya supreme controller of Māyā.
kṛtsnasya cāntar jaṭhare jananyā Although You are now within this
māyātvam eva prakaṭī-kṛtaṁ te universe, the whole universal
creation is within Your
atra — in this; eva — indeed; māyā-dhamana — O subduer of Māyā; transcendental body — a fact
avatāre — in the incarnation; hi — certainly; asya — of this; You demonstrated by exhibiting
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prapañcasya — created material manifestation; bahiḥ — externally; the universe within Your
sphuṭasya — which is visible; kṛtsnasya — entire; ca — and; antaḥ — abdomen before Your mother,
within; jaṭhare — Your abdomen; jananyāḥ — unto Your mother; Yaśodā.
māyātvam — Your bewildering potency; eva — indeed; prakaṭī-kṛtam —
has been demonstrated; te — by You.
10.14.17 Just as this entire universe,
yasya kukṣāv idaṁ sarvaṁ including You, was exhibited
sātmaṁ bhāti yathā tathā within Your abdomen, so it is now
tat tvayy apīha tat sarvaṁ manifested here externally in the
kim idaṁ māyayā vinā same exact form. How could
such things happen unless
yasya — of whom; kukṣau — within the abdomen; idam — this cosmic arranged by Your inconceivable
manifestation; sarvam — all; sa-ātmam — including Yourself; bhāti — is energy?
manifested; yathā — as; tathā — so; tat — that; tvayi — within You; api
— although; iha — here externally; tat — that cosmic manifestation;
sarvam — whole; kim — what; idam — this; māyayā — the influence of
Your inconceivable energy; vinā — without.
10.14.18 Have You not shown me today
adyaiva tvad ṛte ’sya kiṁ mama na te māyātvam ādarśitam that both You Yourself and
eko ’si prathamaṁ tato vraja-suhṛd-vatsāḥ samastā api everything within this creation are
tāvanto ’si catur-bhujās tad akhilaiḥ sākaṁ mayopāsitās manifestations of Your
tāvanty eva jaganty abhūs tad amitaṁ brahmādvayaṁ śiṣyate inconceivable potency? First You
appeared alone, and then You
adya — today; eva — just; tvat ṛte — apart from You; asya — of this manifested Yourself as all of
universe; kim — what; mama — to me; na — not; te — by You; Vṛndāvana’s calves and cowherd
māyātvam — the basis in Your inconceivable potency; ādarśitam — boys, Your friends. Next You
shown; ekaḥ — alone; asi — You are; prathamam — first of all; tataḥ — appeared as an equal number of
then; vraja-suhṛt — Your cowherd boyfriends of Vṛndāvana; vatsāḥ — four-handed Viṣṇu forms, who
and the calves; samastāḥ — all; api — even; tāvantaḥ — of the same were worshiped by all living
number; asi — You became; catuḥ-bhujāḥ — four-handed forms of Lord beings, including me, and after
Viṣṇu; tat — then; akhilaiḥ — by all; sākam — together with; mayā — that You appeared as an equal
myself; upāsitāḥ — being worshiped; tāvanti — of the same number; number of complete universes.
eva — also; jaganti — universes; abhūḥ — You became; tat — then; Finally, You have now returned to
amitam — the unlimited; brahma — Absolute Truth; advayam — one Your unlimited form as the
without a second; śiṣyate — You now remain. Supreme Absolute Truth, one
without a second.
10.14.19 To persons ignorant of Your
ajānatāṁ tvat-padavīm anātmany actual transcendental position,
ātmātmanā bhāsi vitatya māyām You appear as part of the
sṛṣṭāv ivāhaṁ jagato vidhāna material world, manifesting
iva tvam eṣo ’nta iva trinetraḥ Yourself by the expansion of
Your inconceivable energy. Thus
ajānatām — to persons who are in ignorance; tvat-padavīm — of Your for the creation of the universe
transcendental position; anātmani — in the material energy; ātmā — You appear as me [Brahmā], for
Yourself; ātmanā — by Yourself; bhāsi — appear; vitatya — expanding; its maintenance You appear as
māyām — Your inconceivable energy; sṛṣṭau — in the matter of Yourself [Viṣṇu], and for its
creation; iva — as if; aham — I, Brahmā; jagataḥ — of the universe; annihilation You appear as Lord
vidhāne — in the maintenance; iva — as if; tvam eṣaḥ — Yourself; ante Trinetra [Śiva].
— in the annihilation; iva — as if; tri-netraḥ — Lord Śiva.
10.14.20 O Lord, O supreme creator and
sureṣv ṛṣiṣv īśa tathaiva nṛṣv api master, You have no material
tiryakṣu yādaḥsv api te ’janasya birth, yet to defeat the false pride
janmāsatāṁ durmada-nigrahāya of the faithless demons and show
prabho vidhātaḥ sad-anugrahāya ca mercy to Your saintly devotees,
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You take birth among the
sureṣu — among the demigods; ṛṣiṣu — among the great sages; īśa — demigods, sages, human beings,
O Lord; tathā — as well as; eva — indeed; nṛṣu — among the human animals and even the aquatics.
beings; api — and; tiryakṣu — among animals; yādaḥsu — among
aquatics; api — also; te — of You; ajanasya — who never takes material
birth; janma — the birth; asatām — of the nondevotees; durmada — the
false pride; nigrahāya — for the purpose of subduing; prabho — O
master; vidhātaḥ — O creator; sat — to the faithful devotees;
anugrahāya — for the purpose of showing mercy; ca — and.
10.14.21 O supreme great one! O
ko vetti bhūman bhagavan parātman Supreme Personality of
yogeśvarotīr bhavatas tri-lokyām Godhead! O Supersoul, master of
kva vā kathaṁ vā kati vā kadeti all mystic power! Your pastimes
vistārayan krīḍasi yoga-māyām are taking place continuously in
these three worlds, but who can
kaḥ — who; vetti — knows; bhūman — O supreme great one; bhagavan estimate where, how and when
— O Supreme Personality of Godhead; para-ātman — O Supreme Soul; You are employing Your spiritual
yoga-īśvara — O master of mystic power; ūtīḥ — the pastimes; bhavataḥ energy and performing these
— of Your Lordship; tri-lokyām — in the three worlds; kva — where; vā innumerable pastimes? No one
— or; katham — how; vā — or; kati — how many; vā — or; kadā — can understand the mystery of
when; iti — thus; vistārayan — expanding; krīḍasi — You play; yoga- how Your spiritual energy acts.
māyām — Your spiritual energy.
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10.14.24 Those who have received the
evaṁ-vidhaṁ tvāṁ sakalātmanām api clear vision of knowledge from
svātmānam ātmātmatayā vicakṣate the sunlike spiritual master can
gurv-arka-labdhopaniṣat-sucakṣuṣā see You in this way, as the very
ye te tarantīva bhavānṛtāmbudhim Soul of all souls, the Supersoul of
everyone’s own self. Thus
evam-vidham — as thus described; tvām — You; sakala — of all; understanding Your original
ātmanām — souls; api — indeed; sva-ātmānam — the very Soul; ātma- personality, they are able to cross
ātmatayā — as the Supersoul; vicakṣate — they see; guru — from the over the ocean of illusory material
spiritual master; arka — who is like the sun; labdha — received; existence.
upaniṣat — of confidential knowledge; su-cakṣuṣā — by the perfect eye;
ye — who; te — they; taranti — cross over; iva — easily; bhava — of
material existence; anṛta — which is not real; ambudhim — the ocean.
10.14.25 A person who mistakes a rope for
ātmānam evātmatayāvijānatāṁ a snake becomes fearful, but he
tenaiva jātaṁ nikhilaṁ prapañcitam then gives up his fear upon
jñānena bhūyo ’pi ca tat pralīyate realizing that the so-called snake
rajjvām aher bhoga-bhavābhavau yathā does not exist. Similarly, for those
who fail to recognize You as the
ātmānam — Yourself; eva — indeed; ātmatayā — as the Supreme Soul; Supreme Soul of all souls, the
avijānatām — for those who do not understand; tena — by that; eva — expansive illusory material
alone; jātam — is generated; nikhilam — the entire; prapañcitam — existence arises, but knowledge
material existence; jñānena — by knowledge; bhūyaḥ api — once again; of You at once causes it to
ca — and; tat — that material existence; pralīyate — disappears; rajjvām subside.
— within a rope; aheḥ — of a snake; bhoga — of the body; bhava-
abhavau — the apparent appearance and disappearance; yathā — just
as.
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10.14.28 O unlimited Lord, the saintly
antar-bhave ’nanta bhavantam eva devotees seek You out within
hy atat tyajanto mṛgayanti santaḥ their own bodies by rejecting
asantam apy anty ahim antareṇa everything separate from You.
santaṁ guṇaṁ taṁ kim u yanti santaḥ Indeed, how can discriminating
persons appreciate the real
antaḥ-bhave — within the body; ananta — O unlimited Lord; bhavantam nature of a rope lying before
— Yourself; eva — indeed; hi — certainly; atat — everything separate them until they refute the illusion
from You; tyajantaḥ — rejecting; mṛgayanti — search out; santaḥ — the that it is a snake?
saintly devotees; asantam — unreal; api — even; anti — present
nearby; ahim — (the illusion of) a snake; antareṇa — without (negating);
santam — real; guṇam — the rope; tam — that; kim u — whether; yanti
— appreciate; santaḥ — persons who are spiritually situated.
10.14.29 My Lord, if one is favored by
athāpi te deva padāmbuja-dvaya- even a slight trace of the mercy
prasāda-leśānugṛhīta eva hi of Your lotus feet, he can
jānāti tattvaṁ bhagavan-mahimno understand the greatness of Your
na cānya eko ’pi ciraṁ vicinvan personality. But those who
speculate to understand the
atha — therefore; api — indeed; te — Your; deva — my Lord; pada- Supreme Personality of Godhead
ambuja-dvaya — of the two lotus feet; prasāda — of the mercy; leśa — are unable to know You, even
by only a trace; anugṛhītaḥ — favored; eva — certainly; hi — indeed; though they continue to study the
jānāti — one knows; tattvam — the truth; bhagavat — of the Supreme Vedas for many years.
Personality of Godhead; mahimnaḥ — of the greatness; na — never; ca
— and; anyaḥ — another; ekaḥ — one; api — although; ciram — for a
long period; vicinvan — speculating.
10.14.30 My dear Lord, I therefore pray to
tad astu me nātha sa bhūri-bhāgo be so fortunate that in this life as
bhave ’tra vānyatra tu vā tiraścām Lord Brahmā or in another life,
yenāham eko ’pi bhavaj-janānāṁ wherever I take my birth, I may
bhūtvā niṣeve tava pāda-pallavam be counted as one of Your
devotees. I pray that wherever I
tat — therefore; astu — may it be; me — my; nātha — O master; saḥ — may be, even among the animal
that; bhūri-bhāgaḥ — greatest good fortune; bhave — in the birth; atra species, I can engage in
— this; vā — or; anyatra — in some other birth; tu — indeed; vā — or; devotional service to Your lotus
tiraścām — among the animals; yena — by which; aham — I; ekaḥ — feet.
one; api — even; bhavat — or Your; janānām — devotees; bhūtvā —
becoming; niṣeve — I may fully engage in serving; tava — Your; pāda-
pallavam — lotus feet.
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10.14.32 How greatly fortunate are Nanda
aho bhāgyam aho bhāgyaṁ Mahārāja, the cowherd men and
nanda-gopa-vrajaukasām all the other inhabitants of
yan-mitraṁ paramānandaṁ Vrajabhūmi! There is no limit to
pūrṇaṁ brahma sanātanam their good fortune, because the
Absolute Truth, the source of
aho — what great; bhāgyam — fortune; aho — what great; bhāgyam — transcendental bliss, the eternal
fortune; nanda — of Mahārāja Nanda; gopa — of the other cowherd Supreme Brahman, has become
men; vraja-okasām — of the inhabitants of Vrajabhūmi; yat — of whom; their friend.
mitram — the friend; parama-ānandam — the supreme bliss; pūrṇam —
complete; brahma — the Absolute Truth; sanātanam — eternal.
10.14.33 Yet even though the extent of the
eṣāṁ tu bhāgya-mahimācyuta tāvad āstām good fortune of these residents of
ekādaśaiva hi vayaṁ bata bhūri-bhāgāḥ Vṛndāvana is inconceivable, we
etad-dhṛṣīka-caṣakair asakṛt pibāmaḥ eleven presiding deities of the
śarvādayo ’ṅghry-udaja-madhv-amṛtāsavaṁ te various senses, headed by Lord
Śiva, are also most fortunate,
eṣām — of these (residents of Vṛndāvana); tu — however; bhāgya — of because the senses of these
the good fortune; mahimā — the greatness; acyuta — O infallible devotees of Vṛndāvana are the
Supreme Lord; tāvat — so much; āstām — let it be; ekādaśa — the cups through which we
eleven; eva hi — indeed; vayam — we; bata — oh; bhūri-bhāgāḥ — are repeatedly drink the nectarean,
most fortunate; etat — of these devotees; hṛṣīka — by the senses; intoxicating beverage of the
caṣakaiḥ — (which are like) drinking cups; asakṛt — repeatedly; honey of Your lotus feet.
pibāmaḥ — we are drinking; śarva-ādayaḥ — Lord Śiva and the other
chief demigods; aṅghri-udaja — of the lotus feet; madhu — the honey;
amṛta-āsavam — which is a nectarean, intoxicating beverage; te — of
You.
10.14.34 My greatest possible good
tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ fortune would be to take any birth
yad gokule ’pi katamāṅghri-rajo-’bhiṣekam whatever in this forest of Gokula
yaj-jīvitaṁ tu nikhilaṁ bhagavān mukundas and have my head bathed by the
tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva dust falling from the lotus feet of
any of its residents. Their entire
tat — that; bhūri-bhāgyam — the greatest good fortune; iha — here; life and soul is the Supreme
janma — the birth; kim api — any whatsoever; aṭavyām — in the forest Personality of Godhead,
(of Vṛndāvana); yat — which; gokule — in Gokula; api — even; katama Mukunda, the dust of whose lotus
— of any (of the devotees); aṅghri — of the feet; rajaḥ — by the dust; feet is still being searched for in
abhiṣekam — bathing; yat — whose; jīvitam — life; tu — indeed; the Vedic mantras.
nikhilam — whole; bhagavān — the Supreme Personality of Godhead;
mukundaḥ — Lord Mukunda; tu — but; adya api — even until now; yat
— whose; pāda-rajaḥ — dust of the feet; śruti — by the Vedas; mṛgyam
— sought after; eva — certainly.
10.14.35 My mind becomes bewildered
eṣāṁ ghoṣa-nivāsinām uta bhavān kiṁ deva rāteti naś just trying to think of what reward
ceto viśva-phalāt phalaṁ tvad-aparaṁ kutrāpy ayan muhyati other than You could be found
sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā anywhere. You are the
yad-dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte embodiment of all benedictions,
which You bestow upon these
eṣām — to these; ghoṣa-nivāsinām — residents of the cowherd residents of the cowherd
community; uta — indeed; bhavān — Your Lordship; kim — what; deva community of Vṛndāvana. You
— O Supreme Personality of Godhead; rātā — will give; iti — thinking have already arranged to give
thus; naḥ — our; cetaḥ — mind; viśva-phalāt — than the supreme Yourself to Pūtanā and her family
source of all benedictions; phalam — a reward; tvat — than You; members in exchange for her
aparam — other; kutra api — anywhere; ayat — considering; muhyati — disguising herself as a devotee.
becomes bewildered; sat-veṣāt — by disguising herself as a devotee; So what is left for You to give
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iva — indeed; pūtanā — the demoness Pūtanā; api — even; sa-kulā — these devotees of Vṛndāvana,
along with her family members, Bakāsura and Aghāsura; tvām — You; whose homes, wealth, friends,
eva — certainly; deva — O Lord; āpitā — was made to attain; yat — dear relations, bodies, children
whose; dhāma — homes; artha — wealth; suhṛt — friends; priya — dear and very lives and hearts are all
relatives; ātma — bodies; tanaya — children; prāṇa — life air; āśayāḥ — dedicated only to You?
and minds; tvat-kṛte — dedicated to You.
10.14.36 My dear Lord Kṛṣṇa, until people
tāvad rāgādayaḥ stenās become Your devotees, their
tāvat kārā-gṛhaṁ gṛham material attachments and desires
tāvan moho ’ṅghri-nigaḍo remain thieves, their homes
yāvat kṛṣṇa na te janāḥ remain prisons, and their
affectionate feelings for their
tāvat — for that long; rāga-ādayaḥ — material attachment and so on; family members remain foot-
stenāḥ — thieves; tāvat — for that long; kārā-gṛham — a prison; gṛham shackles.
— one’s home; tāvat — for that long; mohaḥ — the bewilderment of
family affection; aṅghri — upon their feet; nigaḍaḥ — shackles; yāvat —
as long as; kṛṣṇa — O Lord Kṛṣṇa; na — do not become; te — Your
(devotees); janāḥ — any persons.
10.14.37 My dear master, although You
prapañcaṁ niṣprapañco ’pi have nothing to do with material
viḍambayasi bhū-tale existence, You come to this earth
prapanna-janatānanda- and imitate material life just to
sandohaṁ prathituṁ prabho expand the varieties of ecstatic
enjoyment for Your surrendered
prapañcam — that which is material; niṣprapañcaḥ — completely devotees.
transcendental to material existence; api — although; viḍambayasi —
You imitate; bhū-tale — on the surface of the earth; prapanna — who
are surrendered; janatā — of people; ānanda-sandoham — the great
variety of different kinds of ecstasies; prathitum — in order to spread;
prabho — O master.
10.14.38 There are people who say, “I
jānanta eva jānantu know everything about Kṛṣṇa.”
kiṁ bahūktyā na me prabho Let them think that way. As far as
manaso vapuṣo vāco I am concerned, I do not wish to
vaibhavaṁ tava go-caraḥ speak very much about this
matter. O my Lord, let me say
jānantaḥ — persons who think they are aware of Your unlimited this much: As far as Your
potency; eva — certainly; jānantu — let them think like that; kim — what opulences are concerned, they
is the use; bahu-uktyā — with many words; na — not; me — my; prabho are all beyond the reach of my
— O Lord; manasaḥ — of the mind; vapuṣaḥ — of the body; vācaḥ — of mind, body and words.
the words; vaibhavam — opulences; tava — Your; go-caraḥ — within
the range.
10.14.39 My dear Kṛṣṇa, I now humbly
anujānīhi māṁ kṛṣṇa request permission to leave.
sarvaṁ tvaṁ vetsi sarva-dṛk Actually, You are the knower and
tvam eva jagatāṁ nātho seer of all things. Indeed, You are
jagad etat tavārpitam the Lord of all the universes, and
yet I offer this one universe unto
anujānīhi — please give leave; mām — to me; kṛṣṇa — O Lord Kṛṣṇa; You.
sarvam — everything; tvam — You; vetsi — know; sarva-dṛk — all-
seeing; tvam — You; eva — alone; jagatām — of all the universes;
nāthaḥ — the master; jagat — universe; etat — this; tava — to You;
arpitam — is offered.
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10.14.40 My dear Śrī Kṛṣṇa, You bestow
śrī-kṛṣṇa vṛṣṇi-kula-puṣkara-joṣa-dāyin happiness upon the lotuslike
kṣmā-nirjara-dvija-paśūdadhi-vṛddhi-kārin Vṛṣṇi dynasty and expand the
uddharma-śārvara-hara kṣiti-rākṣasa-dhrug great oceans consisting of the
ā-kalpam ārkam arhan bhagavan namas te earth, the demigods, the
brāhmaṇas and the cows. You
śrī-kṛṣṇa — O Lord Kṛṣṇa; vṛṣṇi-kula — of the Yadu dynasty; puṣkara — dispel the dense darkness of
to the lotus; joṣa — pleasure; dāyin — O You who bestow; kṣmā — of irreligion and oppose the demons
the earth; nirjara — the demigods; dvija — the brāhmaṇas; paśu — and who have appeared on this earth.
of the animals; udadhi — of the great oceans; vṛddhi — the increase; O Supreme Personality of
kārin — O You who cause; uddharma — of atheistic principles; śārvara Godhead, as long as this
— of the darkness; hara — O dispeller; kṣiti — upon the earth; rākṣasa universe exists and as long as
— of the demons; dhruk — the opponent; ā-kalpam — until the end of the sun shines, I will offer my
the universe; ā-arkam — as long as the sun shines; arhan — O obeisances unto You.
supremely worshipable Deity; bhagavan — O Supreme Personality of
Godhead; namaḥ — I offer my respectful obeisances; te — unto You.
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SB 10.16.44 We offer our obeisances again and
namaḥ pramāṇa-mūlāya again to You, who are the basis of all
kavaye śāstra-yonaye authoritative evidence, who are the
pravṛttāya nivṛttāya author and ultimate source of the
nigamāya namo namaḥ revealed scriptures, and who have
manifested Yourself in those Vedic
namaḥ — obeisances; pramāṇa — of authoritative evidence; mūlāya literatures encouraging sense
— to the basis; kavaye — to the author; śāstra — of the revealed gratification as well as in those
scripture; yonaye — to the source; pravṛttāya — which encourages encouraging renunciation of the
sense gratification; nivṛttāya — which encourages renunciation; material world.
nigamāya — to Him who is the origin of both kinds of scripture;
namaḥ namaḥ — repeated obeisances.
SB 10.16.45 We offer our obeisances to Lord
namaḥ kṛṣṇāya rāmāya Kṛṣṇa and Lord Rāma, the sons of
vasudeva-sutāya ca Vasudeva, and to Lord Pradyumna
pradyumnāyāniruddhāya and Lord Aniruddha. We offer our
sātvatāṁ pataye namaḥ respectful obeisances unto the
master of all the saintly devotees of
namaḥ — obeisances; kṛṣṇāya — to Lord Kṛṣṇa; rāmāya — to Lord Viṣṇu.
Rāma; vasudeva-sutāya — the son of Vasudeva; ca — and;
pradyumnāya — to Lord Pradyumna; aniruddhāya — to Lord
Aniruddha; sātvatām — of the devotees; pataye — to the Lord;
namaḥ — obeisances.
SB 10.16.46 Obeisances to You, O Lord, who
namo guṇa-pradīpāya manifest varieties of material and
guṇātma-cchādanāya ca spiritual qualities. You disguise
guṇa-vṛtty-upalakṣyāya Yourself with the material qualities,
guṇa-draṣṭre sva-saṁvide and yet the functioning of those
same material qualities ultimately
namaḥ — obeisances; guṇa-pradīpāya — to Him who manifests reveals Your existence. You stand
various qualities; guṇa — by the material modes; ātma — Himself; apart from the material qualities as a
chādanāya — who disguises; ca — and; guṇa — of the modes; vṛtti witness and can be fully known only
— by the functioning; upalakṣyāya — who can be ascertained; guṇa- by Your devotees.
draṣṭre — to the separate witness of the material modes; sva — to
His own devotees; saṁvide — who is known.
SB 10.16.47 O Lord Hṛṣīkeśa, master of the
avyākṛta-vihārāya senses, please let us offer our
sarva-vyākṛta-siddhaye obeisances unto You, whose
hṛṣīkeśa namas te ’stu pastimes are inconceivably glorious.
munaye mauna-śīline Your existence can be inferred from
the necessity for a creator and
avyākṛta-vihārāya — to Him whose glories are unfathomable; sarva- revealer of all cosmic manifestations.
vyākṛta — the creation and manifestation of all things; siddhaye — to But although Your devotees can
Him who can be understood as existent on the basis of; hṛṣīka-īśa — understand You in this way, to the
O motivator of the senses; namaḥ — obeisances; te — unto You; nondevotees You remain silent,
astu — let there be; munaye — to the silent; mauna-śīline — to Him absorbed in self-satisfaction.
who acts in silence.
SB 10.16.48 Obeisances unto You, who know the
parāvara-gati-jñāya destination of all things, superior and
sarvādhyakṣāya te namaḥ inferior, and who are the presiding
aviśvāya ca viśvāya regulator of all that be. You are
tad-draṣṭre ’sya ca hetave distinct from the universal creation,
and yet You are the basis upon
para-avara — of all things, both superior and inferior; gati — the which the illusion of material creation
destinations; jñāya — to Him who knows; sarva — of all things; evolves, and also the witness of this
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adhyakṣāya — to the regulator; te — You; namaḥ — our obeisances; illusion. Indeed, You are the root
aviśvāya — to Him who is distinct from the universe; ca — and; cause of the entire world.
viśvāya — in whom the illusion of material creation manifests; tat-
draṣṭre — to the witness of such illusion; asya — of this world; ca —
and; hetave — to the root cause.
SB 10.16.49 O almighty Lord, although You have
tvaṁ hy asya janma-sthiti-saṁyamān vibho no reason to become involved in
guṇair anīho ’kṛta-kāla-śakti-dhṛk material activity, still You act through
tat-tat-svabhāvān pratibodhayan sataḥ Your eternal potency of time to
samīkṣayāmogha-vihāra īhase arrange for the creation,
maintenance and destruction of this
tvam — You; hi — indeed; asya — of this universe; janma-sthiti- universe. You do this by awakening
saṁyamān — the creation, maintenance and destruction; vibho — O the distinct functions of each of the
almighty Lord; guṇaiḥ — by the modes of nature; anīhaḥ — although modes of nature, which before the
uninvolved in any material endeavor; akṛta — beginningless; kāla- creation lie dormant. Simply by Your
śakti — of the potency of time; dhṛk — the holder; tat-tat — of each glance You perfectly execute all
of the modes; sva-bhāvān — the distinctive characteristics; these activities of cosmic control in a
pratibodhayan — awakening; sataḥ — which are already present in sporting mood.
their dormant state; samīkṣayā — by Your glance; amogha-vihāraḥ
— whose playful activities are impeccable; īhase — You act.
SB 10.16.50 Therefore all material bodies
tasyaiva te ’mūs tanavas tri-lokyāṁ throughout the three worlds — those
śāntā aśāntā uta mūḍha-yonayaḥ that are peaceful, in the mode of
śāntāḥ priyās te hy adhunāvituṁ satāṁ goodness; those that are agitated, in
sthātuś ca te dharma-parīpsayehataḥ the mode of passion; and those that
are foolish, in the mode of ignorance
tasya — of Him; eva — indeed; te — of You; amūḥ — these; tanavaḥ — all are Your creations. Still, those
— material bodies; tri-lokyām — throughout the three worlds; śāntāḥ living entities whose bodies are in
— peaceful (in the mode of goodness); aśāntāḥ — not peaceful (in the mode of goodness are especially
the mode of passion); uta — and also; mūḍha-yonayaḥ — born in dear to You, and it is to maintain
ignorant species; śāntāḥ — the peaceful persons in the mode of them and protect their religious
goodness; priyāḥ — dear; te — to You; hi — certainly; adhunā — principles that You are now present
now; avitum — to protect; satām — of the saintly devotees; sthātuḥ on the earth.
— who are present; ca — and; te — of You; dharma — their
principles of religion; parīpsayā — with the desire of maintaining;
īhataḥ — who is acting.
SB 10.16.51 At least once, a master should
aparādhaḥ sakṛd bhartrā tolerate an offense committed by his
soḍhavyaḥ sva-prajā-kṛtaḥ child or subject. O supreme peaceful
kṣantum arhasi śāntātman Soul, You should therefore forgive
mūḍhasya tvām ajānataḥ our foolish husband, who did not
understand who You are.
aparādhaḥ — the offense; sakṛt — just once; bhartrā — by the
master; soḍhavyaḥ — should be tolerated; sva-prajā — by his own
subject; kṛtaḥ — committed; kṣantum — to tolerate; arhasi — it is
befitting for You; śānta-ātman — O You who are always peaceful;
mūḍhasya — of the foolish one; tvām — You; ajānataḥ — who does
not understand.
SB 10.16.52 O Supreme Lord, please be merciful.
anugṛhṇīṣva bhagavan It is proper for the saintly to feel
prāṇāṁs tyajati pannagaḥ compassion for women like us. This
strīṇāṁ naḥ sādhu-śocyānāṁ serpent is about to give up his life.
patiḥ prāṇaḥ pradīyatām Please give us back our husband,
who is our life and soul.
anugṛhṇīṣva — please show mercy; bhagavan — O Supreme Lord;
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prāṇān — his life airs; tyajati — is giving up; pannagaḥ — the
serpent; strīṇām — for women; naḥ — us; sādhu-śocyānām — who
are to be pitied by saintly personalities; patiḥ — the husband; prāṇaḥ
— life itself; pradīyatām — should be given back.
SB 10.16.53 Now please tell us, Your
vidhehi te kiṅkarīṇām maidservants, what we should do.
anuṣṭheyaṁ tavājñayā Certainly anyone who faithfully
yac-chraddhayānutiṣṭhan vai executes Your order is automatically
mucyate sarvato bhayāt freed from all fear.
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SB 10.21.12 Kṛṣṇa’s beauty and character
kṛṣṇaṁ nirīkṣya vanitotsava-rūpa-śīlaṁ create a festival for all women.
śrutvā ca tat-kvaṇita-veṇu-vivikta-gītam Indeed, when the demigods’
devyo vimāna-gatayaḥ smara-nunna-sārā wives flying in airplanes with
bhraśyat-prasūna-kabarā mumuhur vinīvyaḥ their husbands catch sight of
Him and hear His resonant
kṛṣṇam — Lord Kṛṣṇa; nirīkṣya — observing; vanitā — for all women; flute-song, their hearts are
utsava — a festival; rūpa — whose beauty; śīlam — and character; śrutvā shaken by Cupid, and they
— hearing; ca — and; tat — by Him; kvaṇita — vibrated; veṇu — of the become so bewildered that the
flute; vivikta — clear; gītam — song; devyaḥ — the wives of the demigods; flowers fall out of their hair and
vimāna-gatayaḥ — traveling in their airplanes; smara — by Cupid; nunna their belts loosen.
— agitated; sārāḥ — their hearts; bhraśyat — slipping; prasūna-kabarāḥ
— the flowers tied in their hair; mumuhuḥ — they became bewildered;
vinīvyaḥ — their belts loosening.
SB 10.21.13 Using their upraised ears as
gāvaś ca kṛṣṇa-mukha-nirgata-veṇu-gīta vessels, the cows are drinking
pīyūṣam uttabhita-karṇa-puṭaiḥ pibantyaḥ the nectar of the flute-song
śāvāḥ snuta-stana-payaḥ-kavalāḥ sma tasthur flowing out of Kṛṣṇa’s mouth.
govindam ātmani dṛśāśru-kalāḥ spṛśantyaḥ The calves, their mouths full of
milk from their mothers’ moist
gāvaḥ — the cows; ca — and; kṛṣṇa-mukha — from the mouth of Lord nipples, stand still as they take
Kṛṣṇa; nirgata — emitted; veṇu — of the flute; gīta — of the song; Govinda within themselves
pīyūṣam — the nectar; uttabhita — raised high; karṇa — with their ears; through their tear-filled eyes
puṭaiḥ — which were acting as vessels; pibantyaḥ — drinking; śāvāḥ — and embrace Him within their
the calves; snuta — exuding; stana — from their udders; payaḥ — the hearts.
milk; kavalāḥ — whose mouthfuls; sma — indeed; tasthuḥ — stood still;
govindam — Lord Kṛṣṇa; ātmani — within their minds; dṛśā — with their
vision; aśru-kalāḥ — their eyes full of tears; spṛśantyaḥ — touching.
SB 10.21.14 O mother, in this forest all the
prāyo batāmba vihagā munayo vane ’smin birds have risen onto the
kṛṣṇekṣitaṁ tad-uditaṁ kala-veṇu-gītam beautiful branches of the trees
āruhya ye druma-bhujān rucira-pravālān to see Kṛṣṇa. With closed eyes
śṛṇvanti mīlita-dṛśo vigatānya-vācaḥ they are simply listening in
silence to the sweet vibrations
prāyaḥ — almost; bata — certainly; amba — O mother; vihagāḥ — the of His flute, and they are not
birds; munayaḥ — great sages; vane — in the forest; asmin — this; kṛṣṇa- attracted by any other sound.
īkṣitam — in order to see Kṛṣṇa; tat-uditam — created by Him; kala-veṇu- Surely these birds are on the
gītam — sweet vibrations made by playing the flute; āruhya — rising; ye same level as great sages.
— who; druma-bhujān — to the branches of the trees; rucira-pravālān —
having beautiful creepers and twigs; śṛṇvanti — they hear; mīlita-dṛśaḥ —
closing their eyes; vigata-anya-vācaḥ — stopping all other sounds.
SB 10.21.15 When the rivers hear the flute-
nadyas tadā tad upadhārya mukunda-gītam song of Kṛṣṇa, their minds
āvarta-lakṣita-manobhava-bhagna-vegāḥ begin to desire Him, and thus
āliṅgana-sthagitam ūrmi-bhujair murārer the flow of their currents is
gṛhṇanti pāda-yugalaṁ kamalopahārāḥ broken and their waters are
agitated, moving around in
nadyaḥ — the rivers; tadā — then; tat — that; upadhārya — perceiving; whirlpools. Then with the arms
mukunda — of Lord Kṛṣṇa; gītam — the song of His flute; āvarta — by of their waves the rivers
their whirlpools; lakṣita — manifest; manaḥ-bhava — by their conjugal embrace Murāri’s lotus feet
desire; bhagna — broken; vegāḥ — their currents; āliṅgana — by their and, holding on to them,
embrace; sthagitam — held stationary; ūrmi-bhujaiḥ — by the arms of present offerings of lotus
their waves; murāreḥ — of Lord Murāri; gṛhṇanti — they seize; pāda- flowers.
yugalam — the two lotus feet; kamala-upahārāḥ — carrying offerings of
lotus flowers.
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SB 10.21.16 In the company of Balarāma
dṛṣṭvātape vraja-paśūn saha rāma-gopaiḥ and the cowherd boys, Lord
sañcārayantam anu veṇum udīrayantam Kṛṣṇa is continually vibrating
prema-pravṛddha uditaḥ kusumāvalībhiḥ His flute as He herds all the
sakhyur vyadhāt sva-vapuṣāmbuda ātapatram animals of Vraja, even under
the full heat of the summer sun.
dṛṣṭvā — seeing; ātape — in the full heat of the sun; vraja-paśūn — the Seeing this, the cloud in the sky
domestic animals of Vraja; saha — together with; rāma-gopaiḥ — Lord has expanded himself out of
Balarāma and the cowherd boys; sañcārayantam — herding together; anu love. He is rising high and
— repeatedly; veṇum — His flute; udīrayantam — loudly playing; prema constructing out of his own
— out of love; pravṛddhaḥ — expanded; uditaḥ — rising high; kusuma- body, with its multitude of
āvalībhiḥ — (with droplets of water vapor, which are like) groups of flower-like droplets of water, an
flowers; sakhyuḥ — for his friend; vyadhāt — he constructed; sva-vapuṣā umbrella for the sake of his
— out of his own body; ambudaḥ — the cloud; ātapatram — an umbrella. friend.
SB 10.21.17 The aborigine women of the
pūrṇāḥ pulindya urugāya-padābja-rāga Vṛndāvana area become
śrī-kuṅkumena dayitā-stana-maṇḍitena disturbed by lust when they see
tad-darśana-smara-rujas tṛṇa-rūṣitena the grass marked with reddish
limpantya ānana-kuceṣu jahus tad-ādhim kuṅkuma powder. Endowed
with the color of Kṛṣṇa’s lotus
pūrṇāḥ — fully satisfied; pulindyaḥ — the wives of the Śabara tribe; feet, this powder originally
urugāya — of Lord Kṛṣṇa; pada-abja — from the lotus feet; rāga — of decorated the breasts of His
reddish color; śrī-kuṅkumena — by the transcendental kuṅkuma powder; beloveds, and when the
dayitā — of His girlfriends; stana — the breasts; maṇḍitena — which had aborigine women smear it on
decorated; tat — of that; darśana — by the sight; smara — of Cupid; rujaḥ their faces and breasts, they
— feeling the torment; tṛṇa — upon the blades of grass; rūṣitena — feel fully satisfied and give up
attached; limpantyaḥ — smearing; ānana — upon their faces; kuceṣu — all their anxiety.
and breasts; jahuḥ — they gave up; tat — that; ādhim — mental pain.
SB 10.21.18 Of all the devotees, this
hantāyam adrir abalā hari-dāsa-varyo Govardhana Hill is the best! O
yad rāma-kṛṣṇa-caraṇa-sparaśa-pramodaḥ my friends, this hill supplies
mānaṁ tanoti saha-go-gaṇayos tayor yat Kṛṣṇa and Balarāma, along with
pānīya-sūyavasa-kandara-kandamūlaiḥ Their calves, cows and
cowherd friends, with all kinds
hanta — oh; ayam — this; adriḥ — hill; abalāḥ — O friends; hari-dāsa- of necessities — water for
varyaḥ — the best among the servants of the Lord; yat — because; rāma- drinking, very soft grass, caves,
kṛṣṇa-caraṇa — of the lotus feet of Lord Kṛṣṇa and Balarāma; sparaśa — fruits, flowers and vegetables.
by the touch; pramodaḥ — jubilant; mānam — respect; tanoti — offers; In this way the hill offers
saha — with; go-gaṇayoḥ — the cows, calves and cowherd boys; tayoḥ respects to the Lord. Being
— to Them (Śrī Kṛṣṇa and Balarāma); yat — because; pānīya — with touched by the lotus feet of
drinking water; sūyavasa — very soft grass; kandara — caves; kanda- Kṛṣṇa and Balarāma,
mūlaiḥ — and edible roots. Govardhana Hill appears very
jubilant.
SB 10.21.19 My dear friends, as Kṛṣṇa and
gā gopakair anu-vanaṁ nayator udāra Balarāma pass through the
veṇu-svanaiḥ kala-padais tanu-bhṛtsu sakhyaḥ forest with Their cowherd
aspandanaṁ gati-matāṁ pulakas taruṇāṁ friends, leading Their cows,
niryoga-pāśa-kṛta-lakṣaṇayor vicitram They carry ropes to bind the
cows’ rear legs at the time of
gāḥ — the cows; gopakaiḥ — with the cowherd boys; anu-vanam — to milking. When Lord Kṛṣṇa plays
each forest; nayatoḥ — leading; udāra — very liberal; veṇu-svanaiḥ — by on His flute, the sweet music
the vibrations of the Lord’s flute; kala-padaiḥ — having sweet tones; causes the moving living
tanubhṛtsu — among the living entities; sakhyaḥ — O friends; entities to become stunned and
aspandanam — the lack of movement; gati-matām — of those living the nonmoving trees to tremble
entities that can move; pulakaḥ — the ecstatic jubilation; taruṇam — of with ecstasy. These things are
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the otherwise nonmoving trees; niryoga-pāśa — the ropes for binding the certainly very wonderful.
rear legs of the cows; kṛta-lakṣaṇayoḥ — of those two (Kṛṣṇa and
Balarāma), who are characterized by; vicitram — wonderful.
SB 10.21.20 Thus narrating to one another
evaṁ-vidhā bhagavato the playful pastimes of the
yā vṛndāvana-cāriṇaḥ Supreme Personality of
varṇayantyo mitho gopyaḥ Godhead as He wandered
krīḍās tan-mayatāṁ yayuḥ about in the Vṛndāvana forest,
the gopīs became fully
evam-vidhāḥ — such; bhagavataḥ — of the Supreme Personality of absorbed in thoughts of Him.
Godhead; yāḥ — which; vṛndāvana-cāriṇaḥ — who was wandering in the
Vṛndāvana forest; varṇayantyaḥ — engaged in describing; mithaḥ —
among one another; gopyaḥ — the gopīs; krīḍaḥ — the pastimes; tat-
mayatām — fullness in ecstatic meditation upon Him; yayuḥ — they
attained.
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misery; apanoda — eradicating; smita — with His smile; leśa —
slight; sundaram — beautiful; karoṣi — you make; pārokṣyam —
invisible; asādhu — not good; te — by you; kṛtam — done.
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women of Mathurā and been
enchanted by their alluring,
tāsām — their; mukundaḥ — Kṛṣṇa; madhu — like honey; mañju — shy smiles, how will He ever
sweet; bhāṣitaiḥ — by the words; gṛhīta — seized; cittaḥ — whose return to us unsophisticated
mind; paravān — subservient; manasvī — intelligent; api — village girls?
although; katham — how; punaḥ — again; naḥ — to us; pratiyāsyate — will
He return; abalāḥ — O girls; grāmyāḥ — who are rustic; sa-lajja —
shyly; smita — smiling; vibhramaiḥ — by their enchantments; bhraman —
becoming bewildered.
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SB 10.39.28 Let us directly approach
nivārayāmaḥ samupetya mādhavaṁ Mādhava and stop Him from
kiṁ no ’kariṣyan kula-vṛddha-bāndhavāḥ going. What can our family
mukunda-saṅgān nimiṣārdha-dustyajād elders and other relatives do to
daivena vidhvaṁsita-dīna-cetasām us? Now that fate is separating
us from Mukunda, our hearts
are already wretched, for we
nivārayāmaḥ — let us stop; samupetya — going up to Him; mādhavam — cannot bear to give up His
Kṛṣṇa; kim — what; naḥ — to us; akariṣyan — will do; kula — of the association even for a fraction
family; vṛddha — the elders; bāndhavāḥ — and our relatives; mukunda- of a second.
saṅgāt — from the association of Lord Mukunda; nimiṣa — of the wink of an
eye; ardha — for one half; dustyajāt — which is impossible to give
up; daivena — by fate; vidhvaṁsita — separated; dīna —
wretched; cetasām — whose hearts.
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— he does not know; te — Your; svarūpam — true form.
SB 10.40.4 Pure yogīs worship You, the
tvāṁ yogino yajanty addhā Supreme Personality of
mahā-puruṣam īśvaram Godhead, by conceiving of
sādhyātmaṁ sādhibhūtaṁ ca You in the threefold form
sādhidaivaṁ ca sādhavaḥ comprising the living entities,
the material elements that
tvam — for You; yoginaḥ — yogīs; yajanti — perform sacrifice; addhā — constitute the living entities’
certainly; mahā-puruṣam — for the Supreme Personality; īśvaram — the bodies, and the controlling
Godhead; sa-adhyātmam — (the witness of) the living entities; sa- deities of those elements.
adhibhutam — of the material elements; ca — and; sa-adhidaivam — of the
controlling demigods; ca — and; sādhavaḥ — purified persons.
SB 10.40.5 Brāhmaṇas who follow the
trayyā ca vidyayā kecit regulations concerning the
tvāṁ vai vaitānikā dvijāḥ three sacred fires worship
yajante vitatair yajñair You by chanting mantras
nānā-rūpāmarākhyayā from the three Vedas and
performing elaborate fire
trayyā — of the three Vedas; ca — and; vidyayā — by the mantras; kecit — sacrifices for the various
some; tvām — You; vai — indeed; vaitānikāḥ — who respect the regulations demigods, who have many
of the three sacred fires; dvijāḥ — brāhmaṇas; yajante — worship; vitataiḥ — forms and names.
elaborate; yajñaiḥ — with ritual sacrifices; nānā — various; rūpa — having
forms; amara — of demigods; ākhyayā — by the designations.
SB 10.40.6 In pursuit of spiritual
eke tvākhila-karmāṇi knowledge, some persons
sannyasyopaśamaṁ gatāḥ renounce all material
jñānino jñāna-yajñena activities and, having thus
yajanti jñāna-vigraham become peaceful, perform
the sacrifice of philosophic
eke — some; tvā — to You; akhila — all; karmāṇi — activities; sannyasya — investigation to worship You,
resigning; upaśamam — peace; gatāḥ — attaining; jñāninaḥ — pursuers of the original form of all
knowledge; jñāna-yajñena — by the sacrifice of cultivating knowledge; yajanti knowledge.
— they worship; jñāna-vigraham — the embodiment of knowledge.
SB 10.40.7 And yet others — those
anye ca saṁskṛtātmāno whose intelligence is pure —
vidhinābhihitena te follow the injunctions of
yajanti tvan-mayās tvāṁ vai Vaiṣṇava scriptures
bahu-mūrty-eka-mūrtikam promulgated by You.
Absorbing their minds in
anye — others; ca — and; saṁskṛta — purified; ātmānaḥ — whose thought of You, they worship
intelligence; vidhinā — by the injunctions (of such scriptures as the You as the one Supreme
Pañcarātra); abhihitena — presented; te — by You; yajanti — worship; tvat- Lord manifesting in multiple
mayāḥ — filled with thought of You; tvām — You; vai — indeed; bahu-mūrti forms.
— having many forms; eka-mūrtikam — having one form.
SB 10.40.8 There are still others, who
tvām evānye śivoktena worship You, the Supreme
mārgeṇa śiva-rūpiṇam Lord, in the form of Lord
bahv-ācārya-vibhedena Śiva. They follow the path
bhagavantam upāsate described by him and
interpreted in various ways
tvām — You; eva — also; anye — others; śiva — by Lord Śiva; uktena — by many teachers.
spoken; mārgeṇa — by the path; śiva-rūpiṇam — in the form of Lord Śiva;
bahu-ācārya — of many teachers; vibhedena — following the different
presentations; bhagavantam — the Supreme Lord; upāsate — they worship.
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SB 10.40.9 But all these people, my
sarva eva yajanti tvāṁ Lord, even those who have
sarva-deva-mayeśvaram turned their attention away
ye ’py anya-devatā-bhaktā from You and are worshiping
yady apy anya-dhiyaḥ prabho other deities, are actually
worshiping You alone, O
sarve — all; eva — indeed; yajanti — worship; tvam — You; sarva-deva — embodiment of all the
all the demigods; maya — O You who comprise; īśvaram — the Supreme demigods.
Lord; ye — they; api — even; anya — of other; devatā — deities; bhaktāḥ —
devotees; yadi api — although; anya — turned elsewhere; dhiyaḥ — their
attention; prabho — O master.
SB 10.40.10 As rivers born from the
yathādri-prabhavā nadyaḥ mountains and filled by the
parjanyāpūritāḥ prabho rain flow from all sides into
viśanti sarvataḥ sindhuṁ the sea, so do all these
tadvat tvāṁ gatayo ’ntataḥ paths in the end reach You,
O master.
yathā — as; adri — from the mountains; prabhavāḥ — born; nadyaḥ —
rivers; parjanya — by the rain; āpūritāḥ — filled; prabho — O master; viśanti
— enter; sarvataḥ — from all sides; sindhum — the ocean; tadvat —
similarly; tvām — You; gatayaḥ — these paths; antataḥ — finally.
SB 10.40.11 Goodness, passion and
sattvaṁ rajas tama iti ignorance, the qualities of
bhavataḥ prakṛter guṇāḥ Your material nature,
teṣu hi prākṛtāḥ protā entangle all conditioned
ā-brahma-sthāvarādayaḥ living beings, from Brahmā
down to the nonmoving
sattvam — goodness; rajaḥ — passion; tamaḥ — ignorance; iti — thus creatures.
known; bhavataḥ — Your; prakṛteḥ — of the material nature; guṇāḥ — the
qualities; teṣu — to them; hi — certainly; prākṛtāḥ — the conditioned living
entities; protāḥ — woven; ā-brahma — up to Lord Brahmā; sthāvara-ādayaḥ
— starting with the nonmoving creatures.
SB 10.40.12 I offer My obeisances to
tubhyaṁ namas te tv aviṣakta-dṛṣṭaye You, who as the Supreme
sarvātmane sarva-dhiyāṁ ca sākṣiṇe Soul of all beings witness
guṇa-pravāho ’yam avidyayā kṛtaḥ everyone’s consciousness
pravartate deva-nṛ-tiryag-ātmasu with unbiased vision. The
current of Your material
tubhyam — to You; namaḥ — obeisances; te — Your; tu — and; aviṣakta — modes, produced by the
aloof; dṛṣṭaye — whose vision; sarva-ātmane — to the Soul of all; sarva — of force of ignorance, flows
everyone; dhiyām — of the consciousness; ca — and; sākṣiṇe — to the strongly among the living
witness; guṇa — of the material modes; pravāhaḥ — the flow; ayam — this; beings who assume
avidyayā — by the force of ignorance; kṛtaḥ — created; pravartate — goes identities as demigods,
on; deva — as demigods; nṛ — humans; tiryak — and animals; ātmasu — humans and animals.
among those who assume the identities.
SB 10.40.13-14 Fire is said to be Your face,
agnir mukhaṁ te ’vanir aṅghrir īkṣaṇaṁ the earth Your feet, the sun
sūryo nabho nābhir atho diśaḥ śrutiḥ Your eye, and the sky Your
dyauḥ kaṁ surendrās tava bāhavo ’rṇavāḥ navel. The directions are
kukṣir marut prāṇa-balaṁ prakalpitam Your sense of hearing, the
chief demigods Your arms,
romāṇi vṛkṣauṣadhayaḥ śiroruhā and the oceans Your
meghāḥ parasyāsthi-nakhāni te ’drayaḥ abdomen. Heaven is thought
nimeṣaṇaṁ rātry-ahanī prajāpatir to be Your head, and the
meḍhras tu vṛṣṭis tava vīryam iṣyate wind Your vital air and
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physical strength. The trees
agniḥ — fire; mukham — face; te — Your; avaniḥ — the earth; aṅghriḥ — and plants are the hairs on
feet; ikṣaṇam — eye; sūryaḥ — the sun; nabhaḥ — the sky; nābhiḥ — navel; Your body, the clouds the
atha u — and also; diśaḥ — the directions; śrutiḥ — sense of hearing; dyauḥ hair on Your head, and the
— heaven; kam — head; sura-indrāḥ — the chief demigods; tava — Your; mountains the bones and
bāhavaḥ — arms; arṇavāḥ — the oceans; kukṣiḥ — abdomen; marut — the nails of You, the Supreme.
wind; prāṇa — vital air; balam — and physical strength; prakalpitam — The passage of day and
conceived; romāṇi — bodily hairs; vṛkṣa — the trees; oṣadhayaḥ — the night is the blinking of Your
plants; śiraḥ-ruhāḥ — the hair on Your head; meghāḥ — the clouds; parasya eyes, the progenitor of
— of the Supreme; asthi — bones; nakhāni — and nails; te — of You; mankind Your genitals, and
adrayaḥ — the mountains; nimeṣaṇam — the blinking of Your eyes; rātri- the rain Your semen.
ahanī — day and night; prajāpatiḥ — the progenitor of mankind; meḍhraḥ —
genitals; tu — and; vṛṣṭiḥ — the rain; tava — Your; vīryam — semen; iṣyate
— is considered.
SB 10.40.15 All the worlds, with their
tvayy avyayātman puruṣe prakalpitā presiding demigods and
lokāḥ sa-pālā bahu-jīva-saṅkulāḥ teeming populations,
yathā jale sañjihate jalaukaso originate in You, the
’py udumbare vā maśakā mano-maye inexhaustible Supreme
Personality of Godhead.
tvayi — within You; avyaya-ātman — their inexhaustible one; puruṣe — the These worlds travel within
Supreme Personality of Godhead; prakalpitāḥ — created; lokāḥ — the You, the basis of the mind
worlds; sa-pālāḥ — together with their protecting demigods; bahu — with and senses, just as aquatics
many; jīva — living beings; saṅkulāḥ — crowded; yathā — just as; jale — in swim in the sea or tiny
water; sañjihate — move about; jala-okasaḥ — aquatic animals; api — insects burrow within an
indeed; udumbare — in an udumbara fruit (a kind of fig); vā — or; maśakāḥ udumbara fruit.
— small biting insects; manaḥ — the mind (and other senses); maye — (in
You) who comprise.
SB 10.40.16 To enjoy Your pastimes You
yāni yānīha rūpāṇi manifest Yourself in various
krīḍanārthaṁ bibharṣi hi forms in this material world,
tair āmṛṣṭa-śuco lokā and these incarnations
mudā gāyanti te yaśaḥ cleanse away all the
unhappiness of those who
yāni yāni — which various; iha — in this material world; rūpāṇi — forms; joyfully chant Your glories.
krīḍana — of play; artham — for the sake; bibharṣi — You manifest; hi —
indeed; taiḥ — by them; āmṛṣṭa — cleansed; śucaḥ — of their unhappiness;
lokāḥ — people; mudā — joyfully; gāyanti — sing; te — Your; yaśaḥ —
glories.
SB 10.40.17-18 I offer my obeisances to
namaḥ kāraṇa-matsyāya You, the cause of the
pralayābdhi-carāya ca creation, Lord Matsya, who
hayaśīrṣṇe namas tubhyaṁ swam about in the ocean of
madhu-kaiṭabha-mṛtyave dissolution, to Lord
Hayagrīva, the killer of
akūpārāya bṛhate Madhu and Kaiṭabha, to the
namo mandara-dhāriṇe immense tortoise [Lord
kṣity-uddhāra-vihārāya Kūrma], who supported
namaḥ śūkara-mūrtaye Mandara Mountain, and to
the boar incarnation [Lord
namaḥ — obeisances; kāraṇa — who is the original cause of creation; Varāha], who enjoyed lifting
matsyāya — to the Supreme Lord’s appearance as a fish; pralaya — of the earth.
annihilation; abdhi — in the ocean; carāya — who moved about; ca — and;
haya-śīrṣṇe — to the incarnation who appeared with the head of a horse;
namaḥ — obeisances; tubhyam — to You; madhu-kaiṭabha — of the demons
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Madhu and Kaiṭabha; mṛtyave — to the killer; akūpārāya — to the tortoise;
bṛhate — huge; namaḥ — obeisances; mandara — of Mandara Mountain;
dhāriṇe — to the holder; kṣiti — of the earth; uddhāra — the lifting up;
vihārāya — whose pleasure; namaḥ — obeisances; śūkara — of a boar;
mūrtaye — to the form.
SB 10.40.19 Obeisances to You, the
namas te ’dbhuta-siṁhāya amazing lion [Lord Nṛsiṁha],
sādhu-loka-bhayāpaha who remove Your saintly
vāmanāya namas tubhyaṁ devotees’ fear, and to the
krānta-tribhuvanāya ca dwarf Vāmana, who stepped
over the three worlds.
namaḥ — obeisances; te — to You; adbhuta — amazing; siṁhāya — to the
lion; sadhu-loka — of all saintly devotees; bhaya — of the fear; apaha — O
remover; vāmanāya — to the dwarf; namaḥ — obeisances; tubhyam — to
You; krānta — who stepped over; tri-bhuvanāya — the three planetary
systems of the universe; ca — and.
SB 10.40.20 Obeisances to You, Lord of
namo bhṛguṇāṁ pataye the Bhṛgus, who cut down
dṛpta-kṣatra-vana-cchide the forest of the conceited
namas te raghu-varyāya royal order, and to Lord
rāvaṇānta-karāya ca Rāma, the best of the Raghu
dynasty, who put an end to
namaḥ — obeisances; bhṛgūṇām — of the descendants of Bhṛgu; pataye — the demon Rāvaṇa.
to the chief (Lord Paraśurāma); dṛpta — conceited; kṣatra — of the members
of the royal order; vana — the forest; chide — who cut down; namaḥ —
obeisances; te — to You; raghu-varyāya — the best of the descendants of
Raghu; rāvaṇa — of Rāvaṇa; anta-karāya — who put an end; ca — and.
SB 10.40.21 Obeisances to You, Lord of
namas te vāsudevāya the Sātvatas, and to Your
namaḥ saṅkarṣaṇāya ca forms of Vāsudeva,
pradyumnāyaniruddhāya Saṅkarṣaṇa, Pradyumna
sātvatāṁ pataye namaḥ and Aniruddha.
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SB 10.47.17 Like a hunter, He cruelly shot
mṛgayur iva kapīndraṁ vivyadhe lubdha-dharmā the king of the monkeys with
striyam akṛta virūpāṁ strī-jitaḥ kāma-yānām arrows. Because He was
balim api balim attvāveṣṭayad dhvāṅkṣa-vad yas conquered by a woman, He
tad alam asita-sakhyair dustyajas tat-kathārthaḥ disfigured another woman
who came to Him with lusty
mṛgayuḥ — a hunter; iva — like; kapi — of the monkeys; indram — the desires. And even after
king; vivyadhe — shot; lubdha-dharmā — behaving like a cruel hunter; consuming the gifts of Bali
striyam — a woman (namely, Śūrpaṇakhā); akṛta — made; virūpām — Mahārāja, He bound him up
disfigured; strī — by a woman (Sītādevī); jitaḥ — conquered; kāmayānām with ropes as if he were a
— who was impelled by lusty desire; balim — King Bali; api — also; balim crow. So let us give up all
— his tribute; attvā — consuming; aveṣṭayat — bound up; dhvāṅkṣavat — friendship with this dark-
just like a crow; yaḥ — who; tat — therefore; alam — enough; asita — with complexioned boy, even if we
black Kṛṣṇa; sakhyaiḥ — of all kinds of friendship; dustyajaḥ — impossible can’t give up talking about
to give up; tat — about Him; kathā — of the topics; arthaḥ — the Him.
elaboration.
SB 10.47.18 To hear about the pastimes
yad-anucarita-līlā-karṇa-pīyūṣa-vipruṭ- that Kṛṣṇa regularly performs
sakṛd-adana-vidhūta-dvandva-dharmā vinaṣṭāḥ is nectar for the ears. For
sapadi gṛha-kuṭumbaṁ dīnam utsṛjya dīnā those who relish just a single
bahava iha vihaṅgā bhikṣu-caryāṁ caranti drop of that nectar, even
once, their dedication to
yat — whose; anucarita — constantly performed activities; līlā — of such material duality is ruined.
pastimes; karṇa — for the ears; pīyūṣa — of the nectar; vipruṭ — of a drop; Many such persons have
sakṛt — just once; adana — by the partaking; vidhūta — removed entirely; suddenly given up their
dvandva — of duality; dharmāḥ — their propensities; vinaṣṭāḥ — ruined; wretched homes and families
sapadi — immediately; gṛha — their homes; kuṭumbam — and families; and, themselves becoming
dīnam — wretched; utsṛjya — rejecting; dīnāḥ — becoming themselves wretched, traveled here to
wretched; bahavaḥ — many persons; iha — here (in Vṛndāvana); vihaṅgāḥ Vṛndāvana to wander about
— (like) birds; bhikṣu — of begging; caryām — the livelihood; caranti — like birds, begging for their
they pursue. living.
SB 10.47.19 Faithfully taking His deceitful
vayam ṛtam iva jihma-vyāhṛtaṁ śraddadhānāḥ words as true, we became
kulika-rutam ivājñāḥ kṛṣṇa-vadhvo hariṇyaḥ just like the black deer’s
dadṛśur asakṛd etat tan-nakha-sparśa-tīvra foolish wives, who trust the
smara-ruja upamantrin bhaṇyatām anya-vārtā cruel hunter’s song. Thus we
repeatedly felt the sharp pain
vayam — we; ṛtam — true; iva — as if; jihma — deceptive; vyāhṛtam — His of lust caused by the touch of
speech; śraddadhānāḥ — trusting; kulika — of a hunter; rutam — the song; His nails. O messenger,
iva — as if; ajñāḥ — foolish; kṛṣṇa — of the black deer; vadhvaḥ — wives; please talk about something
hariṇyaḥ — the doe; dadṛśuḥ — experienced; asakṛt — repeatedly; etat — besides Kṛṣṇa.
this; tat — His; nakha — of the fingernails; sparśa — by the touch; tīvra —
sharp; smara — of lust; rujaḥ — the pain; upamantrin — O messenger;
bhaṇyatām — please speak; anya — another; vārtā — topic.
SB 10.47.20 O friend of My dear one, has
priya-sakha punar āgāḥ preyasā preṣitaḥ kiṁ My beloved sent you here
varaya kim anurundhe mānanīyo ’si me ’ṅga again? I should honor you,
nayasi katham ihāsmān dustyaja-dvandva-pārśvaṁ friend, so please choose
satatam urasi saumya śrīr vadhūḥ sākam āste whatever boon you wish. But
why have you come back
priya — of My beloved; sakha — O friend; punaḥ — once again; āgāḥ — here to take us to Him, whose
you have come; preyasā — by My beloved; preṣitaḥ — sent; kim — conjugal love is so difficult to
whether; varaya — please choose; kim — what; anurundhe — do you wish; give up? After all, gentle bee,
mānanīyaḥ — to be honored; asi — you are; me — by Me; aṅga — My dear His consort is the goddess
one; nayasi — you are bringing; katham — why; iha — here; asmān — us; Śrī, and she is always with
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dustyaja — impossible to give up; dvandva — conjugal connection with Him, staying upon His chest.
whom; pārśvam — to the side; satatam — always; urasi — on the chest;
saumya — O gentle one; śrīḥ — the goddess of fortune; vadhūḥ — His
consort; sākam — together with Him; āste — is present.
SB 10.47.21 O Uddhava! It is indeed
api bata madhu-puryām ārya-putro ’dhunāste regrettable that Kṛṣṇa resides
smarati sa pitṛ-gehān saumya bandhūṁś ca gopān in Mathurā. Does He
kvacid api sa kathā naḥ kiṅkarīṇāṁ gṛṇīte remember His father’s
bhujam aguru-sugandhaṁ mūrdhny adhāsyat kadā nu household affairs and His
friends, the cowherd boys? O
api — certainly; bata — regrettable; madhu-puryām — in the city of great soul! Does He ever talk
Mathurā; ārya-putraḥ — the son of Nanda Mahārāja; adhunā — now; āste about us, His maidservants?
— resides; smarati — remembers; saḥ — He; pitṛ-gehān — the household When will He lay on our
affairs of His father; saumya — O great soul (Uddhava); bandhūn — His heads His aguru-scented
friends; ca — and; gopān — the cowherd boys; kvacit — sometimes; api — hand?
or; saḥ — He; kathāḥ — talks; naḥ — of us; kiṅkarīṇām — of the
maidservants; gṛṇīte — relates; bhujam — hand; aguru-su-gandham —
having the fragrance of aguru; mūrdhni — on the head; adhāsyat — will
keep; kadā — when; nu — maybe.
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SB 10.51.56 Therefore, O Lord, having put
tasmād visṛjyāśiṣa īśa sarvato aside all objects of material
rajas-tamaḥ-sattva-guṇānubandhanāḥ desire, which are bound to
nirañjanaṁ nirguṇam advayaṁ paraṁ the modes of passion,
tvāṁ jñāpti-mātraṁ puruṣaṁ vrajāmy aham ignorance and goodness, I
am approaching You, the
tasmāt — therefore; visṛjya — putting aside; āśiṣaḥ — desirable objects; īśa Supreme Personality of
— O Lord; sarvataḥ — entirely; rajaḥ — with passion; tamaḥ — ignorance; Godhead, for shelter. You are
sattva — and goodness; guṇa — the material modes; anu-bandhanāḥ — not covered by mundane
entangled; nirañjanam — free from mundane designations; nirguṇam — designations; rather, You are
transcendental to the material modes; advayam — nondual; param — the Supreme Absolute Truth,
supreme; tvām — You; jñāpti-mātram — pure knowledge; puruṣam — the full in pure knowledge and
original person; vrajāmi — am approaching; aham — I. transcendental to the material
modes.
SB 10.51.57 For so long I have been
ciram iha vṛjinārtas tapyamāno ’nutāpair pained by troubles in this
avitṛṣa-ṣaḍ-amitro ’labdha-śāntiḥ kathañcit world and have been burning
śaraṇa-da samupetas tvat-padābjaṁ parātman with lamentation. My six
abhayam ṛtam aśokaṁ pāhi māpannam īśa enemies are never satiated,
and I can find no peace.
ciram — for a long time; iha — in this world; vṛjina — by disturbances; ārtaḥ Therefore, O giver of shelter,
— distressed; tapyamānaḥ — tormented; anutāpaiḥ — with remorse; avitṛṣa O Supreme Soul, please
— unsatiated; ṣaṭ — six; amitraḥ — whose enemies (the five senses and the protect me. O Lord, in the
mind); alabdha — not attaining; śāntiḥ — peace; kathañcit — by some midst of danger I have by
means; śaraṇa — of shelter; da — O bestower; samupetaḥ — who have good fortune approached
approached; tvat — Your; pada-abjam — lotus feet; para-ātman — O Your lotus feet, which are the
Supreme Soul; abhayam — fearless; ṛtam — the truth; aśokam — free from truth and which thus make
sorrow; pāhi — please protect; mā — me; āpannam — who am confronted one fearless and free of
with dangers; īśa — O Lord. sorrow.
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SB 10.52.42 Since I will be staying within
antaḥ-purāntara-carīm anihatya bandhūn the inner chambers of the
tvām udvahe katham iti pravadāmy upāyam palace, You may wonder,
pūrve-dyur asti mahatī kula-deva-yātrā “How can I carry you away
yasyāṁ bahir nava-vadhūr girijām upeyāt without killing some of your
relatives?” But I shall tell You a
antaḥ-pura — the women’s quarters of the palace; antara — within; carīm way: On the day before the
— moving; anihatya — without killing; bandhūn — your relatives; tvām — marriage there is a grand
you; udvahe — I shall carry away; katham — how; iti — saying such words; procession to honor the royal
pravadāmi — I shall explain; upāyam — a means; pūrve-dyuḥ — on the family’s deity, and in this
day before; asti — there is; mahatī — large; kula — of the royal family; procession the new bride goes
deva — for the presiding deity; yātrā — a ceremonial procession; yasyām outside the city to visit
— in which; bahiḥ — outside; nava — new; vadhūḥ — the bride; girijām — Goddess Girijā.
goddess Girijā (Ambikā); upeyāt — approaches.
SB 10.52.43 O lotus-eyed one, great souls
yasyāṅghri-paṅkaja-rajaḥ-snapanaṁ mahānto like Lord Śiva hanker to bathe
vāñchanty umā-patir ivātma-tamo-’pahatyai in the dust of Your lotus feet
yarhy ambujākṣa na labheya bhavat-prasādaṁ and thereby destroy their
jahyām asūn vrata-kṛśān śata-janmabhiḥ syāt ignorance. If I cannot obtain
Your mercy, I shall simply give
yasya — whose; aṅghri — of the feet; paṅkaja — lotus; rajaḥ — with the up my vital force, which will
dust; snapanam — bathing; mahāntaḥ — great souls; vāñchanti — hanker have become weak from the
after; umā-patiḥ — Lord Śiva, husband of Goddess Umā; iva — just as; severe penances I will
ātma — their own; tamaḥ — of the ignorance; apahatyai — to vanquish; perform. Then, after hundreds
yarhi — when; ambuja-akṣa — O lotus-eyed one; na labheya — I cannot of lifetimes of endeavor, I may
obtain; bhavat — Your; prasādam — mercy; jahyām — I should give up; obtain Your mercy.
asūn — my life airs; vrata — by austere penances; kṛśān — weakened;
śata — hundreds; janmabhiḥ — after lifetimes; syāt — it may be.
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SB 10.63.40 Their intelligence bewildered
yan-māyā-mohita-dhiyaḥ by Your māyā, fully attached to
putra-dāra-gṛhādiṣu children, wife, home and so
unmajjanti nimajjanti on, persons immersed in the
prasaktā vṛjinārṇave ocean of material misery
sometimes rise to the surface
yat — of whom; māyā — by the illusory energy; mohita — bewildered; and sometimes sink down.
dhiyaḥ — their intelligence; putra — with regard to children; dāra — wife;
gṛha — home; ādiṣu — and so on; unmajjanti — they rise to the surface;
nimajjanti — they become submerged; prasaktāḥ — fully entangled; vṛjina
— of misery; arṇave — in the ocean.
SB 10.63.41 One who has attained this
deva-dattam imaṁ labdhvā human form of life as a gift
nṛ-lokam ajitendriyaḥ from God, yet who fails to
yo nādriyeta tvat-pādau control his senses and honor
sa śocyo hy ātma-vañcakaḥ Your feet, is surely to be pitied,
for he is only cheating himself.
deva — by the Supreme Lord; dattam — given; imam — this; labdhvā —
attaining; nṛ — of human beings; lokam — the world; ajita — uncontrolled;
indriyaḥ — his senses; yaḥ — who; na ādriyeta — will not honor; tvat —
Your; pādau — feet; saḥ — he; śocyaḥ — pitiable; hi — indeed; ātma — of
himself; vañcakaḥ — a cheater.
SB 10.63.42 That mortal who rejects You —
yas tvāṁ visṛjate martya his true Self, dearmost friend,
ātmānaṁ priyam īśvaram and Lord — for the sake of
viparyayendriyārthārthaṁ sense objects, whose nature is
viṣam atty amṛtaṁ tyajan just the opposite, refuses
nectar and instead consumes
yaḥ — who; tvām — You; visṛjate — rejects; martyaḥ — mortal man; poison.
ātmānam — his true Self; priyam — dearmost; īśvaram — Lord; viparyaya
— which are just the opposite; indriya-artha — of sense objects; artham —
for the sake; viṣam — poison; atti — he eats; amṛtam — nectar; tyajan —
avoiding.
SB 10.63.43 I, Lord Brahmā, the other
ahaṁ brahmātha vibudhā demigods and the pure-
munayaś cāmalāśayāḥ minded sages have all
sarvātmanā prapannās tvām surrendered wholeheartedly
ātmānaṁ preṣṭham īśvaram unto You, our dearmost Self
and Lord.
aham — I; brahmā — Brahmā; atha — and also; vibudhāḥ — the
demigods; munayaḥ — the sages; ca — and; amala — pure; āśayāḥ —
whose consciousness; sarva-ātmanā — wholeheartedly; prapannāḥ —
surrendered; tvām — unto You; ātmānam — the Self; preṣṭham — the
dearmost; īśvaram — the Lord.
SB 10.63.44 Let us worship You, the
taṁ tvā jagat-sthity-udayānta-hetuṁ Supreme Lord, to be freed
samaṁ prasāntaṁ suhṛd-ātma-daivam from material life. You are the
ananyam ekaṁ jagad-ātma-ketaṁ maintainer of the universe and
bhavāpavargāya bhajāma devam the cause of its creation and
demise. Equipoised and
tam — Him; tvā — You; jagat — of the universe; sthiti — of the perfectly at peace, You are the
maintenance; udaya — the rise; anta — and the demise; hetum — the true friend, Self and
cause; samam — equipoised; praśāntam — perfectly at peace; suhṛt — worshipable Lord. You are one
the friend; ātma — Self; daivam — and worshipable Lord; ananyam — without a second, the shelter
without a second; ekam — unique; jagat — of all the worlds; ātma — and of all the worlds and all souls.
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all souls; ketam — the shelter; bhava — of material life; apavargāya — for
the cessation; bhajāma — let us worship; devam — the Supreme Lord.
SB 10.63.45 This Bāṇāsura is my dear and
ayaṁ mameṣṭo dayito ’nuvartī faithful follower, and I have
mayābhayaṁ dattam amuṣya deva awarded him freedom from
sampādyatāṁ tad bhavataḥ prasādo fear. Therefore, my Lord,
yathā hi te daitya-patau prasādaḥ please grant him Your mercy,
just as You showed mercy to
ayam — this; mama — my; iṣṭaḥ — favored; dayitaḥ — very dear; anuvartī Prahlāda, the lord of the
— follower; mayā — by me; abhayam — fearlessness; dattam — given; demons.
amuṣya — his; deva — O Lord; sampādyatām — please let it be granted;
tat — therefore; bhavataḥ — Your; prasādaḥ — grace; yathā — as; hi —
indeed; te — Your; daitya — of the demons; patau — for the chief
(Prahlāda); prasādaḥ — grace.
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SB 10.87.22 When this human body is used for
tvad-anupathaṁ kulāyam idam ātma-suhṛt-priya-vac Your devotional service, it acts as
carati tathonmukhe tvayi hite priya ātmani ca one’s self, friend and beloved. But
na bata ramanty aho asad-upāsanayātma-hano unfortunately, although You always
yad-anuśayā bhramanty uru-bhaye ku-śarīra-bhṛtaḥ show mercy to the conditioned souls
and affectionately help them in every
tvat — You; anupatham — useful for serving; kulāyam — body; way, and although You are their true
idam — this; ātma — self; suhṛt — friend; priya — and beloved; vat Self, people in general fail to delight in
— as; carati — acts; tathā — nevertheless; unmukhe — who are You. Instead they commit spiritual
favorably disposed; tvayi — in You; hite — who are helpful; priye suicide by worshiping illusion. Alas,
— who are affectionate; ātmani — who are their very Self; ca — because they persistently hope for
and; na — not; bata — alas; ramanti — they take pleasure; aho — success in their devotion to the unreal,
ah; asat — of the unreal; upāsanayā — by worship; ātma — they continue to wander about this
themselves; hanaḥ — killing; yat — in which (worship of the greatly fearful world, assuming various
unreal); anuśayāḥ — whose persistent desires; bhramanti — they degraded bodies.
wander; uru — greatly; bhaye — in the fearful (material existence);
ku — degraded; śarīra — bodies; bhṛtaḥ — carrying.
SB 10.87.23 Simply by constantly thinking of Him,
nibhṛta-marun-mano-’kṣa-dṛḍha-yoga-yujo hṛdi yan the enemies of the Lord attained the
munaya upāsate tad arayo ’pi yayuḥ smaraṇāt same Supreme Truth whom sages
striya uragendra-bhoga-bhuja-daṇḍa-viṣakta-dhiyo fixed in yoga worship by controlling
vayam api te samāḥ sama-dṛśo ’ṅghri-saroja-sudhāḥ their breath, mind and senses.
Similarly, we śrutis, who generally see
nibhṛta — brought under control; marut — with breathing; manaḥ You as all-pervading, will achieve the
— mind; akṣa — and senses; dṛḍha-yoga — in steadfast yoga; same nectar from Your lotus feet that
yujaḥ — engaged; hṛdi — in the heart; yat — which; munayaḥ — Your consorts are able to relish
sages; upāsate — worship; tat — that; arayaḥ — enemies; api — because of their loving attraction to
also; yayuḥ — attained; smaraṇāt — by remembering; striyaḥ — Your mighty, serpentine arms, for You
women; uraga-indra — of lordly serpents; bhoga — (like) the look upon us and Your consorts in the
bodies; bhuja — whose arms; daṇḍa — rodlike; viṣakta — same way.
attracted; dhiyaḥ — whose minds; vayam — we; api — also; te —
to You; samāḥ — equal; sama — equal; dṛśaḥ — whose vision;
aṅghri — of the feet; saroja — lotuslike; sudhāḥ — (relishing) the
nectar.
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SB 10.87.25 Supposed authorities who declare that
janim asataḥ sato mṛtim utātmani ye ca bhidāṁ matter is the origin of existence, that
vipaṇam ṛtaṁ smaranty upadiśanti ta ārupitaiḥ the permanent qualities of the soul can
tri-guṇa-mayaḥ pumān iti bhidā yad abodha-kṛtā be destroyed, that the self is
tvayi na tataḥ paratra sa bhaved avabodha-rase compounded of separate aspects of
spirit and matter, or that material
janim — creation; asataḥ — of the manifest world (from atoms); transactions constitute reality — all
sataḥ — of that which is eternal; mṛtim — destruction; uta — also; such authorities base their teachings
ātmani — in the soul; ye — who; ca — and; bhidām — duality; on mistaken ideas that hide the truth.
vipaṇam — mundane business; ṛtam — real; smaranti — declare The dualistic conception that the living
authoritatively; upadiśanti — teach; te — they; ārupitaiḥ — in terms entity is produced from the three
of illusions imposed on reality; tri — three; guṇa — of the material modes of nature is simply a product of
modes; mayaḥ — composed; pumān — the living entity; iti — thus; ignorance. Such a conception has no
bhidā — dualistic conception; yat — which; abodha — by real basis in You, for You are
ignorance; kṛtā — created; tvayi — in You; na — not; tataḥ — to transcendental to all illusion and
such; paratra — transcendental; saḥ — that (ignorance); bhavet — always enjoy perfect, total awareness.
can exist; avabodha — total consciousness; rase — whose
composition.
SB 10.87.26 The three modes of material nature
sad iva manas tri-vṛt tvayi vibhāty asad ā-manujāt comprise everything in this world —
sad abhimṛśanty aśeṣam idam ātmatayātma-vidaḥ from the simplest phenomena to the
na hi vikṛtiṁ tyajanti kanakasya tad-ātmatayā complex human body. Although these
sva-kṛtam anupraviṣṭam idam ātmatayāvasitam phenomena appear real, they are only
a false reflection of the spiritual reality,
sat — real; iva — as if; manaḥ — the mind (and its manifestations); being a superimposition of the mind
tri-vṛt — threefold (by the modes of material nature); tvayi — in upon You. Still, those who know the
You; vibhāti — appears; asat — unreal; ā-manujāt — extending to Supreme Self consider the entire
the human beings; sat — as real; abhimṛśanti — they consider; material creation to be real inasmuch
aśeṣam — entire; idam — this (world); ātmatayā — as nondifferent as it is nondifferent from the Self. Just
from the Self; ātma-vidaḥ — the knowers of the Self; na — not; hi as things made of gold are indeed not
— indeed; vikṛtim — the transformations; tyajanti — reject; to be rejected, since their substance is
kanakasya — of gold; tat-ātmatayā — inasmuch as they are actual gold, so this world is
nondifferent from it; sva — by Himself; kṛtam — created; undoubtedly nondifferent from the Lord
anupraviṣṭam — and entered; idam — this; ātmatayā — as who created it and then entered within
nondifferent from Himself; avasitam — ascertained. it.
SB 10.87.27 The devotees who worship You as the
tava pari ye caranty akhila-sattva-niketatayā shelter of all beings disregard Death
ta uta padākramanty avigaṇayya śiro nirṛteḥ and place their feet on his head. But
parivayase paśūn iva girā vibudhān api tāṁs with the words of the Vedas You bind
tvayi kṛta-sauhṛdāḥ khalu punanti na ye vimukhāḥ the nondevotees like animals, though
they be vastly learned scholars. It is
tava — You; pari ye caranti — who worship; akhila — of all; sattva Your affectionate devotees who can
— created entities; niketatayā — as the shelter; te — they; uta — purify themselves and others, not
simply; padā — with their feet; ākramanti — step upon; avigaṇayya those who are inimical to You.
— disregarding; śiraḥ — the head; nirṛteḥ — of Death; parivayase
— You tie up; paśūn iva — like animals; girā — with Your words (of
the Vedas); vibudhān — wise; api — even; tān — them; tvayi — to
whom; kṛta — those who have made; sauhṛdāḥ — friendship;
khalu — indeed; punanti — purify; na — not; ye — who; vimukhāḥ
— inimical.
SB 10.87.28 Though You have no material senses,
tvam akaraṇaḥ sva-rāḍ akhila-kāraka-śakti-dharas You are the self-effulgent sustainer of
tava balim udvahanti samadanty ajayānimiṣāḥ everyone’s sensory powers. The
varṣa-bhujo ’khila-kṣiti-pater iva viśva-sṛjo demigods and material nature herself
vidadhati yatra ye tv adhikṛtā bhavataś cakitāḥ offer You tribute, while also enjoying
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the tribute offered them by their
tvam — You; akaraṇaḥ — devoid of material senses; sva-rāṭ — worshipers, just as subordinate rulers
self-effulgent; akhila — of all; kāraka — sensory functions; śakti — of various districts in a kingdom offer
of the potencies; dharaḥ — the maintainer; tava — Your; balim — tribute to their lord, the ultimate
tribute; udvahanti — carry; samadanti — and partake of; ajayā — proprietor of the land, while also
along with material nature; animiṣāḥ — the demigods; varṣa — of enjoying the tribute paid them by their
districts of a kingdom; bhujaḥ — the rulers; akhila — entire; kṣiti — own subjects. In this way the universal
of the land; pateḥ — of the lord; iva — as if; viśva — of the creators faithfully execute their
universe; sṛjaḥ — the creators; vidadhati — execute; yatra — in assigned services out of fear of You.
which; ye — they; tu — indeed; adhikṛtā — assigned; bhavataḥ —
of You; cakitāḥ — afraid.
SB 10.87.29 O eternally liberated, transcendental
sthira-cara-jātayaḥ syur ajayottha-nimitta-yujo Lord, Your material energy causes the
vihara udīkṣayā yadi parasya vimukta tataḥ various moving and nonmoving
na hi paramasya kaścid aparo na paraś ca bhaved species of life to appear by activating
viyata ivāpadasya tava śūnya-tulāṁ dadhataḥ their material desires, but only when
and if You sport with her by briefly
sthira — stationary; cara — and moving; jātayaḥ — species of life; glancing at her. You, the Supreme
syuḥ — become manifest; ajayā — with the material energy; uttha Personality of Godhead, see no one as
— awakened; nimitta — their motivations for activity (and the an intimate friend and no one as a
subtle bodies activated by such); yujaḥ — assuming; viharaḥ — stranger, just as the ethereal sky has
sport; udīkṣayā — by Your brief glance; yadi — if; parasya — of no connection with perceptible
Him who is aloof; vimukta — O eternally liberated one; tataḥ — qualities. In this sense You resemble a
from her; na — not; hi — indeed; paramasya — for the supreme; void.
kaścit — anyone; aparaḥ — not foreign; na — nor; paraḥ —
foreign; ca — also; bhavet — can be; viyataḥ — for the ethereal
sky; iva — as if; apadasya — which has no perceptible qualities;
tava — for You; śūnya — to a void; tulām — a resemblance;
dadhataḥ — who take on.
SB 10.87.30 If the countless living entities were all-
aparimitā dhruvās tanu-bhṛto yadi sarva-gatās pervading and possessed forms that
tarhi na śāsyateti niyamo dhruva netarathā never changed, You could not possibly
ajani ca yan-mayaṁ tad avimucya niyantṛ bhavet be their absolute ruler, O immutable
samam anujānatāṁ yad amataṁ mata-duṣṭatayā one. But since they are Your localized
expansions and their forms are subject
aparimitāḥ — countless; dhruvāḥ — permanent; tanu-bhṛtaḥ — the to change, You do control them.
embodied living entities; yadi — if; sarva-gatāḥ — omnipresent; Indeed, that which supplies the
tarhi — then; na — not; śāsyatā — sovereignty; iti — such; ingredients for the generation of
niyamaḥ — rule; dhruva — O unchanging one; na — not; itarathā something is necessarily its controller
— otherwise; ajani — was generated; ca — and; yat-mayam — because a product never exists apart
from whose substance; tat — from that; avimucya — not from its ingredient cause. It is simply
separating itself; niyantṛ — regulator; bhavet — must be; samam illusion for someone to think that he
— equally present; anujānatām — of those who supposedly know; knows the Supreme Lord, who is
yat — which; amatam — misunderstood; mata — of what is known; equally present in each of His
duṣṭatayā — because of the imperfection. expansions, since whatever knowledge
one gains by material means must be
imperfect.
SB 10.87.31 Neither material nature nor the soul
na ghaṭata udbhavaḥ prakṛti-pūruṣayor ajayor who tries to enjoy her are ever born,
ubhaya-yujā bhavanty asu-bhṛto jala-budbuda-vat yet living bodies come into being when
tvayi ta ime tato vividha-nāma-guṇaiḥ parame these two combine, just as bubbles
sarita ivārṇave madhuni lilyur aśeṣa-rasāḥ form where water meets the air. And
just as rivers merge into the ocean or
na ghaṭate — does not happen; udbhavaḥ — the generation; the nectar from many different flowers
prakṛti — of material nature; pūruṣayoḥ — and of the soul who is blends into honey, so all these
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her enjoyer; ajayoḥ — who are unborn; ubhaya — of both; yujā — conditioned beings eventually merge
by the combination; bhavanti — come into being; asu-bhṛtaḥ — back into You, the Supreme, along
living bodies; jala — on water; budbuda — bubbles; vat — like; with their various names and qualities.
tvayi — in You; te ime — these (living beings); tataḥ — therefore;
vividha — various; nāma — with names; guṇaiḥ — and qualities;
parame — in the Supreme; saritaḥ — rivers; iva — as; arṇave —
within the ocean; madhuni — in honey; lilyuḥ — become merged;
aśeṣa — all; rasāḥ — flavors.
SB 10.87.32 The wise souls who understand how
nṛṣu tava mayayā bhramam amīṣv avagatya bhṛśaṁ Your Māyā deludes all human beings
tvayi su-dhiyo ’bhave dadhati bhāvam anuprabhavam render potent loving service to You,
katham anuvartatāṁ bhava-bhayaṁ tava yad bhru-kuṭiḥ who are the source of liberation from
sṛjati muhus tri-nemir abhavac-charaṇeṣu bhayam birth and death. How, indeed, can fear
of material life affect Your faithful
nṛṣu — among humans; tava — Your; māyayā — by the illusory servants? On the other hand, Your
energy; bhramam — bewilderment; amīṣu — among these; furrowing eyebrows — the triple-
avagatya — understanding; bhṛśam — fervent; tvayi — unto You; rimmed wheel of time — repeatedly
su-dhiyaḥ — those who are wise; abhave — unto the source of terrify those who refuse to take shelter
liberation; dadhati — render; bhāvam — loving service; of You.
anuprabhavam — potent; katham — how; anuvartatām — for
those who follow You faithfully; bhava — of material life; bhayam
— fear; tava — Your; yat — since; bhru — of the eyebrows; kuṭiḥ
— the furrowing; sṛjati — creates; muhuḥ — repeatedly; tri-nemiḥ
— three-rimmed (in the three phases of time, namely past, present
and future); a — not; bhavat — from You; śaraṇeṣu — for those
who take shelter; bhayam — fear.
SB 10.87.33 The mind is like an impetuous horse
vijita-hṛṣīka-vāyubhir adānta-manas tura-gaṁ that even persons who have regulated
ya iha yatanti yantum ati-lolam upāya-khidaḥ their senses and breath cannot control.
vyasana-śatānvitāḥ samavahāya guroś caraṇaṁ Those in this world who try to tame the
vaṇija ivāja santy akṛta-karṇa-dharā jaladhau uncontrolled mind, but who abandon
the feet of their spiritual master,
vijita — conquered; hṛṣīka — with senses; vāyubhiḥ — and vital encounter hundreds of obstacles in
air; adānta — not brought under control; manaḥ — the mind; tura- their cultivation of various distressful
gam — (which is like) a horse; ye — those who; iha — in this practices. O unborn Lord, they are like
world; yatanti — endeavor; yantum — to regulate; ati — very; lolam merchants on a boat in the ocean who
— unsteady; upāya — by their various methods of cultivation; have failed to employ a helmsman.
khidaḥ — distressed; vyasana — disturbances; śata — by
hundreds; anvitāḥ — joined; samavahāya — abandoning; guroḥ —
of the spiritual master; caraṇam — the feet; vaṇijaḥ — merchants;
iva — as if; aja — O unborn one; santi — they are; akṛta — having
not taken; karṇa-dharāḥ — a helmsman; jala-dhau — on the
ocean.
SB 10.87.34 To those persons who take shelter of
svajana-sutātma-dāra-dhana-dhāma-dharāsu-rathais You, You reveal Yourself as the
tvayi sati kiṁ nṛṇām śrayata ātmani sarva-rase Supersoul, the embodiment of all
iti sad ajānatāṁ mithunato rataye caratāṁ transcendental pleasure. What further
sukhayati ko nv iha sva-vihate sva-nirasta-bhage use have such devotees for their
servants, children or bodies, their
svajana — with servants; suta — children; ātma — body; dāra — wives, money or houses, their land,
wife; dhana — money; dhāma — home; dharā — land; asu — good health or conveyances? And for
vitality; rathaiḥ — and vehicles; tvayi — when You; sati — have those who fail to appreciate the truth
become; kim — what (use); nṛṇām — for human beings; śrayataḥ about You and go on pursuing the
— who are taking shelter; ātmani — their very Self; sarva-rase — pleasures of sex, what could there be
the embodiment of all pleasures; iti — thus; sat — the truth; in this entire world — a place
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ajānatām — for those who fail to appreciate; mithunataḥ — from inherently doomed to destruction and
sexual combinations; rataye — for sensual indulgence; caratām — devoid of significance — that could
carrying on; sukhayati — gives happiness; kaḥ — what; nu — at give them real happiness?
all; iha — in this (world); sva — by its very nature; vihate — which
is subject to destruction; sva — by its very nature; nirasta — which
is devoid; bhage — of any essence.
SB 10.87.35 Sages free from false pride live on this
bhuvi puru-puṇya-tīrtha-sadanāny ṛṣayo vimadās earth by frequenting the sacred
ta uta bhavat-padāmbuja-hṛdo ’gha-bhid-aṅghri-jalāḥ pilgrimage sites and those places
dadhati sakṛn manas tvayi ya ātmani nitya-sukhe where the Supreme Lord displayed His
na punar upāsate puruṣa-sāra-harāvasathān pastimes. Because such devotees
keep Your lotus feet within their hearts,
bhuvi — on the earth; puru — greatly; puṇya — pious; tīrtha — the water that washes their feet
places of pilgrimage; sadanāni — and personal abodes of the destroys all sins. Anyone who even
Supreme Lord; ṛṣayaḥ — sages; vimadaḥ — free from false pride; once turns his mind toward You, the
te — they; uta — indeed; bhavat — Your; pada — feet; ambuja — ever-blissful Soul of all existence, no
lotus; hṛdaḥ — in whose hearts; agha — sins; bhit — which longer dedicates himself to serving
destroys; aṅghri — (having bathed) whose feet; jalāḥ — the water; family life at home, which simply robs a
dadhati — turn; sakṛt — even once; manaḥ — their minds; tvayi — man of his good qualities.
toward You; ye — who; ātmani — toward the Supreme Soul; nitya
— always; sukhe — who is happy; na punaḥ — never again;
upāsate — they worship; puruṣa — of a man; sāra — the essential
qualities; hara — which steal away; āvasathān — their mundane
homes.
SB 10.87.36 It may be proposed that this world is
sata idaṁ utthitaṁ sad iti cen nanu tarka-hataṁ permanently real because it is
vyabhicarati kva ca kva ca mṛṣā na tathobhaya-yuk generated from the permanent reality,
vyavahṛtaye vikalpa iṣito ’ndha-paramparayā but such an argument is subject to
bhramayati bhāratī ta uru-vṛttibhir uktha-jaḍān logical refutation. Sometimes, indeed,
the apparent nondifference of a cause
sataḥ — from that which is permanent; idam — this (universe); and its effect fails to prove true, and at
utthitam — arisen; sat — permanent; iti — thus; cet — if (someone other times the product of something
proposes); nanu — certainly; tarka — by logical contradiction; real is illusory. Furthermore, this world
hatam — refuted; vyabhicarati — it is inconsistent; kva ca — in cannot be permanently real, for it
some cases; kva ca — in other cases; mṛṣā — illusion; na — not; partakes of the natures of not only the
tathā — so; ubhaya — of both (the real and illusion); yuk — the absolute reality but also the illusion
conjunction; vyavahṛtaye — for the sake of ordinary affairs; disguising that reality. Actually, the
vikalpaḥ — an imaginary situation; iṣitaḥ — desired; andha — of visible forms of this world are just an
blind men; paramparayā — by a succession; bhramayati — imaginary arrangement resorted to by
bewilder; bhāratī — the words of wisdom; te — Your; uru — a succession of ignorant persons in
numerous; vṛttibhiḥ — with their semantic functions; uktha — by order to facilitate their material affairs.
ritual utterances; jaḍān — dulled. With their various meanings and
implications, the learned words of Your
Vedas bewilder all persons whose
minds have been dulled by hearing the
incantations of sacrificial rituals.
SB 10.87.37 Since this universe did not exist prior
na yad idam agra āsa na bhaviṣyad ato nidhanād to its creation and will no longer exist
anu mitam antarā tvayi vibhāti mṛṣaika-rase after its annihilation, we conclude that
ata upamīyate draviṇa-jāti-vikalpa-pathair in the interim it is nothing more than a
vitatha-mano-vilāsam ṛtam ity avayanty abudhāḥ manifestation imagined to be visible
within You, whose spiritual enjoyment
na — not; yat — because; idam — this (universe); agre — in the never changes. We liken this universe
beginning; āsa — existed; na bhaviṣyat — it will not exist; ataḥ — to the transformation of various
hence; nidhanāt anu — after its annihilation; mitam — deduced; material substances into diverse forms.
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antarā — in the meantime; tvayi — within You; vibhāti — it Certainly those who believe that this
appears; mṛṣā — false; ekarase — whose experience of spiritual figment of the imagination is
ecstasy is unchanging; ataḥ — thus; upamīyate — it is understood substantially real are less intelligent.
by comparison; draviṇa — of material substance; jāti — in the
categories; vikalpa — of the transformations; pathaiḥ — with the
varieties; vitatha — contrary to fact; manaḥ — of the mind; vilāsam
— fantasy; ṛtam — real; iti — so; avayanti — think; abudhaḥ — the
unintelligent.
SB 10.87.38 The illusory material nature attracts the
sa yad ajayā tv ajām anuśayīta guṇāṁś ca juṣan minute living entity to embrace her,
bhajati sarūpatāṁ tad anu mṛtyum apeta-bhagaḥ and as a result he assumes forms
tvam uta jahāsi tām ahir iva tvacam ātta-bhago composed of her qualities.
mahasi mahīyase ’ṣṭa-guṇite ’parimeya-bhagaḥ Subsequently, he loses all his spiritual
qualities and must undergo repeated
saḥ — he (the individual living entity); yat — because; ajayā — by deaths. You, however, avoid the
the influence of the material energy; tu — but; ajām — that material material energy in the same way that a
energy; anuśayīta — lies down next to; guṇān — her qualities; ca snake abandons its old skin. Glorious
— and; juṣan — assuming; bhajati — he takes on; sa-rūpatām — in Your possession of eight mystic
forms resembling (the qualities of nature); tat-anu — following that; perfections, You enjoy unlimited
mṛtyum — death; apeta — deprived; bhagaḥ — of his assets; tvam opulences.
— You; uta — on the other hand; jahāsi — leave aside; tām — her
(the material energy); ahiḥ — a snake; iva — as if; tvacam — its
(old, discarded) skin; ātta-bhagaḥ — endowed with all assets;
mahasi — in Your spiritual powers; mahīyase — You are glorified;
aṣṭa-guṇite — eightfold; aparimeya — unlimited; bhagaḥ — whose
greatness.
SB 10.87.39 Members of the renounced order who
yadi na samuddharanti yatayo hṛdi kāma-jaṭā fail to uproot the last traces of material
duradhigamo ’satāṁ hṛdi gato ’smṛta-kaṇṭha-maṇiḥ desire in their hearts remain impure,
asu-tṛpa-yoginām ubhayato ’py asukhaṁ bhagavann and thus You do not allow them to
anapagatāntakād anadhirūḍha-padād bhavataḥ understand You. Although You are
present within their hearts, for them
yadi — if; na samuddharanti — they do not uproot; yatayaḥ — You are like a jewel worn around the
persons in the renounced order of life; hṛdi — in their hearts; kāma neck of a man who has totally
— of material desire; jaṭāḥ — the traces; duradhigamaḥ — forgotten it is there. O Lord, those who
impossible to be realized; asatām — for the impure; hṛdi — in the practice yoga only for sense
heart; gataḥ — having entered; asmṛta — forgotten; kaṇṭha — on gratification must suffer punishment
one’s neck; maṇiḥ — a jewel; asu — their life airs; tṛpa — who both in this life and the next: from
gratify; yoginām — for practitioners of yoga; ubhayataḥ — in both death, who will not release them, and
(worlds); api — even; asukham — unhappiness; bhagavan — O from You, whose kingdom they cannot
Personality of Godhead; anapagata — not gone away; antakāt — reach.
from death; anadhirūḍha — unobtained; padāt — whose kingdom;
bhavataḥ — from You.
SB 10.87.40 When a person realizes You, he no
tvad avagamī na vetti bhavad-uttha-śubhāśubhayor longer cares about his good and bad
guṇa-viguṇānvayāṁs tarhi deha-bhṛtāṁ ca giraḥ fortune arising from past pious and
anu-yugam anv-ahaṁ sa-guṇa gīta-paramparayā sinful acts, since it is You alone who
śravaṇa-bhṛto yatas tvam apavarga-gatir manu-jaiḥ control this good and bad fortune.
Such a realized devotee also
tvat — You; avagamī — one who understands; na vetti — does not disregards what ordinary living beings
pay regard; bhavat — from You; uttha — rising; śubha-aśubhayoḥ say about him. Every day he fills his
— of the auspiciousness and inauspiciousness; guṇa-viguṇa — of ears with Your glories, which are
good and bad; anvayān — to the attributions; tarhi — recited in each age by the unbroken
consequently; deha-bhṛtām — of embodied living beings; ca — succession of Manu’s descendants,
also; giraḥ — the words; anu-yugam — in every age; anu-aham — and thus You become his ultimate
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every day; sa-guṇa — O You who are endowed with qualities; gīta salvation.
— of recitation; paramparayā — by the chain of succession;
śravaṇa — through hearing; bhṛtaḥ — carried; yataḥ — because of
this; tvam — You; apavarga — of liberation; gatiḥ — the ultimate
goal; manujaiḥ — by human beings, descendants of Manu.
SB 10.87.41 Because You are unlimited, neither the
dyu-pataya eva te na yayur antam anantatayā lords of heaven nor even You Yourself
tvam api yad-antarāṇḍa-nicayā nanu sāvaraṇāḥ can ever reach the end of Your glories.
kha iva rajāṁsi vānti vayasā saha yac chrutayas The countless universes, each
tvayi hi phalanty atan-nirasanena bhavan-nidhanāḥ enveloped in its shell, are compelled
by the wheel of time to wander within
dyu — of heaven; patayaḥ — the masters; eva — even; te — Your; You, like particles of dust blowing
na yayuḥ — cannot reach; antam — the end; anantatayā — about in the sky. The śrutis, following
because of being unlimited; tvam — You; api — even; yat — their method of eliminating everything
whom; antara — within; aṇḍa — of universes; nicayāḥ — separate from the Supreme, become
multitudes; nanu — indeed; sa — along with; āvaranāḥ — their successful by revealing You as their
outer shells; khe — in the sky; iva — as; rajāṁsi — particles of final conclusion.
dust; vānti — blow about; vayasā saha — with the wheel of time;
yat — because; śrutayaḥ — the Vedas; tvayi — in You; hi —
indeed; phalanti — bear fruit; atat — of that which is distinct from
the Absolute Truth; nirasanena — by the elimination; bhavat — in
You; nidhanāḥ — whose ultimate conclusion.
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SB 11.7.16 O my Lord, I myself am most foolish
so ’haṁ mamāham iti mūḍha-matir vigāḍhas because my consciousness is
tvan-māyayā viracitātmani sānubandhe merged in the material body and
tat tv añjasā nigaditaṁ bhavatā yathāhaṁ bodily relations, which are all
saṁsādhayāmi bhagavann anuśādhi bhṛtyam manufactured by Your illusory
energy. Thus I am thinking, “I am
saḥ — he; aham — I; mama aham — the false concept of “I” and this body, and all of these relatives
“mine”; iti — thus; mūḍha — most foolish; matiḥ — consciousness; are mine.” Therefore, my Lord,
vigāḍhaḥ — merged; tvat-māyayā — by Your illusory potency; viracita please instruct Your poor servant.
— manufactured; ātmani — in the body; sa-anubandhe — along with Please tell me how I can very easily
bodily relations; tat — therefore; tu — indeed; añjasā — easily; carry out Your instructions.
nigaditam — that instructed; bhavatā — by You; yathā — the process
by which; aham — I; saṁsādhayāmi — may execute; bhagavan —
My dear Lord; anuśādhi — teach; bhṛtyam — Your servant.
SB 11.7.17 My dear Lord, You are the Absolute
satyasya te sva-dṛśa ātmana ātmano ’nyaṁ Truth, the Supreme Personality of
vaktāram īśa vibudheṣv api nānucakṣe Godhead, and You reveal Yourself
sarve vimohita-dhiyas tava māyayeme to Your devotees. Besides Your
brahmādayas tanu-bhṛto bahir-artha-bhāvāḥ Lordship, I do not see anyone who
can actually explain perfect
satyasya — of the Absolute Truth; te — besides You; sva-dṛśaḥ — knowledge to me. Such a perfect
who reveal Yourself; ātmanaḥ — for me personally; ātmanaḥ — than teacher is not to be found even
the Supreme Personality of Godhead; anyam — other; vaktāram — among the demigods in heaven.
qualified speaker; īśa — O my Lord; vibudheṣu — among the Indeed, all of the demigods, headed
demigods; api — even; na — not; anucakṣe — I can see; sarve — all by Lord Brahmā, are bewildered by
of them; vimohita — bewildered; dhiyaḥ — their consciousness; tava Your illusory potency. They are
— Your; māyayā — by the illusory potency; ime — these; brahma- conditioned souls who accept their
ādayaḥ — headed by Lord Brahmā; tanu-bhṛtaḥ — conditioned souls own material bodies and bodily
with material bodies; bahiḥ — in external things; artha — supreme expansions to be the highest truth.
value; bhāvāḥ — conceiving of.
SB 11.7.18 Therefore, O Lord, feeling weary of
tasmād bhavantam anavadyam ananta-pāraṁ material life and tormented by its
sarva-jñam īśvaram akuṇṭha-vikuṇṭha-dhiṣṇyam distresses, I now surrender unto
nirviṇṇa-dhīr aham u he vṛjinābhitapto You because You are the perfect
nārāyaṇaṁ nara-sakhaṁ śaraṇaṁ prapadye master. You are the unlimited, all-
knowing Supreme Personality of
tasmāt — therefore; bhavantam — unto You; anavadyam — the Godhead, whose spiritual abode in
perfect; ananta-pāram — unlimited; sarva-jñam — omniscient; Vaikuṇṭha is free from all
īśvaram — Personality of Godhead; akuṇṭha — undisturbed by any disturbances. In fact, You are
force; vikuṇṭha — the spiritual kingdom Vaikuṇṭha; dhiṣṇyam — known as Nārāyaṇa, the true friend
whose personal abode; nirviṇṇa — feeling renounced; dhīḥ — my of all living beings.
mind; aham — I; u he — O (Lord); vṛjina — by material distress;
abhitaptaḥ — tormented; nārāyaṇam — unto Lord Nārāyaṇa; nara-
sakham — the friend of the infinitesimal living entity; śaraṇam
prapadye — I approach to take shelter.
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SB 11.23.6 In the country of Avantī there
avantiṣu dvijaḥ kaścid once lived a certain brāhmaṇa
āsīd āḍhyatamaḥ śriyā who was very rich and gifted
vārtā-vṛttiḥ kadaryas tu with all opulences, and who
kāmī lubdho ’ti-kopanaḥ was engaged in the
occupation of commerce. But
avantiṣu — in the Avantī country; dvijaḥ — brāhmaṇa; kaścit — a certain; he was a miserly person —
āsīt — there was; āḍhya-tamaḥ — very rich; śriyā — with opulences; vārtā lusty, greedy and very prone to
— by business; vṛttiḥ — earning his livelihood; kadaryaḥ — miserly; tu — anger.
but; kāmī — lusty; lubdhaḥ — greedy; ati-kopanaḥ — very prone to anger.
SB 11.23.7 In his home, devoid of
jñātayo ’tithayas tasya religiosity and lawful sense
vāṅ-mātreṇāpi nārcitāḥ gratification, the family
śūnyāvasatha ātmāpi members and guests were
kāle kāmair anarcitaḥ never properly respected,
even with words. He would not
jñātayaḥ — the relatives; atithayaḥ — and guests; tasya — his; vāk- even allow sufficient
mātreṇa api — even by words; na arcitāḥ — were not shown respect; gratification for his own body
śūnya-avasathe — in his home deprived of religiosity and sense at the suitable times.
gratification; ātmā — himself; api — even; kāle — at the suitable times;
kāmaiḥ — with sensory enjoyment; anarcitaḥ — not gratified.
SB 11.23.8 Since he was so hardhearted
duḥśīlasya kadaryasya and miserly, his sons, in-laws,
druhyante putra-bāndhavāḥ wife, daughters and servants
dārā duhitaro bhṛtyā began to feel inimical toward
viṣaṇṇā nācaran priyam him. Becoming disgusted, they
would never treat him with
duḥśīlasya — having a bad character; kadaryasya — toward the miser; affection.
druhyante — they developed enmity; putra — his sons; bāndhavāḥ — and
in-laws; dārāḥ — his wife; duhitaraḥ — his daughters; bhṛtyāḥ — the
servants; visaṇṇāḥ — disgusted; na ācaran — they did not act; priyam —
affectionately.
SB 11.23.9 In this way the presiding
tasyaivaṁ yakṣa-vittasya deities of the five family
cyutasyobhaya-lokataḥ sacrifices became angry at the
dharma-kāma-vihīnasya brāhmaṇa, who, being
cukrudhuḥ pañca-bhāginaḥ niggardly, guarded his wealth
like a Yakṣa, who had no good
tasya — at him; evam — in this way; yakṣa-vittasya — who simply kept his destination either in this world
wealth without spending it, like the Yakṣas, who guard the treasury of or the next, and who was
Kuvera; cyutasya — who was deprived; ubhaya — of both; lokataḥ — totally deprived of religiosity
worlds (this life and the next); dharma — religiosity; kāma — and sense and sense enjoyment.
gratification; vihīnasya — lacking; cukrudhuḥ — they became angry;
pañca-bhāginaḥ — the deities of the five prescribed household sacrifices.
SB 11.23.10 O magnanimous Uddhava, by
tad-avadhyāna-visrasta- his neglect of these demigods
puṇya-skandhasya bhūri-da he depleted his stock of piety
artho ’py agacchan nidhanaṁ and all his wealth. The
bahv-āyāsa-pariśramaḥ accumulation of his repeated
exhaustive endeavors was
tat — of them; avadhyāna — because of his neglect; visrasta — depleted; totally lost.
puṇya — of piety; skandhasya — whose portion; bhūri-da — O
magnanimous Uddhava; arthaḥ — the wealth; api — indeed; agacchat
nidhanam — became lost; bahu — much; āyāsa — of endeavor;
pariśramaḥ — which consisted only of the labor.
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SB 11.23.11 Some of the wealth of this so-
jñātyo jagṛhuḥ kiñcit called brāhmaṇa was taken
kiñcid dasyava uddhava away by his relatives, My dear
daivataḥ kālataḥ kiñcid Uddhava, some by thieves,
brahma-bandhor nṛ-pārthivāt some by the whims of
providence, some by the
jñātayaḥ — the relatives; jagṛhuḥ — took away; kiñcit — some; kiñcit — effects of time, some by
some; dasyavaḥ — thieves; uddhava — O Uddhava; daivataḥ — by ordinary men and some by
providence; kālataḥ — by time; kiñcit — some; brahma-bandhoḥ — of the government authorities.
so-called brāhmaṇa; nṛ — by common men; pārthivāt — and by elevated
government officials.
SB 11.23.12 Finally, when his property was
sa evaṁ draviṇe naṣṭe completely lost, he who never
dharma-kāma-vivarjitaḥ engaged in religiosity or sense
upekṣitaś ca sva-janaiś enjoyment became ignored by
cintām āpa duratyayām his family members. Thus he
began to feel unbearable
saḥ — he; evam — thus; draviṇe — when his property; naṣṭe — was lost; anxiety.
dharma — religiosity; kāma — and sense enjoyment; vivarjitaḥ — devoid
of; upekṣitaḥ — neglected; ca — and; sva-janaiḥ — by his family members;
cintām — anxiety; āpa — he obtained; duratyayām — insurmountable.
SB 11.23.13 Having lost all his wealth, he
tasyaivaṁ dhyāyato dīrghaṁ felt great pain and lamentation.
naṣṭa-rāyas tapasvinaḥ His throat choked up with
khidyato bāṣpa-kaṇṭhasya tears, and he meditated for a
nirvedaḥ su-mahān abhūt long time on his fortune. Then
a powerful feeling of
tasya — of him; evam — thus; dhyāyataḥ — thinking; dīrgham — for a long renunciation came over him.
time; naṣṭa-rāyaḥ — his wealth lost; tapasvinaḥ — experiencing agony;
khidyataḥ — lamenting; bāṣpa-kaṇṭhasya — his throat choked with tears;
nirvedaḥ — a sense of renunciation; su-mahān — very great; abhūt —
arose.
SB 11.23.14 The brāhmaṇa spoke as
sa cāhedam aho kaṣṭaṁ follows: O what great
vṛthātmā me ’nutāpitaḥ misfortune! I have simply
na dharmāya na kāmāya tormented myself uselessly,
yasyārthāyāsa īdṛśaḥ struggling so hard for money
that was not even intended for
saḥ — he; ca — and; āha — spoke; idam — this; aho — alas; kaṣṭam — religiosity or material
the painful misfortune; vṛthā — vainly; ātmā — the self; me — my; enjoyment.
anutāpitaḥ — distressed; na — not; dharmāya — for religiosity; na — nor;
kāmāya — for sense gratification; yasya — whose; artha — for wealth;
āyāsaḥ — labor; īdṛśaḥ — such as this.
SB 11.23.15 Generally, the wealth of misers
prāyeṇārthāḥ kadaryāṇāṁ never allows them any
na sukhāya kadācana happiness. In this life it causes
iha cātmopatāpāya their self-torment, and when
mṛtasya narakāya ca they die it sends them to hell.
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SB 11.23.16 Whatever pure fame is
yaśo yaśasvināṁ śuddhaṁ possessed by the famous and
ślāghyā ye guṇināṁ guṇāḥ whatever praiseworthy
lobhaḥ sv-alpo ’pi tān hanti qualities are found in the
śvitro rūpam ivepsitam virtuous are destroyed by even
a small amount of greed, just
yaśaḥ — the fame; yaśasvinām — of those who are famous; śuddham — as one’s attractive physical
pure; ślāghyāḥ — praiseworthy; ye — which; guṇinām — of those endowed beauty is ruined by a trace of
with good qualities; guṇāḥ — the qualities; lobhaḥ — greed; su-alpaḥ — a white leprosy.
little; api — even; tān — these; hanti — destroys; śvitraḥ — white leprosy;
rūpam — physical beauty; iva — just as; īpsitam — enchanting.
SB 11.23.17 In the earning, attainment,
arthasya sādhane siddhe increase, protection, expense,
utkarṣe rakṣaṇe vyaye loss and enjoyment of wealth,
nāśopabhoga āyāsas all men experience great labor,
trāsaś cintā bhramo nṛṇām fear, anxiety and delusion.
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SB 11.23.21 For even a small amount of
arthenālpīyasā hy ete money these relatives and
saṁrabdhā dīpta-manyavaḥ friends become very agitated
tyajanty āśu spṛdho ghnanti and their anger is inflamed.
sahasotsṛjya sauhṛdam Acting as rivals, they quickly
give up all sentiments of
arthena — by wealth; alpīyasā — insignificant; hi — even; ete — they; goodwill and will reject one at
saṁrabdhāḥ — agitated; dīpta — inflamed; manyavaḥ — their anger; a moment’s notice, even to the
tyajanti — they give up; āśu — very quickly; spṛdhaḥ — becoming point of committing murder.
quarrelsome; ghnanti — they destroy; sahasā — quickly; utsṛjya —
rejecting; sauhṛdam — goodwill.
SB 11.23.22 Those who obtain human life,
labdhvā janmāmara-prārthyaṁ which is prayed for even by
mānuṣyaṁ tad dvijāgryatām the demigods, and in that
tad anādṛtya ye svārthaṁ human birth become situated
ghnanti yānty aśubhāṁ gatim as first-class brāhmaṇas, are
extremely fortunate. If they
labdhvā — having attained; janma — the birth; amara — by the demigods; disregard this important
prārthyam — prayed for; mānuṣyam — human; tat — and in that; dvija- opportunity, they are certainly
āgryatām — the status of being the best of the twice-born; tat — that; killing their own self-interest
anādṛtya — not appreciating; ye — those who; sva-artham — their own and thus achieve a most
best interest; ghnanti — destroy; yānti — they go; aśubhām — to an unfortunate end.
inauspicious; gatim — destination.
SB 11.23.23 What mortal man, having
svargāpavargayor dvāraṁ achieved this human life,
prāpya lokam imaṁ pumān which is the very gateway to
draviṇe ko ’nuṣajjeta both heaven and liberation,
martyo ’narthasya dhāmani would willingly become
attached to that abode of
svarga — of heaven; apavargayoḥ — and liberation; dvāram — the worthlessness, material
gateway; prāpya — achieving; lokam — the human life; imam — this; property?
pumān — a person; draviṇe — to property; kaḥ — who; anuṣajjeta — will
become attached; martyaḥ — prone to death; anarthasya — of
worthlessness; dhāmani — in the realm.
SB 11.23.24 One who fails to distribute his
devarṣi-pitṛ-bhūtāni wealth to the proper
jñātīn bandhūṁś ca bhāginaḥ shareholders — the demigods,
asaṁvibhajya cātmānaṁ sages, forefathers and
yakṣa-vittaḥ pataty adhaḥ ordinary living entities, as well
as his immediate relatives, in-
deva — the demigods; ṛṣi — sages; pitṛ — departed forefathers; bhūtāni — laws and own self — is
and living entities in general; jñātīn — one’s immediate relatives; bandhūn maintaining his wealth simply
— extended family; ca — and; bhāginaḥ — to the shareholders; like a Yakṣa and will fall down.
asaṁvibhajya — not distributing; ca — and; ātmānam — to oneself; yakṣa-
vittaḥ — whose wealth is simply like that of a Yakṣa; patati — he falls;
adhaḥ — down.
SB 11.23.25 Discriminating persons are
vyarthayārthehayā vittaṁ able to utilize their money,
pramattasya vayo balam youth and strength to achieve
kuśalā yena sidhyanti perfection. But I have
jaraṭhaḥ kiṁ nu sādhaye feverishly squandered these in
the useless endeavor for
vyarthayā — useless; artha — for wealth; īhayā — by the endeavor; vittam further wealth. Now that I am
— money; pramattasya — of the maddened; vayaḥ — youth; balam — an old man, what can I
strength; kuśalāḥ — those who are discriminating; yena — by means of achieve?
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which; sidhyanti — become perfect; jaraṭhaḥ — an old man; kim — what;
nu — indeed; sādhaye — can I achieve.
SB 11.23.26 Why must an intelligent man
kasmāt saṅkliśyate vidvān suffer by his constant vain
vyarthayārthehayāsakṛt efforts to get wealth? Indeed,
kasyacin māyayā nūnaṁ this whole world is most
loko ’yaṁ su-vimohitaḥ bewildered by someone’s
illusory potency.
kasmāt — why; saṅkliśyate — suffers; vidvān — one who is wise;
vyarthayā — vain; artha-īhayā — in the pursuit of wealth; asakṛt —
constantly; kasyacit — of someone; māyayā — by the illusory potency;
nūnam — certainly; lokaḥ — the world; ayam — this; su-vimohitaḥ — very
much bewildered.
SB 11.23.27 For one who is in the grips of
kiṁ dhanair dhana-dair vā kiṁ death, what is the use of
kāmair vā kāma-dair uta wealth or those who offer it,
mṛtyunā grasyamānasya sense gratification or those
karmabhir vota janma-daiḥ who offer it, or, for that matter,
any type of fruitive activity,
kim — of what use; dhanaiḥ — are different kinds of wealth; dhana-daiḥ — which simply causes one to
the givers of wealth; vā — or; kim — what is the use; kāmaiḥ — of the again take birth in the material
objects of sense gratification; vā — or; kāma-daiḥ — those who give such world?
sense gratification; uta — or; mṛtyunā — by death; grasyamānasya — for
one who is being seized; karmabhiḥ — by fruitive activities; vā uta — or
else; janma-daiḥ — which give him his next birth.
SB 11.23.28 The Supreme Personality of
nūnaṁ me bhagavāṁs tuṣṭaḥ Godhead, Lord Hari, who
sarva-deva-mayo hariḥ contains within Himself all the
yena nīto daśām etāṁ demigods, must be satisfied
nirvedaś cātmanaḥ plavaḥ with me. Indeed, He has
brought me to this suffering
nūnam — certainly; me — with Me; bhagavān — the Supreme Personality condition and forced me to
of Godhead; tuṣṭaḥ — is satisfied; sarva-deva-mayaḥ — who comprises all experience detachment, which
the demigods; hariḥ — Lord Viṣṇu; yena — by whom; nītaḥ — I have been is the boat to carry me over
brought; daśām — to the condition; etām — this; nirvedaḥ — detachment; this ocean of material life.
ca — and; ātmanaḥ — of the self; plavaḥ — the boat (to carry me over the
ocean of material suffering).
SB 11.23.29 If there is any time remaining
so ’haṁ kālāvaśeṣeṇa in my life, I will perform
śoṣayiṣye ’ṅgam ātmanaḥ austerities and force my body
apramatto ’khila-svārthe to subsist on the bare
yadi syāt siddha ātmani necessities. Without further
confusion I shall pursue that
saḥ aham — I; kāla-avaśeṣeṇa — with whatever time remains; śoṣayiṣye which constitutes my entire
— shall reduce to the minimum; aṅgam — this body; ātmanaḥ — my; self-interest in life, and I shall
apramattaḥ — unbewildered; akhila — entire; sva-arthe — in the real self- remain satisfied within the self.
interest; yadi — if; syāt — there remains any (time); siddhaḥ — satisfied;
ātmani — within myself.
SB 11.23.30 Thus may the presiding
tatra mām anumoderan demigods of these three
devās tri-bhuvaneśvarāḥ worlds kindly show their mercy
muhūrtena brahma-lokaṁ upon me. Indeed, Mahārāja
khaṭvāṅgaḥ samasādhayat Khaṭvāṅga was able to
achieve the spiritual world in a
tatra — in this regard; mām — with me; anumoderan — may they kindly be single moment.
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pleased; devāḥ — the demigods; tri-bhuvana — of the three worlds;
īśvarāḥ — the controllers; muhūrtena — in a single moment; brahmalokam
— the spiritual world; khaṭvāṅga — King Khaṭvāṅga; samasādhayat —
achieved.
SB 11.23.31 Lord Śrī Kṛṣṇa continued: His
śrī-bhagavān uvāca mind thus determined, that
ity abhipretya manasā most excellent Avantī
hy āvantyo dvija-sattamaḥ brāhmaṇa was able to untie
unmucya hṛdaya-granthīn the knots of desire within his
śānto bhikṣur abhūn muniḥ heart. He then assumed the
role of a peaceful and silent
śrī-bhagavān uvāca — the Supreme Lord said; iti — thus; abhipretya — sannyāsī mendicant.
concluding; manasā — within his mind; hi — indeed; āvantyaḥ — of the
district of Avantī; dvija-sat-tamaḥ — now the most pious brāhmaṇa;
unmucya — untying; hṛdaya — in his heart; granthīn — the knots (of
desire); śāntaḥ — peaceful; bhikṣuḥ — a mendicant sannyāsī; abhūt — he
became; muniḥ — silent.
SB 11.23.32 He wandered about the earth,
sa cacāra mahīm etāṁ keeping his intelligence,
saṁyatātmendriyānilaḥ senses and life air under
bhikṣārthaṁ nagara-grāmān control. To beg charity he
asaṅgo ’lakṣito ’viśat traveled alone to various cities
and villages. He did not
saḥ — he; cacāra — wandered; mahīm — the earth; etām — this; saṁyata advertise his advanced
— controlled; ātma — his consciousness; indriya — senses; anilaḥ — and spiritual position and thus was
vital air; bhikṣā-artham — for the purpose of taking charity; nagara — the not recognized by others.
cities; grāmān — and villages; asaṅgaḥ — without any association;
alakṣitaḥ — not making himself prominent, thus unrecognized; aviśat — he
entered.
SB 11.23.33 O kind Uddhava, seeing him
taṁ vai pravayasaṁ bhikṣum as an old, dirty beggar, rowdy
avadhūtam asaj-janāḥ persons would dishonor him
dṛṣṭvā paryabhavan bhadra with many insults.
bahvībhiḥ paribhūtibhiḥ
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SB 11.23.35 When he was sitting on the
annaṁ ca bhaikṣya-sampannaṁ bank of a river about to
bhuñjānasya sarit-taṭe partake of the food that he had
mūtrayanti ca pāpiṣṭhāḥ collected by his begging, such
ṣṭhīvanty asya ca mūrdhani sinful rascals would come and
pass urine on it, and they
annam — food; ca — and; bhaikṣya — by his begging; sampannam — would dare to spit on his head.
acquired; bhuñjānasya — of him who was about to partake; sarit — of a
river; taṭe — on the shore; mūtrayanti — they urinate upon; ca — and;
pāpiṣṭhāḥ — most sinful persons; ṣṭhīvanti — they spit; asya — his; ca —
and; mūrdhani — on his head.
SB 11.23.36 Although he had taken a vow
yata-vācaṁ vācayanti of silence, they would try to
tāḍayanti na vakti cet make him speak, and if he did
tarjayanty apare vāgbhiḥ not speak they would beat him
steno ’yam iti vādinaḥ with sticks. Others would
badhnanti rajjvā taṁ kecid chastise him, saying, “This
badhyatāṁ badhyatām iti man is just a thief.” And others
would bind him up with rope,
yata-vācam — who had taken a vow of silence; vācayanti — they try to shouting, “Tie him up! Tie him
make speak; tāḍayanti — they beat; na vakti — he does not speak; cet — up!”
if; tarjayanti — they cajole; apare — others; vāgbhiḥ — with their words;
stenaḥ — thief; ayam — this person; iti — thus; vādinaḥ — saying;
badhnanti — they bind up; rajjvā — with rope; tam — him; kecit — some;
badhyatām badhyatām — “Bind him up! Bind him up!”; iti — thus saying.
SB 11.23.37 They would criticize and insult
kṣipanty eke ’vajānanta him, saying, “This man is just a
eṣa dharma-dhvajaḥ śaṭhaḥ hypocrite and a cheat. He
kṣīṇa-vitta imāṁ vṛttim makes a business of religion
agrahīt sva-janojjhitaḥ simply because he lost all his
wealth and his family threw
kṣipanti — they criticize; eke — some; avajānantaḥ — committing insults; him out.”
eṣaḥ — this person; dharma-dhvajaḥ — a religious hypocrite; śaṭhaḥ — a
cheater; kṣīṇa-vittaḥ — having lost his wealth; imām — this; vṛttim —
occupation; agrahīt — has taken; sva-jana — by his family; ujjhitaḥ —
turned out.
SB 11.23.38-39 Some would ridicule him by
aho eṣa mahā-sāro saying, “Just see this greatly
dhṛtimān giri-rāḍ iva powerful sage! He is as
maunena sādhayaty arthaṁ steadfast as the Himālaya
baka-vad dṛḍha-niścayaḥ Mountains. By practice of
silence he strives for his goal
ity eke vihasanty enam with great determination, just
eke durvātayanti ca like a heron.” Other persons
taṁ babandhur nirurudhur would pass foul air upon him,
yathā krīḍanakaṁ dvijam and sometimes others would
bind this twice-born brāhmaṇa
aho — just see; eṣaḥ — this person; mahā-sāraḥ — very powerful; in chains and keep him captive
dhṛtimān — steadfast; giri-rāṭ — the Himālaya Mountains; iva — just like; like a pet animal.
maunena — with his vow of silence; sādhayati — he is striving; artham —
for his goal; baka-vat — just like a heron; dṛḍha — firm; niścayaḥ — his
determination; iti — thus speaking; eke — some; vihasanti — ridicule;
enam — him; eke — some; durvātayanti — pass foul air; ca — and; tam —
him; babandhuḥ — they bound in chains; nirurudhuḥ — kept captive; yathā
— as; krīḍanakam — a pet animal; dvijam — that brāhmaṇa.
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SB 11.23.40 The brāhmaṇa understood that
evaṁ sa bhautikaṁ duḥkhaṁ all his suffering — from other
daivikaṁ daihikaṁ ca yat living beings, from the higher
bhoktavyam ātmano diṣṭaṁ forces of nature and from his
prāptaṁ prāptam abudhyata own body — was unavoidable,
being allotted to him by
evam — thus; saḥ — he; bhautikam — due to other living entities; providence.
duḥkham — suffering; daivikam — due to higher powers; daihikam — due
to his own body; ca — and; yat — whatever; bhoktavyam — destined to be
suffered; ātmanaḥ — his own; diṣṭam — allotted by destiny; prāptam
prāptam — whatever was received; abudhyata — he understood.
SB 11.23.41 Even while being insulted by
paribhūta imāṁ gāthām these low-class men who were
agāyata narādhamaiḥ trying to effect his downfall, he
pātayadbhiḥ sva dharma-stho remained steady in his spiritual
dhṛtim āsthāya sāttvikīm duties. Fixing his resolution in
the mode of goodness, he
paribhūtaḥ — insulted; imām — this; gāthām — song; agāyata — he sang; began to chant the following
nara-adhamaiḥ — by low-class men; pātayadbhiḥ — who were trying to song.
make him fall down; sva-dharma — in his own duty; sthaḥ — remaining
firm; dhṛtim — his resolution; āsthāya — fixing; sāttvikīm — in the mode of
goodness.
SB 11.23.42 The brāhmaṇa said: These
dvija uvāca people are not the cause of my
nāyaṁ jano me sukha-duḥkha-hetur happiness and distress.
na devatātmā graha-karma-kālāḥ Neither are the demigods, my
manaḥ paraṁ kāraṇam āmananti own body, the planets, my
saṁsāra-cakraṁ parivartayed yat past work, or time. Rather, it is
the mind alone that causes
dvijaḥ uvāca — the brāhmaṇa said; na — not; ayam — these; janaḥ — happiness and distress and
people; me — my; sukha — of happiness; duḥkha — and distress; hetuḥ perpetuates the rotation of
— the cause; na — nor; devatā — the demigods; ātmā — my own body; material life.
graha — the controlling planets; karma — my past work; kālāḥ — or time;
manaḥ — the mind; param — rather only; kāraṇaṁ — the cause; āmananti
— is called by standard authorities; saṁsāra — of material life; cakram —
the cycle; parivartayet — causes to rotate; yat — which.
SB 11.23.43 The powerful mind actuates
mano guṇān vai sṛjate balīyas the functions of the material
tataś ca karmāṇi vilakṣaṇāni modes, from which evolve the
śuklāni kṛṣṇāny atha lohitāni different kinds of material
tebhyaḥ sa-varṇāḥ sṛtayo bhavanti activities in the modes of
goodness, ignorance and
manaḥ — the mind; guṇān — the activities of the modes of nature; vai — passion. From the activities in
indeed; sṛjate — manifests; balīyaḥ — very strong; tataḥ — by those each of these modes develop
qualities; ca — and; karmāṇi — material activities; vilakṣaṇāni — of the corresponding statuses of
different varieties; śuklāni — white (in the mode of goodness); kṛṣṇāni — life.
black (in the mode of ignorance); atha — and; lohitāni — red (in the mode
of passion); tebhyaḥ — from those activities; sa-varṇāḥ — having the same
corresponding colors; sṛtayaḥ — created conditions; bhavanti — arise.
SB 11.23.44 Although present along with
anīha ātmā manasā samīhatā the struggling mind within the
hiraṇ-mayo mat-sakha udvicaṣṭe material body, the Supersoul is
manaḥ sva-liṅgaṁ parigṛhya kāmān not endeavoring, because He
juṣan nibaddho guṇa-saṅgato ’sau is already endowed with
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transcendental enlightenment.
anīhaḥ — not endeavoring; ātmā — the Supreme Soul; manasā — along Acting as my friend, He simply
with the mind; samīhatā — which is struggling; hiraṇ-mayaḥ — exhibiting witnesses from His
transcendental enlightenment; mat-sakhaḥ — my friend; udvicaṣṭe — looks transcendental position. I, the
down from above; manaḥ — the mind; sva-liṅgam — which projects the infinitesimal spirit soul, on the
image of the material world upon him (the soul); parigṛhya — embracing; other hand, have embraced
kāmān — objects of desire; juṣan — engaging with; nibaddhaḥ — becomes this mind, which is the mirror
bound; guṇa-saṅgataḥ — because of association with the modes of nature; reflecting the image of the
asau — that infinitesimal spirit soul. material world. Thus I have
become engaged in enjoying
objects of desire and am
entangled due to contact with
the modes of nature.
SB 11.23.45 Charity, prescribed duties,
dānaṁ sva-dharmo niyamo yamaś ca observance of major and
śrutaṁ ca karmāṇi ca sad-vratāni minor regulative principles,
sarve mano-nigraha-lakṣaṇāntāḥ hearing from scripture, pious
paro hi yogo manasaḥ samādhiḥ works and purifying vows all
have as their final aim the
dānam — giving of charity; sva-dharmaḥ — carrying out one’s prescribed subduing of the mind. Indeed,
duties; niyamaḥ — the regulations of day-to-day life; yamaḥ — the major concentration of the mind on
regulations of spiritual practice; ca — and; śrutam — listening to scripture; the Supreme is the highest
ca — and; karmāṇi — pious work; ca — and; sat — pure; vratāni — vows; yoga.
sarve — all; manaḥ-nigrahaḥ — the subduing of the mind; lakṣaṇa —
consisting of; antāḥ — their aim; paraḥ — supreme; hi — indeed; yogaḥ —
transcendental knowledge; manasaḥ — of the mind; samādhiḥ —
meditation on the Supreme in trance.
SB 11.23.46 If one’s mind is perfectly fixed
samāhitaṁ yasya manaḥ praśāntaṁ and pacified, then tell me what
dānādibhiḥ kiṁ vada tasya kṛtyam need does one have to
asaṁyataṁ yasya mano vinaśyad perform ritualistic charity and
dānādibhiś ced aparaṁ kim ebhiḥ other pious rituals? And if
one’s mind remains
samāhitam — perfectly fixed; yasya — whose; manaḥ — mind; praśāntam uncontrolled, lost in ignorance,
— pacified; dāna-ādibhiḥ — by charity and the other processes; kim — then of what use are these
what; vada — please tell; tasya — of those processes; kṛtyam — use; engagements for him?
asaṁyatam — uncontrolled; yasya — whose; manaḥ — mind; vinaśyat —
dissolving; dāna-ādibhiḥ — by these processes of charity and so on; cet —
if; aparam — further; kim — what use; ebhiḥ — of these.
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SB 11.23.48 Failing to conquer this
tam durjayaṁ śatrum asahya-vegam irrepressible enemy, the mind,
arun-tudaṁ tan na vijitya kecit whose urges are intolerable
kurvanty asad-vigraham atra martyair and who torments the heart,
mitrāṇy udāsīna-ripūn vimūḍhāḥ many people are completely
bewildered and create useless
tam — that; durjayam — difficult to conquer; śatrum — enemy; asahya — quarrel with others. Thus they
intolerable; vegam — whose urges; arum-tudam — capable of tormenting conclude that other people are
the heart; tat — therefore; na vijitya — failing to conquer over; kecit — either their friends, their
some people; kurvanti — they create; asat — useless; vigraham — quarrel; enemies or parties indifferent
atra — in this world; martyaiḥ — with mortal living beings; mitrāṇi — to them.
friends; udāsīna — indifferent persons; ripūn — and rivals; vimūḍhāḥ —
completely bewildered.
SB 11.23.49 Persons who identify with this
dehaṁ mano-mātram imaṁ gṛhītvā body, which is simply the
mamāham ity andha-dhiyo manuṣyāḥ product of the material mind,
eṣo ’ham anyo ’yam iti bhrameṇa are blinded in their
duranta-pāre tamasi bhramanti intelligence, thinking in terms
of “I” and “mine.” Because of
deham — the material body; manaḥ-mātram — coming simply from the their illusion of “this is I, but
mind; imam — this; gṛhītvā — having accepted; mama — mine; aham — I; that is someone else,” they
iti — thus; andha — blinded; dhiyaḥ — their intelligence; manuṣyāḥ — wander in endless darkness.
human beings; eṣaḥ — this; aham — I am; anyaḥ — someone else; ayam
— this is; iti — thus; bhrameṇa — by the illusion; duranta-pāre —
unsurpassable; tamasi — within the darkness; bhramanti — they wander.
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SB 11.26.2 A person fixed in
guṇa-mayyā jīva-yonyā transcendental knowledge is
vimukto jñāna-niṣṭhayā freed from conditioned life by
guṇeṣu māyā-mātreṣu giving up his false
dṛśyamāneṣv avastutaḥ identification with the products
vartamāno ’pi na pumān of the material modes of
yujyate ’vastubhir guṇaiḥ nature. Seeing these products
as simply illusion, he avoids
guṇa-mayyā — based on the modes of nature; jīva-yonyā — from the entanglement with the modes
cause of material life, false identification; vimuktaḥ — one who has become of nature, although constantly
completely free; jñāna — in transcendental knowledge; niṣṭhayā — by among them. Because the
being properly fixed; guṇeṣu — among the products of the modes of modes of nature and their
nature; māyā-mātreṣu — which are simply illusion; dṛśyamāneṣu — products are simply not real,
appearing before the eyes; avastutaḥ — although not real; vartamānaḥ — he does not accept them.
living; api — although; na — does not; pumān — that person; yujyate —
become entangled; avastubhiḥ — unreal; guṇaiḥ — with the manifestations
of the modes of nature.
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SB 11.26.6 Although for many years
kāmān atṛpto ’nujuṣan Purūravā had enjoyed sex
kṣullakān varṣa-yāminīḥ pleasure in the evening hours,
na veda yāntīr nāyāntīr still he was not satisfied by
urvaśy-ākṛṣṭa-cetanaḥ such insignificant enjoyment.
His mind was so attracted to
kāmān — lusty desires; atṛptaḥ — unsatiated; anujuṣan — gratifying; Urvaśī that he did not notice
kṣullakān — insignificant; varṣa — of many years; yāminīḥ — the nights; na how the nights were coming
veda — he did not know; yāntīḥ — going; na — nor; āyāntīḥ — and going.
approaching; urvaśī — by Urvaśī; ākṛṣṭa — attracted; cetanaḥ — his mind.
SB 11.26.7 King Aila said: Alas, just see
aila uvāca the extent of my delusion! This
aho me moha-vistāraḥ goddess was embracing me
kāma-kaśmala-cetasaḥ and held my neck in her grip.
devyā gṛhīta-kaṇṭhasya My heart was so polluted by
nāyuḥ-khaṇḍā ime smṛtāḥ lust that I had no idea how my
life was passing.
ailaḥ uvāca — King Purūravā said; aho — alas; me — my; moha — of the
delusion; vistāraḥ — the extent; kāma — by lust; kaśmala — contaminated;
cetasaḥ — my consciousness; devyā — by this goddess; gṛhīta — is
seized; kaṇṭhasya — whose neck; na — have not; āyuḥ — of my life span;
khaṇḍāḥ — the divisions; ime — these; smṛtāḥ — been taken notice of.
SB 11.26.8 That lady cheated me so much
nāhaṁ vedābhinirmuktaḥ that I did not even see the
sūryo vābhyudito ’muyā rising or setting of the sun.
mūṣito varṣa-pūgānāṁ Alas, for so many years I
batāhāni gatāny uta passed my days in vain!
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SB 11.26.11 Where are my so-called great
kutas tasyānubhāvaḥ syāt influence, power and
teja īśatvam eva vā sovereignty? Just like an ass
yo ’nvagacchaṁ striyaṁ yāntīṁ being kicked in the face by his
khara-vat pāda-tāḍitaḥ she-ass, I ran after that
woman, who had already
kutaḥ — where; tasya — of that person (myself); anubhāvaḥ — the given me up.
influence; syāt — is; tejaḥ — strength; īśatvam — sovereignty; eva —
indeed; vā — or; yaḥ — who; anvagaccham — ran after; striyam — this
woman; yāntīm — while going away; khara-vat — just like an ass; pāda —
by the foot; tāḍitaḥ — punished.
SB 11.26.12 What is the use of a big
kiṁ vidyayā kiṁ tapasā education or the practice of
kiṁ tyāgena śrutena vā austerities and renunciation,
kiṁ viviktena maunena and what is the use of studying
strībhir yasya mano hṛtam religious scriptures, of living in
solitude and silence, if, after all
kim — what is the use; vidyayā — of knowledge; kim — what; tapasā — of that, one’s mind is stolen by a
austerities; kim — what; tyāgena — of renunciation; śrutena — of having woman?
studied the scriptures; vā — or; kim — what; viviktena — of solitude;
maunena — of silence; strībhiḥ — by women; yasya — whose; manaḥ —
the mind; hṛtam — taken away.
SB 11.26.13 To hell with me! I am such a
svārthasyākovidaṁ dhiṅ māṁ fool that I didn’t even know
mūrkhaṁ paṇḍita-māninam what was good for me,
yo ’ham īśvaratāṁ prāpya although I arrogantly thought I
strībhir go-khara-vaj jitaḥ was highly intelligent. Although
I achieved the exalted position
sva-arthasya — his own best interest; akovidam — who does not know; of a lord, I allowed myself to
dhik — to hell; mām — with me; mūrkham — a fool; paṇḍita-māninam — be conquered by women as if I
imagining himself to be a great scholar; yaḥ — who; aham — I; īśvaratām were a bullock or a jackass.
— the position of lordship; prāpya — achieving; strībhiḥ — by women; go-
khara-vat — like a bullock or an ass; jitaḥ — conquered.
SB 11.26.14 Even after I had served the so-
sevato varṣa-pūgān me called nectar of the lips of
urvaśyā adharāsavam Urvaśī for many years, my
na tṛpyaty ātma-bhūḥ kāmo lusty desires kept rising again
vahnir āhutibhir yathā and again within my heart and
were never satisfied, just like a
sevataḥ — who was serving; varṣa-pūgān — for many years; me — my; fire that can never be
urvaśyāḥ — of Urvaśī; adhara — of the lips; āsavam — the nectar; na extinguished by the oblations
tṛpyati — never became satisfied; ātma-bhūḥ — born from the mind; of ghee poured into its flames.
kāmaḥ — the lust; vahniḥ — fire; āhutibhiḥ — by oblations; yathā — just
as.
SB 11.26.15 Who but the Supreme
puṁścalyāpahṛtaṁ cittaṁ Personality of Godhead, who
ko nv anyo mocituṁ prabhuḥ lies beyond material
ātmārāmeśvaram ṛte perception and is the Lord of
bhagavantam adhokṣajam self-satisfied sages, can
possibly save my
puṁścalyā — by a prostitute; apahṛtam — stolen; cittam — the intelligence; consciousness, which has
kaḥ — who; nu — indeed; anyaḥ — other person; mocitum — to free; been stolen by a prostitute?
prabhuḥ — is capable; ātma-ārāma — of the self-satisfied sages; īśvaram
— the Lord; ṛte — except for; bhagavantam — the Supreme Personality of
Godhead; adhokṣajam — who lies beyond the purview of material senses.
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SB 11.26.16 Because I allowed my
bodhitasyāpi devyā me intelligence to become dull and
sūkta-vākyena durmateḥ because I failed to control my
mano-gato mahā-moho senses, the great confusion in
nāpayāty ajitātmanaḥ my mind did not go away,
even though Urvaśī herself
bodhitasya — who had been informed; api — even; devyā — by the gave me wise counsel with
goddess Urvaśī; me — of me; su-ukta — well-spoken; vākyena — by well-spoken words.
words; durmateḥ — whose intelligence was dull; manaḥ-gataḥ — within the
mind; mahā-mohaḥ — the great confusion; na apayāti — did not cease;
ajita-ātmanaḥ — who had failed to control his senses.
SB 11.26.17 How can I blame her for my
kim etayā no ’pakṛtaṁ trouble when I myself am
rajjvā vā sarpa-cetasaḥ ignorant of my real, spiritual
draṣṭuḥ svarūpāviduṣo nature? I did not control my
yo ’haṁ yad ajitendriyaḥ senses, and so I am like a
person who mistakenly sees a
kim — what; etayā — by her; naḥ — to us; apakṛtam — offense has been harmless rope as a snake.
done; rajjvā — by a rope; vā — or; sarpa-cetasaḥ — who is thinking it to be
a snake; draṣṭuḥ — of such a seer; svarūpa — the real identity; aviduṣaḥ
— who does not understand; yaḥ — who; aham — I; yat — because of;
ajita-indriyaḥ — having not controlled the senses.
SB 11.26.18 What is this polluted body
kvāyaṁ malīmasaḥ kāyo anyway — so filthy and full of
daurgandhyādy-ātmako ’śuciḥ bad odors? I was attracted by
kva guṇāḥ saumanasyādyā the fragrance and beauty of a
hy adhyāso ’vidyayā kṛtaḥ woman’s body, but what are
those so-called attractive
kva — where; ayam — this; malīmasaḥ — very filthy; kāyaḥ — material features? They are simply a
body; daurgandhya — bad odor; ādi — and so on; ātmakaḥ — consisting false covering created by
of; aśuciḥ — unclean; kva — where; guṇāḥ — the so-called good qualities; illusion.
saumanasya — the fragrance and tenderness of flowers; ādyāḥ — and so
on; hi — certainly; adhyāsaḥ — the superficial imposition; avidyayā — by
ignorance; kṛtaḥ — created.
SB 11.26.19-20 One can never decide whose
pitroḥ kiṁ svaṁ nu bhāryāyāḥ property the body actually is.
svāmino ’gneḥ śva-gṛdhrayoḥ Does it belong to one’s
kim ātmanaḥ kiṁ suhṛdām parents, who have given birth
iti yo nāvasīyate to it, to one’s wife, who gives it
pleasure, or to one’s employer,
tasmin kalevare ’medhye who orders the body around?
tuccha-niṣṭhe viṣajjate Is it the property of the funeral
aho su-bhadraṁ su-nasaṁ fire or of the dogs and jackals
su-smitaṁ ca mukhaṁ striyaḥ who may ultimately devour it?
Is it the property of the
pitroḥ — of the parents; kim — whether; svam — the property; nu — or; indwelling soul, who partakes
bhāryāyāḥ — of the wife; svāminaḥ — of the employer; agneḥ — of the in its happiness and distress,
fire; śva-gṛdhrayoḥ — of the dogs and vultures; kim — whether; ātmanaḥ or does the body belong to
— of the soul; kim — whether; suhṛdām — of friends; iti — thus; yaḥ — intimate friends who
who; na avasīyate — can never decide; tasmin — to that; kalevare — encourage and help it?
material body; amedhye — abominable; tuccha-niṣṭhe — heading toward Although a man never
the lowest destination; viṣajjate — becomes attached; aho — ah; su- definitely ascertains the
bhadram — very attractive; su-nasam — having a beautiful nose; su- proprietor of the body, he
smitam — beautiful smile; ca — and; mukham — the face; striyaḥ — of a becomes most attached to it.
woman. The material body is a polluted
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material form heading toward
a lowly destination, yet when a
man stares at the face of a
woman he thinks, “What a
good-looking lady! What a
charming nose she’s got, and
see her beautiful smile!”
SB 11.26.21 What difference is there
tvaṅ-māṁsa-rudhira-snāyu- between ordinary worms and
medo-majjāsthi-saṁhatau persons who try to enjoy this
viṇ-mūtra-pūye ramatāṁ material body composed of
kṛmīṇāṁ kiyad antaram skin, flesh, blood, muscle, fat,
marrow, bone, stool, urine and
tvak — out of skin; māṁsa — flesh; rudhira — blood; snāyu — muscle; pus?
medaḥ — fat; majjā — marrow; asthi — and bone; saṁhatau — composed;
viṭ — of stool; mūtra — urine; pūye — and pus; ramatām — enjoying;
kṛmīṇām — compared to the worms; kiyat — how much; antaram —
difference.
SB 11.26.22 Yet even one who theoretically
athāpi nopasajjeta understands the actual nature
strīṣu straiṇeṣu cārtha-vit of the body should never
viṣayendriya-saṁyogān associate with women or with
manaḥ kṣubhyati nānyathā men attached to women. After
all, the contact of the senses
atha api — yet therefore; na upasajjeta — he should never make contact; with their objects inevitably
strīṣu — with women; straiṇeṣu — with men who are attached to women; agitates the mind.
ca — or; artha-vit — one who knows what is best for him; viṣaya — of the
objects of enjoyment; indriya — with the senses; saṁyogāt — because of
the connection; manaḥ — the mind; kṣubhyati — becomes agitated; na —
not; anyathā — otherwise.
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SB 11.26.25 The Supreme Personality of
śrī-bhagavān uvāca Godhead said: Having thus
evaṁ pragāyan nṛpa-deva-devaḥ chanted this song, Mahārāja
sa urvaśī-lokam atho vihāya Purūravā, eminent among the
ātmānam ātmany avagamya māṁ vai demigods and human beings,
upāramaj jñāna-vidhūta-mohaḥ gave up the position he had
achieved in the planet of
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; evam — Urvaśī. His illusion cleansed
in this way; pragāyan — singing; nṛpa — among men; deva — and among away by transcendental
demigods; devaḥ — who was eminent; saḥ — he, King Purūravā; urvaśī- knowledge, he understood Me
lokam — the planet of Urvaśī, Gandharvaloka; atha u — then; vihāya — to be the Supreme Soul within
giving up; ātmānam — the Supreme Soul; ātmani — within his own heart; his heart and so at last
avagamya — realizing; mām — Me; vai — indeed; upāramat — he became achieved peace.
peaceful; jñāna — by transcendental knowledge; vidhūta — removed;
mohaḥ — his illusion.
SB 11.26.26 An intelligent person should
tato duḥsaṅgam utsṛjya therefore reject all bad
satsu sajjeta buddhimān association and instead take
santa evāsya chindanti up the association of saintly
mano-vyāsaṅgam uktibhiḥ devotees, whose words cut off
the excessive attachment of
tataḥ — therefore; duḥsaṅgam — bad association; utsṛjya — throwing one’s mind.
away; satsu — to saintly devotees; sajjeta — he should become attached;
buddhi-mān — one who is intelligent; santaḥ — saintly persons; eva —
only; asya — his; chindanti — cut off; manaḥ — of the mind; vyāsaṅgam —
excessive attachment; uktibhiḥ — by their words.
SB 11.26.27 My devotees fix their minds on
santo ’napekṣā mac-cittāḥ Me and do not depend upon
praśāntāḥ sama-darśinaḥ anything material. They are
nirmamā nirahaṅkārā always peaceful, endowed
nirdvandvā niṣparigrahāḥ with equal vision, and free
from possessiveness, false
santaḥ — the saintly devotees; anapekṣāḥ — not dependent on anything ego, duality and greed.
material; mat-cittāḥ — who have fixed their minds on Me; praśāntāḥ —
completely peaceful; sama-darśinaḥ — endowed with equal vision;
nirmamāḥ — free from possessiveness; nirahaṅkārāḥ — free from false
ego; nirdvandvāḥ — free from all dualities; niṣparigrahāḥ — free from
greed.
SB 11.26.28 O greatly fortunate Uddhava,
teṣu nityaṁ mahā-bhāga in the association of such
mahā-bhāgeṣu mat-kathāḥ saintly devotees there is
sambhavanti hi tā nṝṇāṁ constant discussion of Me, and
juṣatāṁ prapunanty agham those partaking in this
chanting and hearing of My
teṣu — among them; nityam — constantly; mahā-bhāga — O greatly glories are certainly purified of
fortunate Uddhava; mahā-bhāgeṣu — among these greatly fortunate all sins.
devotees; mat-kathāḥ — discussions about Me; sambhavanti — arise; hi —
indeed; tāḥ — these topics; nṝṇām — of persons; juṣatām — who are
partaking in them; prapunanti — totally purify; agham — the sins.
SB 11.26.29 Whoever hears, chants and
tā ye śṛṇvanti gāyanti respectfully takes to heart
hy anumodanti cādṛtāḥ these topics about Me
mat-parāḥ śraddadhānāś ca becomes faithfully dedicated to
bhaktiṁ vindanti te mayi Me and thus achieves My
devotional service.
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tāḥ — those topics; ye — persons who; śṛṇvanti — hear; gāyanti — chant;
hi — indeed; anumodanti — take to heart; ca — and; ādṛtāḥ — with
respect; mat-parāḥ — dedicated to Me; śraddadhānāḥ — faithful; ca —
and; bhaktim — devotional service; vindanti — achieve; te — they; mayi —
for Me.
SB 11.26.30 What more remains to be
bhaktiṁ labdhavataḥ sādhoḥ accomplished for the perfect
kim anyad avaśiṣyate devotee after achieving
mayy ananta-guṇe brahmaṇy devotional service unto Me,
ānandānubhavātmani the Supreme Absolute Truth,
whose qualities are
bhaktim — devotional service to the Supreme Lord; labdhavataḥ — who innumerable and who am the
has achieved; sādhoḥ — for the devotee; kim — what; anyat — else; embodiment of all ecstatic
avaśiṣyate — remains; mayi — to Me; ananta-guṇe — whose qualities are experience?
countless; brahmaṇi — to the Absolute Truth; ānanda — of ecstasy;
anubhava — the experience; ātmani — who comprises.
SB 11.26.31 Just as cold, fear and
yathopaśrayamāṇasya darkness are eradicated for
bhagavantaṁ vibhāvasum one who has approached the
śītaṁ bhayaṁ tamo ’pyeti sacrificial fire, so dullness, fear
sādhūn saṁsevatas tathā and ignorance are destroyed
for one engaged in serving the
yathā — just as; upaśrayamāṇasya — of one who is approaching; devotees of the Lord.
bhagavantam — the powerful; vibhāvasum — fire; śītam — cold; bhayam
— fear; tamaḥ — darkness; apyeti — are removed; sādhūn — saintly
devotees; saṁsevataḥ — for one who is serving; tathā — similarly.
SB 11.26.32 The devotees of the Lord,
nimajjyonmajjatāṁ ghore peacefully fixed in absolute
bhavābdhau paramāyaṇam knowledge, are the ultimate
santo brahma-vidaḥ śāntā shelter for those who are
naur dṛḍhevāpsu majjatām repeatedly rising and falling
within the fearful ocean of
nimajjya — of those who are submerging; unmajjatām — and rising again; material life. Such devotees
ghore — in the horrible; bhava — of material life; abdhau — ocean; parama are just like a strong boat that
— supreme; ayanam — shelter; santaḥ — saintly devotees; brahma-vidaḥ comes to rescue persons who
— who understand the Absolute Truth; śāntāḥ — peaceful; nauḥ — a boat; are at the point of drowning.
dṛḍhā — strong; iva — just as; apsu — in the water; majjatām — for those
who are drowning.
SB 11.26.33 Just as food is the life of all
annaṁ hi prāṇināṁ prāṇa creatures, just as I am the
ārtānāṁ śaraṇaṁ tv aham ultimate shelter for the
dharmo vittaṁ nṛṇāṁ pretya distressed, and just as religion
santo ’rvāg bibhyato ’raṇam is the wealth of those who are
passing away from this world,
annam — food; hi — indeed; prāṇinām — of living entities; prāṇaḥ — the so My devotees are the only
very life; ārtānām — of those who are distressed; śaraṇam — the shelter; refuge of persons fearful of
tu — and; aham — I; dharmaḥ — religion; vittam — the wealth; nṛṇām — of falling into a miserable
men; pretya — when they have passed away from this world; santaḥ — the condition of life.
devotees; arvāk — of going downward; bibhyataḥ — for those who are
fearful; araṇam — the refuge.
SB 11.26.34 My devotees bestow divine
santo diśanti cakṣūṁṣi eyes, whereas the sun allows
bahir arkaḥ samutthitaḥ only external sight, and that
devatā bāndhavāḥ santaḥ only when it is risen in the sky.
santa ātmāham eva ca My devotees are one’s real
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worshipable deities and real
santaḥ — the devotees; diśanti — bestow; cakṣūṁṣi — eyes; bahiḥ — family; they are one’s own self,
external; arkaḥ — the sun; samutthitaḥ — when it is fully risen; devatāḥ — and ultimately they are
worshipable deities; bāndhavāḥ — relatives; santaḥ — the devotees; nondifferent from Me.
santaḥ — the devotees; ātmā — one’s very soul; aham — Myself; eva ca
— as well.
SB 11.26.35 Thus losing his desire to be on
vaitasenas tato ’py evam the same planet as Urvaśī,
urvaśyā loka-niṣpṛhaḥ Mahārāja Purūravā began to
mukta-saṅgo mahīm etām wander the earth free of all
ātmārāmaś cacāra ha material association and
completely satisfied within the
vaitasenaḥ — King Purūravā; tataḥ api — for that reason; evam — thus; self.
urvaśyāḥ — of Urvaśī; loka — of being on the same planet; niṣpṛhaḥ —
freed from the desire; mukta — liberated; saṅgaḥ — from all material
association; mahīm — the earth; etām — this; ātma-ārāmaḥ — self-
satisfied; cacāra — he traveled; ha — indeed.
mama — mine; eva — indeed; iyam — this; mahī — land; kṛtsnā — entire;
na — not; te — yours; mūḍha — you fool; iti vādinaḥ — thus speaking;
spardhamānāḥ — quarreling; mithaḥ — each other; ghnanti — they kill;
mriyante — they are killed; mat-kṛte — for my sake; nṛpāḥ — kings.
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SB 12.3.9-13
pṛthuḥ purūravā gādhir
nahuṣo bharato ’rjunaḥ
māndhātā sagaro rāmaḥ
khaṭvāṅgo dhundhuhā raghuḥ
tṛṇabindur yayātiś ca
śaryātiḥ śantanur gayaḥ
bhagīrathaḥ kuvalayāśvaḥ
kakutstho naiṣadho nṛgaḥ
hiraṇyakaśipur vṛtro
rāvaṇo loka-rāvaṇaḥ
namuciḥ śambaro bhaumo
hiraṇyākṣo ’tha tārakaḥ
pṛthuḥ purūravāḥ gādhiḥ — Mahārājas Pṛthu, Purūravā and Gādhi; nahuṣaḥ bharataḥ arjunaḥ — Nahuṣa,
Bharata and Kārtavīrya Arjuna; māndhātā sagaraḥ rāmaḥ — Māndhātā, Sagara and Rāma; khaṭvāṅgaḥ
dhundhuhā raghuḥ — Khaṭvāṅga, Dhundhuhā and Raghu; tṛṇabinduḥ yayātiḥ ca — Tṛṇabindu and Yayāti;
śaryātiḥ śantanuḥ gayaḥ — Śaryāti, Śantanu and Gaya; bhagīrathaḥ kuvalayāśvaḥ — Bhagīratha and
Kuvalayāśva; kakutsthaḥ naiṣadhaḥ nṛgaḥ — Kakutstha, Naiṣadha and Nṛga; hiraṇyakaśipuḥ vṛtraḥ —
Hiraṇyakaśipu and Vṛtrāsura; rāvaṇaḥ — Rāvaṇa; loka-rāvaṇaḥ — who made the whole world cry; namuciḥ
śambaraḥ bhaumaḥ — Namuci, Śambara and Bhauma; hiraṇyākṣaḥ — Hiraṇyākṣa; atha — and; tārakaḥ —
Tāraka; anye — others; ca — as well; bahavaḥ — many; daityāḥ — demons; rājānaḥ — kings; ye — who;
mahā-īśvarāḥ — great controllers; sarve — all of them; sarva-vidaḥ — all-knowing; śūrāḥ — heroes; sarve
— all; sarva-jitaḥ — all-conquering; ajitāḥ — unconquerable; mamatām — possessiveness; mayi — for me;
avartanta — they lived; kṛtvā — expressing; uccaiḥ — to a great degree; martya-dharmiṇaḥ — subject to the
laws of birth and death; kathā-avaśeṣāḥ — remaining merely as historical narrations; kālena — by the force
of time; hi — indeed; akṛta-arthāḥ — incomplete in perfecting their desires; kṛtāḥ — they have been made;
vibho — O Lord.
“Such kings as Pṛthu, Purūravā, Gādhi, Nahuṣa, Bharata, Kārtavīrya Arjuna, Māndhātā, Sagara, Rāma,
Khaṭvāṅga, Dhundhuhā, Raghu, Tṛṇabindu, Yayāti, Śaryāti, Śantanu, Gaya, Bhagīratha, Kuvalayāśva,
Kakutstha, Naiṣadha, Nṛga, Hiraṇyakaśipu, Vṛtra, Rāvaṇa, who made the whole world lament, Namuci,
Śambara, Bhauma, Hiraṇyākṣa and Tāraka, as well as many other demons and kings who possessed great
powers of control over others, were all full of knowledge, heroic, all-conquering and unconquerable.
Nevertheless, O almighty Lord, although they lived their lives intensely trying to possess me, these kings
were subject to the passage of time, which reduced them all to mere historical accounts. None of them could
permanently establish their rule.”
SB 12.3.14 Śukadeva Gosvāmī said: O
kathā imās te kathitā mahīyasāṁ mighty Parīkṣit, I have related
vitāya lokeṣu yaśaḥ pareyuṣām to you the narrations of all
vijñāna-vairāgya-vivakṣayā vibho these great kings, who spread
vaco-vibhūtīr na tu pāramārthyam their fame throughout the world
and then departed. My real
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kathāḥ — the narrations; imāḥ — these; te — unto you; kathitāḥ — have purpose was to teach
been spoken; mahīyasām — of great kings; vitāya — spreading; lokeṣu — transcendental knowledge and
throughout all the worlds; yaśaḥ — their fame; pareyuṣām — who have renunciation. Stories of kings
departed; vijñāna — transcendental knowledge; vairāgya — and lend power and opulence to
renunciation; vivakṣayā — with the desire for teaching; vibho — O mighty these narrations but do not in
Parīkṣit; vacaḥ — of words; vibhūtīḥ — the decoration; na — not; tu — themselves constitute the
but; pārama-arthyam — of the most essential purport. ultimate aspect of knowledge.
SB 12.3.15 The person who desires pure
yas tūttamaḥ-śloka-guṇānuvādaḥ devotional service to Lord
saṅgīyate ’bhīkṣṇam amaṅgala-ghnaḥ Kṛṣṇa should hear the
tam eva nityaṁ śṛṇuyād abhīkṣṇaṁ narrations of Lord
kṛṣṇe ’malāṁ bhaktim abhīpsamānaḥ Uttamaḥśloka’s glorious
qualities, the constant chanting
yaḥ — which; tu — on the other hand; uttamaḥ-śloka — of the Supreme of which destroys everything
Personality of Godhead, who is praised in transcendental verses; guṇa — inauspicious. The devotee
of the qualities; anuvādaḥ — the recounting; saṅgīyate — is sung; should engage in such listening
abhīkṣṇam — always; amaṅgala-ghnaḥ — which destroys everything in regular daily assemblies and
inauspicious; tam — that; eva — indeed; nityam — regularly; śṛṇuyāt — should also continue his
one should hear; abhīkṣṇam — constantly; kṛṣṇe — unto Lord Kṛṣṇa; hearing throughout the day.
amalām — untainted; bhaktim — devotional service; abhīpsamānaḥ — he
who desires.
SB 12.3.16 King Parīkṣit said: My lord, how
śrī-rājovāca can persons living in the Age of
kenopāyena bhagavan Kali rid themselves of the
kaler doṣān kalau janāḥ cumulative contamination of
vidhamiṣyanty upacitāṁs this age? O great sage, please
tan me brūhi yathā mune explain this to me.
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SB 12.3.38 Uncultured men will accept
śūdrāḥ pratigrahīṣyanti charity on behalf of the Lord
tapo-veṣopajīvinaḥ and will earn their livelihood by
dharmaṁ vakṣyanty adharma-jñā making a show of austerity and
adhiruhyottamāsanam wearing a mendicant’s dress.
Those who know nothing about
śūdrāḥ — lowly, common workers; pratigrahīṣyanti — will accept religious religion will mount a high seat
charity; tapaḥ — by shows of austerity; veṣa — and by dressing as and presume to speak on
mendicants; upajīvinaḥ — earning their living; dharmam — the principles religious principles.
of religion; vakṣyanti — will speak about; adharma-jñāḥ — those who
know nothing about religion; adhiruhya — mounting; uttama-āsanam — a
high seat.
SB 12.3.39-40 In the Age of Kali, people’s
nityam udvigna-manaso minds will always be agitated.
durbhikṣa-kara-karśitāḥ They will become emaciated by
niranne bhū-tale rājan famine and taxation, my dear
anāvṛṣṭi-bhayāturāḥ King, and will always be
disturbed by fear of drought.
vāso-’nna-pāna-śayana- They will lack adequate
vyavāya-snāna-bhūṣaṇaiḥ clothing, food and drink, will be
hīnāḥ piśāca-sandarśā unable to properly rest, have
bhaviṣyanti kalau prajāḥ sex or bathe themselves, and
will have no ornaments to
nityam — constantly; udvigna — agitated; manasaḥ — their minds; decorate their bodies. In fact,
durbhikṣa — by famine; kara — and taxes; karśitāḥ — emaciated; niranne the people of Kali-yuga will
— when there is no food to be found; bhū-tale — upon the surface of the gradually come to appear like
earth; rājan — O King Parīkṣit; anāvṛṣṭi — of drought; bhaya — because ghostly, haunted creatures.
of fear; āturāḥ — anxious; vāsaḥ — clothing; anna — food; pāna — drink;
śayana — rest; vyavāya — sex; snāna — bathing; bhūṣaṇaiḥ — and
personal ornaments; hīnāḥ — lacking; piśāca-sandarśāḥ — appearing just
like ghostly demons; bhaviṣyanti — they will become; kalau — in the Age
of Kali; prajāḥ — the people.
SB 12.3.41 In Kali-yuga men will develop
kalau kākiṇike ’py arthe hatred for each other even over
vigṛhya tyakta-sauhṛdāḥ a few coins. Giving up all
tyakṣyanti ca priyān prāṇān friendly relations, they will be
haniṣyanti svakān api ready to lose their own lives
and kill even their own
kalau — in the Age of Kali; kākiṇike — of a small coin; api — even; arthe relatives.
— for the sake; vigṛhya — developing enmity; tyakta — abandoning;
sauhṛdāḥ — friendly relations; tyakṣyanti — they will reject; ca — and;
priyān — dear; prāṇān — their own lives; haniṣyanti — they will kill;
svakān — their own relatives; api — even.
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SB 12.3.43 O King, in the Age of Kali
kalau na rājan jagatāṁ paraṁ guruṁ people’s intelligence will be
tri-loka-nāthānata-pāda-paṅkajam diverted by atheism, and they
prāyeṇa martyā bhagavantam acyutaṁ will almost never offer sacrifice
yakṣyanti pāṣaṇḍa-vibhinna-cetasaḥ to the Supreme Personality of
Godhead, who is the supreme
kalau — in the Age of Kali; na — not; rājan — O King; jagatām — of the spiritual master of the universe.
universe; param — the supreme; gurum — spiritual master; tri-loka — of Although the great personalities
the three worlds; nātha — by the various masters; ānata — bowed down who control the three worlds all
to; pāda-paṅkajam — whose lotus feet; prāyeṇa — for the most part; bow down to the lotus feet of
martyāḥ — human beings; bhagavantam — the Personality of Godhead; the Supreme Lord, the petty
acyutam — Lord Acyuta; yakṣyanti — they will offer sacrifice; pāṣaṇḍa — and miserable human beings of
by atheism; vibhinna — diverted; cetasaḥ — their intelligence. this age will not do so.
SB 12.3.44 Terrified, about to die, a man
yan-nāmadheyaṁ mriyamāṇa āturaḥ collapses on his bed. Although
patan skhalan vā vivaśo gṛṇan pumān his voice is faltering and he is
vimukta-karmārgala uttamāṁ gatiṁ hardly conscious of what he is
prāpnoti yakṣyanti na taṁ kalau janāḥ saying, if he utters the holy
name of the Supreme Lord he
yat — whose; nāmadheyam — name; mriyamāṇaḥ — a person who is can be freed from the reaction
dying; āturaḥ — distressed; patan — collapsing; skhalan — voice faltering; of his fruitive work and achieve
vā — or; vivaśaḥ — helplessly; gṛṇan — chanting; pumān — a person; the supreme destination. But
vimukta — freed; karma — of fruitive work; argalaḥ — from the chains; still people in the Age of Kali
uttamām — the topmost; gatim — destination; prāpnoti — achieves; will not worship the Supreme
yakṣyanti na — they do not worship; tam — Him, the Personality of Lord.
Godhead; kalau — in the Age of Kali; janāḥ — people.
SB 12.3.45 In the Kali-yuga, objects, places
puṁsāṁ kali-kṛtān doṣān and even individual
dravya-deśātma-sambhavān personalities are all polluted.
sarvān harati citta-stho The almighty Personality of
bhagavān puruṣottamaḥ Godhead, however, can
remove all such contamination
puṁsām — of men; kali-kṛtān — created by the influence of Kali; doṣān — from the life of one who fixes
the faults; dravya — objects; deśa — space; ātma — and personal nature; the Lord within his mind.
sambhavān — based upon; sarvān — all; harati — steals away; citta-
sthaḥ — situated within the heart; bhagavān — the almighty Lord; puruṣa-
uttamaḥ — the Supreme Person.
SB 12.3.46 If a person hears about,
śrutaḥ saṅkīrtito dhyātaḥ glorifies, meditates upon,
pūjitaś cādṛto ’pi vā worships or simply offers great
nṛṇāṁ dhunoti bhagavān respect to the Supreme Lord,
hṛt-stho janmāyutāśubham who is situated within the heart,
the Lord will remove from his
śrutaḥ — heard; saṅkīrtitaḥ — glorified; dhyātaḥ — meditated upon; mind the contamination
pūjitaḥ — worshiped; ca — and; ādṛtaḥ — venerated; api — even; vā — accumulated during many
or; nṛṇām — of men; dhunoti — cleanses away; bhagavān — the thousands of lifetimes.
Supreme Personality of Godhead; hṛt-sthaḥ — seated within their hearts;
janma-ayuta — of thousands of births; aśubham — the inauspicious
contamination.
SB 12.3.47 Just as fire applied to gold
yathā hemni sthito vahnir removes any discoloration
durvarṇaṁ hanti dhātu-jam caused by traces of other
evam ātma-gato viṣṇur metals, Lord Viṣṇu within the
yoginām aśubhāśayam heart purifies the minds of the
yogīs.
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yathā — just as; hemni — in gold; sthitaḥ — situated; vahniḥ — fire;
durvarṇam — the discoloration; hanti — destroys; dhātu-jam — due to the
taint of other metals; evam — in the same way; ātma-gataḥ — having
entered the soul; viṣṇuḥ — Lord Viṣṇu; yoginām — of the yogīs; aśubha-
āśayam — the dirty mind.
SB 12.3.48 By one’s engaging in the
vidyā-tapaḥ-prāṇa-nirodha-maitrī- processes of demigod worship,
tīrthābhiṣeka-vrata-dāna-japyaiḥ austerities, breath control,
nātyanta-śuddhiṁ labhate ’ntarātmā compassion, bathing in holy
yathā hṛdi-sthe bhagavaty anante places, strict vows, charity and
chanting of various mantras,
vidyā — by worship of demigods; tapaḥ — austerities; prāṇa-nirodha — one’s mind cannot attain the
exercise of breath control; maitrī — compassion; tīrtha-abhiṣeka — same absolute purification as
bathing in holy places; vrata — strict vows; dāna — charity; japyaiḥ — and that achieved when the
chanting of various mantras; na — not; atyanta — complete; śuddhim — unlimited Personality of
purification; labhate — can achieve; antaḥ-ātmā — the mind; yathā — as; Godhead appears within one’s
hṛdi-sthe — when He is present within the heart; bhagavati — the heart.
Personality of Godhead; anante — the unlimited Lord.
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SB 12.3.52 Whatever result was obtained
kṛte yad dhyāyato viṣṇuṁ in Satya-yuga by meditating on
tretāyāṁ yajato makhaiḥ Viṣṇu, in Tretā-yuga by
dvāpare paricaryāyāṁ performing sacrifices, and in
kalau tad dhari-kīrtanāt Dvāpara-yuga by serving the
Lord’s lotus feet can be
kṛte — in the Satya-yuga; yat — which; dhyāyataḥ — from meditation; obtained in Kali-yuga simply by
viṣṇum — on Lord Viṣṇu; tretāyām — in the Tretā-yuga; yajataḥ — from chanting the Hare Kṛṣṇa mahā-
worshiping; makhaiḥ — by performing sacrifices; dvāpare — in the age of mantra.
Dvāpara; paricaryāyām — by worshiping the lotus feet of Kṛṣṇa; kalau —
in the Age of Kali; tat — that same result (can be achieved); hari-kīrtanāt
— simply by chanting the Hare Kṛṣṇa mahā-mantra.
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SB 3.28.33 With devotion steeped in love and
dhyānāyanaṁ prahasitaṁ bahulādharoṣṭha- affection, the yogī should meditate
bhāsāruṇāyita-tanu-dvija-kunda-paṅkti within the core of his heart upon
dhyāyet svadeha-kuhare ’vasitasya viṣṇor the laughter of Lord Viṣṇu. The
bhaktyārdrayārpita-manā na pṛthag didṛkṣet laughter of Viṣṇu is so captivating
that it can be easily meditated
dhyāna-ayanam — easily meditated upon; prahasitam — the laughter; upon. When the Supreme Lord is
bahula — abundant; adhara-oṣṭha — of His lips; bhāsa — by the laughing, one can see His small
splendor; aruṇāyita — rendered rosy; tanu — small; dvija — teeth; teeth, which resemble jasmine
kunda-paṅkti — like a row of jasmine buds; dhyāyet — he should buds rendered rosy by the
meditate upon; sva-deha-kuhare — in the core of his heart; avasitasya splendor of His lips. Once devoting
— who resides; viṣṇoḥ — of Viṣṇu; bhaktyā — with devotion; ārdrayā his mind to this, the yogī should no
— steeped in love; arpita-manāḥ — his mind being fixed; na — not; longer desire to see anything else.
pṛthak — anything else; didṛkṣet — he should desire to see.
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5.31 I worship Govinda, the
ālola-candraka-lasad-vanamālya-vaṁśī- primeval Lord, round
ratnāṅgadaṁ praṇaya-keli-kalā-vilāsam whose neck is swinging a
śyāmaṁ tri-bhaṅga-lalitaṁ niyata-prakāśaṁ garland of flowers
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi beautified with the moon-
locket, whose two hands
ālola — swinging; candraka — with a moon-locket; lasat — beautified; vana- are adorned with the flute
mālya — a garland of flowers; vaṁśī — flute; ratna-aṅgadam — adorned with and jeweled ornaments,
jeweled ornaments; praṇaya — of love; keli-kalā — in pastimes; vilāsam — who always revels in
who always revels; śyāmam — Śyāmasundara; tri-bhaṅga — bending in three pastimes of love, whose
places; lalitam — graceful; niyata — eternally; prakāśam — manifest; graceful threefold-bending
govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham form of Śyāmasundara is
— I; bhajāmi — worship. eternally manifest.
5.32 I worship Govinda, the
aṅgāni yasya sakalendriya-vṛtti-manti primeval Lord, whose
paśyanti pānti kalayanti ciraṁ jaganti transcendental form is full
ānanda-cinmaya-sad-ujjvala-vigrahasya of bliss, truth, substantiality
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi and is thus full of the most
dazzling splendor. Each of
aṅgāni — the limbs; yasya — of whom; sakala-indriya — of all the organs; the limbs of that
vṛtti-manti — possessing the functions; paśyanti — see; pānti — maintain; transcendental figure
kalayanti — manifest; ciram — eternally; jaganti — the universes; ānanda — possesses in Himself, the
bliss; cit — truth; maya — full of; sat — substantiality; ujjvala — full of dazzling full-fledged functions of all
splendor; vigrahasya — whose form; govindam — Govinda; ādi-puruṣam — the organs, and eternally
the original person; tam — Him; aham — I; bhajāmi — worship. sees, maintains and
manifests the infinite
universes, both spiritual
and mundane.
5.33 I worship Govinda, the
advaitam acyutam anādim ananta-rūpam primeval Lord, who is
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca inaccessible to the Vedas,
vedeṣu durlabham adurlabham ātma-bhaktau but obtainable by pure
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi unalloyed devotion of the
soul, who is without a
advaitam — without a second; acyutam — without decay; anādim — without a second, who is not subject
beginning; ananta-rūpam — whose form is endless, or who possesses to decay, is without a
unlimited forms; ādyam — the beginning; purāṇa-puruṣam — the most ancient beginning, whose form is
person; nava-yauvanam — a blooming youth; ca — also; vedeṣu — through endless, who is the
the Vedas; durlabham — inaccessible; adurlabham — not difficult to obtain; beginning, and the eternal
ātma-bhaktau — through pure devotion of the soul; govindam — Govinda; ādi- puruṣa; yet He is a person
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship. possessing the beauty of
blooming youth.
5.34 I worship Govinda, the
panthās tu koṭi-śata-vatsara-sampragamyo primeval Lord, only the tip
vāyor athāpi manaso muni-puṅgavānām of the toe of whose lotus
so 'py asti yat-prapada-sīmny avicintya-tattve feet is approached by the
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi yogīs who aspire after the
transcendental and betake
panthāḥ — the path; tu — but; koṭi-śata — thousands of millions; vatsara — of themselves to prāṇāyāma
years; sampragamyaḥ — extending over; vāyoḥ — of wind; atha api — or; by drilling the respiration;
manasaḥ — of the mind; muni-puṅgavānām — of the foremost jñānīs; saḥ — or by the jñānīs who try to
that (path); api — only; asti — is; yat — of whom; prapada — of the toe; sīmni find out the
— to the tip; avicintya-tattve — beyond material conception; govindam — nondifferentiated Brahman
Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi by the process of
— worship. elimination of the
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mundane, extending over
thousands of millions of
years.
5.35 He is an undifferentiated
eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ entity as there is no
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ distinction between
aṇḍāntara-stha-paramāṇu-cayāntara-stham- potency and the possessor
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi thereof. In His work of
creation of millions of
ekaḥ — one; api — although; asau — He; racayitum — to create; jagat-aṇḍa worlds, His potency
— of universes; koṭim — millions; yat — whose; śaktiḥ — potency; asti — remains inseparable. All
there is; jagat-aṇḍa-cayāḥ — all the universes; yat-antaḥ — within whom; the universes exist in Him
aṇḍa-antara-stha — which are scattered throughout the universe; parama- and He is present in His
aṇu-caya — the atoms; antara-stham — situated within; govindam — Govinda; fullness in every one of the
ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — atoms that are scattered
worship. throughout the universe, at
one and the same time.
Such is the primeval Lord
whom I adore.
5.36 I adore the same Govinda,
yad-bhāva-bhāvita-dhiyo manujās tathaiva the primeval Lord, in whose
samprāpya rūpa-mahimāsana-yāna-bhūṣāḥ praise men, who are
sūktair yam eva nigama-prathitaiḥ stuvanti imbued with devotion, sing
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi the mantra-sūktas told by
the Vedas, by gaining their
yat — for whom; bhāva — with devotion; bhāvita — are imbued; dhiyaḥ — appropriate beauty,
whose hearts; manujāḥ — men; tathā eva — similarly; samprāpya — having greatness, thrones,
gained; rūpa — beauty; mahima — greatness; āsana — thrones; yāna — conveyances and
conveyances; bhūṣāḥ — and ornaments; sūktaiḥ — by Vedic hymns; yam — ornaments.
whom; eva — certainly; nigama — by the Vedas; prathitaiḥ — told; stuvanti —
offer praise; govindam — Govinda; ādi-puruṣam — the original person; tam —
Him; aham — I; bhajāmi — worship.
5.37 I worship Govinda, the
ānanda-cinmaya-rasa-pratibhāvitābhis primeval Lord, residing in
tābhir ya eva nija-rūpatayā kalābhiḥ His own realm, Goloka,
goloka eva nivasaty akhilātma-bhūto with Rādhā, resembling His
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi own spiritual figure, the
embodiment of the ecstatic
ānanda — bliss; cit — and knowledge; maya — consisting of; rasa — mellows; potency possessed of the
prati — every second; bhāvitābhiḥ — who are engrossed with; tābhiḥ — with sixty-four artistic activities,
those; yaḥ — who; eva — certainly; nija-rūpatayā — with His own form; in the company of Her
kalābhiḥ — who are parts of portions of His pleasure potency; goloka — in confidantes [sakhīs],
Goloka Vṛndāvana; eva — certainly; nivasati — resides; akhila-ātma — as the embodiments of the
soul of all; bhūtaḥ — who exists; govindam — Govinda; ādi-puruṣam — the extensions of Her bodily
original personality; tam — Him; aham — I; bhajāmi — worship. form, permeated and
vitalized by His ever-
blissful spiritual rasa.
5.38 I worship Govinda, the
premāñjana-cchurita-bhakti-vilocanena primeval Lord, who is
santaḥ sadaiva hṛdayeṣu vilokayanti Śyāmasundara, Kṛṣṇa
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ Himself with inconceivable
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi innumerable attributes,
whom the pure devotees
prema — of love; añjana — with the salve; churita — tinged; bhakti — of see in their heart of hearts
devotion; vilocanena — with the eye; santaḥ — the pure devotees; sadā — with the eye of devotion
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always; eva — indeed; hṛdayeṣu — in their hearts; vilokayanti — see; yam — tinged with the salve of
whom; śyāma — dark blue; sundaram — beautiful; acintya — inconceivable; love.
guṇa — with attributes; svarūpam — whose nature is endowed; govindam —
Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi
— worship.
5.39 I worship Govinda, the
rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan primeval Lord, who
nānāvatāram akarod bhuvaneṣu kintu manifested Himself
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo personally as Kṛṣṇa and
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi the different avatāras in the
world in the forms of Rāma,
rāma-ādi — the incarnation of Lord Rāma, etc.; mūrtiṣu — in different forms; Nṛsiṁha, Vāmana, etc., as
kalā-niyamena — by the order of plenary portions; tiṣṭhan — existing; nānā — His subjective portions.
various; avatāram — incarnations; akarot — executed; bhuvaneṣu — within
the worlds; kintu — but; kṛṣṇaḥ — Lord Kṛṣṇa; svayam — personally;
samabhavat — appeared; paramaḥ — the supreme; pumān — person; yaḥ —
who; govindam — Govinda; ādi-puruṣam — the original person; tam — Him;
aham — I; bhajāmi — worship.
5.40 I worship Govinda, the
yasya prabhā prabhavato jagad-aṇḍa-koṭi- primeval Lord, whose
koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam effulgence is the source of
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ the nondifferentiated
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi Brahman mentioned in the
Upaniṣads, being
yasya — of whom; prabhā — the effulgence; prabhavataḥ — of one who differentiated from the
excels in power; jagat-aṇḍa — of universes; koṭi-koṭiṣu — in millions and infinity of glories of the
millions; aśeṣa — unlimited; vasudhā-ādi — with planets and other mundane universe appears
manifestations; vibhūti — with opulences; bhinnam — becoming variegated; as the indivisible, infinite,
tat — that; brahma — Brahman; niṣkalam — without parts; anantam — limitless, truth.
unlimited; aśeṣa-bhūtam — being complete; govindam — Govinda; ādi-
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
5.41 I worship Govinda, the
māyā hi yasya jagad-aṇḍa-śatāni sūte primeval Lord, who is the
traiguṇya-tad-viṣaya-veda-vitāyamānā absolute substantive
sattvāvalambi-para-sattvaṁ viśuddha-sattvam- principle being the ultimate
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi entity in the form of the
support of all existence
māyā — the external potency; hi — indeed; yasya — of whom; jagat-aṇḍa — whose external potency
of universes; śatāni — hundreds; sūte — brings forth; trai-guṇya — embodying embodies the threefold
the threefold mundane qualities; tat — of that; viṣaya — the subject matter; mundane qualities, viz.,
veda — the Vedic knowledge; vitāyamānā — diffusing; sattva-avalambi — the sattva, rajas, and tamas
support of all existence; para-sattvam — the ultimate entity; viśuddha-sattvam and diffuses the Vedic
— the absolute substantive principle; govindam — Govinda; ādi-puruṣam — knowledge regarding the
the original person; tam — Him; aham — I; bhajāmi — worship. mundane world.
5.42 I worship Govinda, the
ānanda-cinmaya-rasātmatayā manaḥsu primeval Lord, whose glory
yaḥ prāṇināṁ pratiphalan smaratām upetya ever triumphantly
līlāyitena bhuvanāni jayaty ajasram- dominates the mundane
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi world by the activity of His
own pastimes, being
ānanda — blissful; cit-maya — cognitive; rasa — of rasa; ātmatayā — due to reflected in the mind of
being the entity; manaḥsu — in the minds; yaḥ — He who; prāṇinām — of recollecting souls as the
living entities; pratiphalan — being reflected; smaratām upetya — recollecting; transcendental entity of
līlāyitena — by pastimes; bhuvanāni — the mundane world; jayati — ever-blissful cognitive rasa.
triumphantly dominates; ajasram — ever; govindam — Govinda; ādi-puruṣam
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— the original person; tam — Him; aham — I; bhajāmi — worship.
5.43 Lowest of all is located
goloka-nāmni nija-dhāmni tale ca tasya Devī-dhāma [mundane
devi maheśa-hari-dhāmasu teṣu teṣu world], next above it is
te te prabhāva-nicayā vihitāś ca yena Maheśa-dhāma [abode of
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi Maheśa]; above Maheśa-
dhāma is placed Hari-
goloka-nāmni — in the planet known as Goloka Vṛndāvana; nija-dhāmni — the dhāma [abode of Hari] and
personal abode of the Supreme Personality of Godhead; tale — in the part above them all is located
underneath; ca — also; tasya — of that; devi — of the Goddess Durgā; Kṛṣṇa's own realm named
maheśa — of Lord Śiva; hari — of Nārāyaṇa; dhāmasu — in the planets; teṣu Goloka. I adore the
teṣu — in each of them; te te — those respective; prabhāva-nicayāḥ — primeval Lord Govinda,
opulences; vihitāḥ — established; ca — also; yena — by whom; govindam — who has allotted their
Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi respective authorities to the
— worship. rulers of those graded
realms.
5.44 The external potency Māyā
sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā who is of the nature of the
chāyeva yasya bhuvanāni bibharti durgā shadow of the cit potency,
icchānurūpam api yasya ca ceṣṭate sā is worshiped by all people
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi as Durgā, the creating,
preserving and destroying
sṛṣṭi — creation; sthiti — preservation; pralaya — and destruction; sādhana — agency of this mundane
the agency; śaktiḥ — potency; ekā — one; chāyā — the shadow; iva — like; world. I adore the primeval
yasya — of whom; bhuvanāni — the mundane world; bibharti — maintains; Lord Govinda in
durgā — Durgā; icchā — the will; anurūpam — in accordance with; api — accordance with whose will
certainly; yasya — of whom; ca — and; ceṣṭate — conducts herself; sā — she; Durgā conducts herself.
govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham
— I; bhajāmi — worship.
5.45 Just as milk is transformed
kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt into curd by the action of
sañjāyate na hi tataḥ pṛthag asti hetoḥ acids, but yet the effect
yaḥ śambhutām api tathā samupaiti kāryād curd is neither same as,
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi nor different from, its
cause, viz., milk, so I adore
kṣīram — milk; yathā — as; dadhi — yogurt; vikāra-viśeṣa — of a special the primeval Lord Govinda
transformation; yogāt — by the application; sañjāyate — is transformed into; of whom the state of
na — not; hi — indeed; tataḥ — from the milk; pṛthak — separated; asti — is; Śambhu is a transformation
hetoḥ — which is the cause; yaḥ — who; śambhutām — the nature of Lord for the performance of the
Śiva; api — also; tathā — thus; samupaiti — accepts; kāryāt — for the matter work of destruction.
of some particular business; govindam — Govinda; ādi-puruṣam — the
original person; tam — Him; aham — I; bhajāmi — worship.
5.46 The light of one candle
dīpārcir eva hi daśāntaram abhyupetya being communicated to
dīpāyate vivṛta-hetu-samāna-dharmā other candles, although it
yas tādṛg eva hi ca viṣṇutayā vibhāti burns separately in them, is
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi the same in its quality. I
adore the primeval Lord
dīpa-arciḥ — the flame of a lamp; eva — as; hi — certainly; daśā-antaram — Govinda who exhibits
another lamp; abhyupetya — expanding; dīpāyate — illuminates; vivṛta-hetu — Himself equally in the same
with its expanded cause; samāna-dharmā — equally powerful; yaḥ — who; mobile manner in His
tādṛk — similarly; eva — indeed; hi — certainly; ca — also; viṣṇutayā — by His various manifestations.
expansion as Lord Viṣṇu; vibhāti — illuminates; govindam — Govinda; ādi-
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
5.47 I adore the primeval Lord
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yaḥ kāraṇārṇava-jale bhajati sma yoga- Govinda who assuming His
nidrām ananta-jagad-aṇḍa-sa-roma-kūpaḥ own great subjective form,
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ who bears the name of
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi Śeṣa, replete with the all-
accommodating potency,
yaḥ — He who; kāraṇa-arṇava — of the Causal Ocean; jale — in the water; and reposing in the Causal
bhajati — enjoys; sma — indeed; yoga-nidrām — creative sleep; ananta — Ocean with the infinity of
unlimited; jagat-aṇḍa — universes; sa — with; roma-kūpaḥ — the pores of His the world in the pores of
hair; ādhāra-śaktim — the all-accommodating potency; avalambya — His hair, enjoys creative
assuming; parām — great; sva-mūrtim — own subjective form; govindam — sleep [yoga-nidrā].
Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi
— worship.
5.48 Brahmā and other lords of
yasyaika-niśvasita-kālam athāvalambya the mundane worlds,
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ appearing from the pores
viṣṇur mahān sa iha yasya kalā-viśeṣo of hair of Mahā-Viṣṇu,
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi remain alive as long as the
duration of one exhalation
yasya — whose; eka — one; niśvasita — of breath; kālam — time; atha — of the latter [Mahā-Viṣṇu]. I
thus; avalambya — taking shelter of; jīvanti — live; loma-vila-jāḥ — grown from adore the primeval Lord
the hair holes; jagat-aṇḍa-nāthāḥ — the masters of the universes (the Govinda of whose
Brahmās); viṣṇuḥ mahān — the Supreme Lord Mahā-Viṣṇu; saḥ — that; iha — subjective personality
here; yasya — whose; kalā-viśeṣaḥ — particular plenary portion or expansion; Mahā-Viṣṇu is the portion
govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham of portion.
— I; bhajāmi — worship.
5.49 I adore the primeval Lord
bhāsvān yathāśma-śakaleṣu nijeṣu tejaḥ Govinda from whom the
svīyam kiyat prakaṭayaty api tadvad atra separated subjective
brahmā ya eṣa jagad-aṇḍa-vidhāna-kartā portion Brahmā receives
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi his power for the regulation
of the mundane world, just
bhāsvān — the illuminating sun; yathā — as; aśma-śakaleṣu — in various as the sun manifests some
types of precious stones; nijeṣu — his own; tejaḥ — brilliance; svīyam — his portion of his own light in
own; kiyat — to some extent; prakaṭayati — manifests; api — also; tadvat — all the effulgent gems that
similarly; atra — here; brahmā — Lord Brahmā; yaḥ — who; eṣaḥ — he; jagat- bear the names of
aṇḍa-vidhāna-kartā — the chief of the universe; govindam — Govinda; ādi- sūryakānta, etc.
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
5.50 I adore the primeval Lord
yat-pāda-pallava-yugaṁ vinidhāya kumbha- Govinda, whose lotus feet
dvandve praṇāma-samaye sa gaṇādhirājaḥ are always held by Gaṇeśa
vighnān vihantum alam asya jagat-trayasya upon the pair of tumuli
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi protruding from his
elephant head in order to
yat — whose; pāda-pallava — lotus feet; yugam — two; vinidhāya — having obtain power for his
held; kumbha-dvandve — upon the pair of tumuli; praṇāma-samaye — at the function of destroying all
time of offering obeisances; saḥ — he; gaṇa-adhirājaḥ — Gaṇeśa; vighnān — the obstacles on the path
obstacles; vihantum — to destroy; alam — capable; asya — of these; jagat- of progress of the three
trayasya — three worlds; govindam — Govinda; ādi-puruṣam — the original worlds.
person; tam — Him; aham — I; bhajāmi — worship.
5.51 The three worlds are
agnir mahi gaganam ambu marud diśaś ca composed of the nine
kālas tathātma-manasīti jagat-trayāṇi elements, viz., fire, earth,
yasmād bhavanti vibhavanti viśanti yaṁ ca ether, water, air, direction,
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi time, soul and mind. I
adore the primeval Lord
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agniḥ — fire; mahi — earth; gaganam — ether; ambu — water; marut — air; Govinda from whom they
diśaḥ — directions; ca — also; kālaḥ — time; tathā — as well as; ātma — soul; originate, in whom they
manasī — and mind; iti — thus; jagat-trayāṇi — the three worlds; yasmāt — exist and into whom they
from whom; bhavanti — they originate; vibhavanti — they exist; viśanti — they enter at the time of the
enter; yam — whom; ca — also; govindam — Govinda; ādi-puruṣam — the universal cataclysm.
original person; tam — Him; aham — I; bhajāmi — worship.
5.52 The sun who is the king of
yac-cakṣur eṣa savitā sakala-grahāṇāṁ all the planets, full of
rājā samasta-sura-mūrtir aśeṣa-tejāḥ infinite effulgence, the
yasyājñayā bhramati sambhṛta-kāla-cakro image of the good soul, is
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi as the eye of this world. I
adore the primeval Lord
yat — of whom; cakṣuḥ — the eye; eṣaḥ — the; savitā — sun; sakala- Govinda in pursuance of
grahāṇām — of all the planets; rājā — the king; samasta-sura — of all the whose order the sun
demigods; mūrtiḥ — the image; aśeṣa-tejāḥ — full of infinite effulgence; yasya performs his journey
— of whom; ājñayā — by the order; bhramati — performs his journey; mounting the wheel of time.
sambhṛta — complete; kāla-cakraḥ — the wheel of time; govindam —
Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi
— worship.
5.53 I adore the primeval Lord
dharmo 'tha pāpa-nicayaḥ śrutayas tapāṁsi Govinda, by whose
brahmādi-kīṭa-patagāvadhayaś ca jīvāḥ conferred power are
yad-datta-mātra-vibhava-prakaṭa-prabhāvā maintained the manifested
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi potencies, that are found to
exist, of all virtues, all
dharmaḥ — virtue; atha — also; pāpa-nicayaḥ — all vices; śrutayaḥ — the vices, the Vedas, the
Vedas; tapāṁsi — penances; brahma-ādi — beginning from Lord Brahmā; penances and all jīvas,
kīṭa-pataga — insects; avadhayaḥ — down to; ca — and; jīvāḥ — jīvas; yat — from Brahmā to the
by whom; datta — conferred; mātra — exclusively; vibhava — by the power; meanest insect.
prakaṭa — manifested; prabhāvāḥ — potencies; govindam — Govinda; ādi-
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
5.54 I adore the primeval Lord
yas tv indragopam athavendram aho sva-karma- Govinda, who burns up to
bandhānurūpa-phala-bhājanam ātanoti their roots all fruitive
karmāṇi nirdahati kintu ca bhakti-bhājāṁ activities of those who are
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi imbued with devotion and
impartially ordains for each
yaḥ — He who (Govinda); tu — but; indra-gopam — to the small red insect the due enjoyment of the
called indragopa; atha vā — or even; indram — to Indra, king of heaven; aho fruits of one's activities, of
— oh; sva-karma — of one's own fruitive activities; bandha — bondage; all those who walk in the
anurūpa — according to; phala — of reactions; bhājanam — enjoying or path of work, in accordance
suffering; ātanoti — bestows; karmāṇi — all fruitive activities and their with the chain of their
reactions; nirdahati — destroys; kintu — but; ca — also; bhakti-bhājām — of previously performed
persons engaged in devotional service; govindam — Govinda; ādi-puruṣam — works, no less in the case
the original person; tam — Him; aham — I; bhajāmi — worship. of the tiny insect that bears
the name of indragopa than
in that of Indra, king of the
devas.
5.55 I adore the primeval Lord
yaṁ krodha-kāma-sahaja-praṇayādi-bhīti- Govinda, the meditators of
vātsalya-moha-guru-gaurava-sevya-bhāvaiḥ whom, by meditating upon
sañcintya tasya sadṛśīṁ tanum āpur ete Him under the sway of
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi wrath, amorous passion,
natural friendly love, fear,
yam — upon whom; krodha — wrath; kāma — amorous passion; sahaja- parental affection, delusion,
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praṇaya — natural friendly love; ādi — and so on; bhīti — fear; vātsalya — reverence and willing
parental affection; moha — delusion; guru-gaurava — reverence; sevya- service, attain to bodily
bhāvaiḥ — and with the attitude of willing service; sañcintya — meditating; forms befitting the nature of
tasya — of that; sadṛśīm — befitting; tanum — bodily form; āpuḥ — attained; their contemplation.
ete — these persons; govindam — Govinda; ādi-puruṣam — the original
person; tam — Him; aham — I; bhajāmi — worship.
5.56 I worship that
śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo transcendental seat, known
drumā bhūmiś cintāmaṇi-gaṇa-mayi toyam amṛtam as Śvetadvīpa whereas
kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priya-sakhi loving consorts the
cid-ānandaṁ jyotiḥ param api tad āsvādyam api ca Lakṣmīs in their unalloyed
sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān spiritual essence practice
nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ the amorous service of the
bhaje śvetadvīpaṁ tam aham iha golokam iti yaṁ Supreme Lord Kṛṣṇa as
vidantas te santaḥ kṣiti-virala-cārāḥ katipaye their only lover; where
every tree is a
śriyaḥ — Lakṣmīs, goddesses of fortune; kāntāḥ — loving consorts; kāntaḥ — transcendental purpose
the enjoyer, lover; parama-puruṣaḥ — the Supreme Personality of Godhead; tree; where the soil is the
kalpa-taravaḥ — desire trees; drumāḥ — all the trees; bhūmiḥ — the land; purpose gem, all water is
cintāmaṇi-gaṇa-mayi — made of the transcendental touchstone jewels; toyam nectar, every word is a
— the water; amṛtam — nectar; kathā — talking; gānam — song; nāṭyam — song, every gait is a dance,
dancing; gamanam — walking; api — also; vaṁśī — the flute; priya-sakhī — the flute is the favorite
constant companion; cit-ānandam — transcendental bliss; jyotiḥ — effulgence; attendant, effulgence is full
param — the supreme; api — also; tat — that; āsvādyam — everywhere of transcendental bliss and
perceived; api ca — also; saḥ — that; yatra — where; kṣīra-abdhiḥ — ocean of the supreme spiritual
milk; sravati — flows; surabhībhyaḥ — from surabhi cows; ca — and; su- entities are all enjoyable
mahān — very great; nimeṣa-ardha — half a moment; ākhyaḥ — called; vā — and tasty, where
or; vrajati — passes away; na — not; hi — certainly; yatra — where; api — numberless milk cows
even; samayaḥ — time; bhaje — I worship; śveta-dvīpam — Śvetadvīpa; tam always emit transcendental
— that; aham — I; iha — here; golokam — Goloka; iti — thus; yam — which; oceans of milk; where there
vidantaḥ — know; te — they; santaḥ — self-realized souls; kṣiti — in this is eternal existence of
world; virala — seldom; cārāḥ — going; katipaye — few. transcendental time, who is
ever present and without
past or future and hence is
not subject to the quality of
passing away even for the
space of half a moment.
That realm is known as
Goloka only to a very few
self-realized souls in this
world.
Mukunda-mala-stotra
1
śrī-vallabheti vara-deti dayā-pareti
bhakta-priyeti bhava-luṇṭhana-kovideti
nātheti nāga-śayaneti jagan-nivāsety
ālāpinaṁ prati-dinaṁ kuru māṁ mukunda
śrī-vallabha - O beloved of Lakṣmī (the Supreme Lord's consort); iti - thus; vara-da - O bestower of
benedictions; iti - thus; dayā-para - O causelessly merciful one; iti - thus; bhakta-priya - O You who are
very dear to Your devotees; iti - thus; bhava - the repetition of birth and death; luṇṭhana - in plundering;
kovida - O You who are expert; iti - thus; nātha - O Lord; iti - thus; nāga-śayana - O You who sleep on the
246
serpent bed (of Ananta Śeṣa); iti - thus; jagat-nivāsa - O resort of the cosmos; iti - thus; ālāpinam - reciter;
prati-dinam - every day; kuru - please make; mām - me; mukunda - O Mukunda.
O Mukunda, my Lord! Please let me become a constant reciter of Your names, addressing You as Śrī-
vallabha ["He who is very dear to Lakṣmī"], Varada ["the bestower of benedictions"], Dayāpara ["He who is
causelessly merciful"], Bhakta-priya ["He who is very dear to His devotees"], Bhava-luṇṭhana-kovida ["He
who is expert at plundering the status quo of repeated birth and death"], Nātha ["the Supreme Lord"], Jagan-
nivāsa ["the resort of the cosmos"], and Nāga-śayana ["the Lord who lies down on the serpent bed"].
2
jayatu jayatu devo devakī-nandano 'yaṁ
jayatu jayatu kṛṣṇo vṛṣṇi-vamśa-pradīpaḥ
jayatu jayatu megha-śyāmalaḥ komalāṅgo
jayatu jayatu pṛthvī-bhāra-nāśo mukundaḥ
jayatu jayatu - all glories, all glories; devaḥ - to the Personality of Godhead; devakī-nandanaḥ - son of
Devakī; ayam - this; jayatu jayatu - all glories, all glories; kṛṣṇaḥ - to Lord Kṛṣṇa; vṛṣṇi - of Vṛṣṇi (Lord
Kṛṣṇa's forefather); vamśa - of the dynasty; pradīpaḥ - the beacon light; jayatu jayatu - all glories, all
glories; megha - like a new cloud; śyāmalaḥ - who is blackish; komala - very soft; aṅgaḥ - whose body;
jayatu jayatu - all glories, all glories; pṛthvī - the earth's; bhāra - of the burden; nāśaḥ - to the destroyer;
mukundaḥ - Lord Śrī Kṛṣṇa.
All glories to this Personality of Godhead known as the son of Śrīmatī Devakī devī! All glories to Lord Śrī
Kṛṣṇa, the brilliant light of the Vṛṣṇi dynasty! All glories to the Personality of Godhead, the hue of whose soft
body resembles the blackish color of a new cloud! All glories to Lord Mukunda, who removes the burdens of
the earth!
3
mukunda mūrdhnā praṇipatya yāce
bhavantam ekāntam iyantam artham
avismṛtis tvac-caraṇāravinde
bhave bhave me 'stu bhavat-prasādāt
mukunda - O Lord Mukunda; mūrdhnā - with my head; praṇipatya - bowing down; yāce - I respectfully
beg; bhavantam - from You; ekāntam - exclusively; iyantam - this much; artham - desire to be fulfilled;
avismṛtiḥ - freedom from forgetfulness; tvat - Your; caraṇa-aravinde - at the lotus feet; bhave bhave - in
each repeated birth; me - my; astu - let there be; bhavat - Your; prasādāt - by the mercy.
O Lord Mukunda! I bow down my head to Your Lordship and respectfully ask You to fulfill this one desire of
mine: that in each of my future births I will, by Your Lordship's mercy, always remember and never forget
Your lotus feet.
4
nāhaṁ vande tava caraṇayor dvandvam advandva-hetoḥ
kumbhīpākaṁ gurum api hare nārakaṁ nāpanetum
ramyā-rāmā-mṛdu-tanu-latā nandane nāpi rantuṁ
bhāve bhāve hṛdaya-bhavane bhāvayeyaṁ bhavantam
na - not; aham - I; vande - pray; tava - Your; caraṇayoḥ - of the lotus feet; dvandvam - to the pair;
advandva - of release from duality; hetoḥ - for the reason; kumbhīpākam - the planet of boiling oil; gurum -
most severe; api - either; hare - O Hari; nārakam - hell; na - not; apanetum - to avoid; ramyā - very
beautiful; rāmā - of the fair sex; mṛdu - soft; tanu-latā - of creeperlike bodies; nandane - in the pleasure
gardens of heaven; na api - nor; rantum - to enjoy; bhāve bhāve - in various rebirths; hṛdaya - of my heart;
bhavane - within the house; bhāvayeyam - may I concentrate; bhavantam - on You.
O Lord Hari, it is not to be saved from the dualities of material existence or the grim tribulations of the
Kumbhīpāka hell that I pray to Your lotus feet. Nor is my purpose to enjoy the soft-skinned beautiful women
who reside in the gardens of heaven. I pray to Your lotus feet only so that I may remember You alone in the
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core of my heart, birth after birth.
5
nāsthā dharme na vasu-nicaye naiva kāmopabhoge
yad bhāvyaṁ tad bhavatu bhagavan pūrva-karmānurūpam
etat prārthyaṁ mama bahu mataṁ janma-janmāntare 'pi
tvat-pādāmbhoruha-yuga-gatā niścalā bhaktir astu
na - not; āsthā - special regard; dharme - for religiosity; na - nor; vasu - of wealth; nicaye - for the
accumulation; na eva - nor even; kāma-upabhoge - for sense enjoyment; yat - whatever; bhāvyam -
inevitable; tat - that; bhavatu - let it happen; bhagavan - O Lord; pūrva - previous; karma - my deeds;
anurūpam - according to; etat - this; prārthyam - to be requested; mama - by me; bahu matam - most
desirable; janma-janma - birth after birth; antare - during; api - even; tvat - Your; pāda-amboruha - of lotus
feet; yuga - in the pair; gatā - resting; niścalā - unflinching; bhaktiḥ - devotion; astu - may there be.
O my Lord! I have no attachment for religiosity, or for accumulating wealth, or for enjoying sense
gratification. Let these come as they inevitably must, in accordance with my past deeds. But I do pray for this
most cherished boon: birth after birth, let me render unflinching devotional service unto Your two lotus feet.
6
divi vā bhuvi vā mamāstu vāso
narake vā narakāntaka prakāmam
avadhīrita-śāradāravindau
caraṇau te maraṇe 'pi cintayāmi
divi - in the abode of the demigods; vā - or; bhuvi - on the earth, the home of human beings; vā - or; mama
- my; astu - may be; vāsaḥ - residence; narake - in hell; vā - or; naraka-antaka - O killer of the demon
Naraka; prakāmam - however You desire; avadhīrita - which have defied; śārada - of the fall season;
aravindau - the lotus flowers; caraṇau - the two feet; te - Your; maraṇe - at the time of death; api - even;
cintayāmi - may I remember.
O Lord, killer of the demon Naraka! Let me reside either in the realm of the demigods, in the world of human
beings, or in hell, as You please. I pray only that at the point of death I may remember Your two lotus feet,
whose beauty defies that of the lotus growing in the Śarat season.
7
cintayāmi harim eva santataṁ
manda-hāsa-muditānanāmbujam
nanda-gopa-tanayaṁ parāt paraṁ
nāradādi-muni-vṛnda-vanditam
cintayāmi - I think; harim - about Lord Hari; eva - indeed; santatam - always; manda - gentle; hāsa - with
a smile; mudita - joyful; ānana-ambujam - whose lotus face; nanda-gopa - of the cowherd Nanda;
tanayam - the son; parāt param - the Supreme Absolute Truth; nārada-ādi - beginning with Nārada; muni-
vṛnda - by all the sages; vanditam - worshiped.
I always think of Lord Hari, whose joyful lotus face bears a gentle smile. Although He is the son of the
cowherd Nanda, He is also the Supreme Absolute Truth worshiped by great sages like Nārada.
8
kara-caraṇa-saroje kāntiman-netra-mīne
śrama-muṣi bhuja-vīci-vyākule 'gādha-mārge
hari-sarasi vigāhyāpīya tejo-jalaughaṁ
bhava-maru-parikhinnaḥ kleśam adya tyajāmi
kara - hands; caraṇa - and feet; saroje - whose lotuses; kānti-mat - shining; netra - eyes; mīne - whose
fish; śrama - exhaustion; muṣi - robbing; bhuja - of arms; vīci - by waves; vyākule - agitated; agādha -
fathomless; mārge - whose movement; hari - of Lord Hari; sarasi - in the lake; vigāhya - by diving; āpīya -
drinking fully; tejaḥ - of His splendor; jala - of water; ogham - the flood; bhava - of material existence; maru
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- in the desert; parikhinnaḥ - worn out; kleśam - distress; adya - today; tyajāmi - I will abandon.
The desert of material existence has exhausted me. But today I will cast aside all troubles by diving into the
lake of Lord Hari and drinking freely of the abundant waters of His splendor. The lotuses in that lake are His
hands and feet, and the fish are His brilliant shining eyes. That lake's water relieves all fatigue and is
agitated by the waves His arms create. Its current flows deep beyond fathoming.
9
sarasija-nayane sa-śaṅkha-cakre
mura-bhidi mā viramasva citta rantum
sukha-taram aparaṁ na jātu jāne
hari-caraṇa-smaraṇāmṛtena tulyam
sarasi-ja - like the lotus flower born in a lake; nayane - whose eyes; sa - together with; śaṅkha - His conch;
cakre - and disc weapon; mura-bhidi - in the annihilator of the demon Mura; mā viramasva - please never
cease; citta - O mind; rantum - to enjoy; sukha-taram - extremely pleasurable; aparam - anything else; na
- not; jātu - at all; jāne - I know; hari-caraṇa - of the feet of Lord Hari; smaraṇa - of the remembrance;
amṛtena - the immortal nectar; tulyam - equal to.
O mind, please never stop taking pleasure in thinking of the Mura demon's destroyer, who has lotus eyes
and bears the conch and disc weapon. Indeed, I know of nothing else that gives such extreme pleasure as
meditating on Lord Hari's divine feet.
10
mābhīr manda-mano vicintya bahudhā yāmīś ciraṁ yātanā
naivāmī prabhavanti pāpa-ripavaḥ svāmī nanu śrīdharaḥ
ālasyaṁ vyapanīya bhakti-sulabhaṁ dhyāyasva nārāyaṇaṁ
lokasya vyasanāpanodana-karo dāsasya kiṁ na kṣamaḥ
mā bhīḥ - do not be afraid; manda - foolish; manaḥ - O mind; vicintya - thinking; bahudhā - repeatedly;
yāmīḥ - caused by Yamarāja, the lord of death; ciram - long-lasting; yātanāḥ - about the torments; na - not;
eva - indeed; amī - these; prabhavanti - are effective; pāpa - sinful reactions; ripavaḥ - the enemies; svāmī
- master; nanu - is He not; śrī-dharaḥ - the maintainer of the goddess of fortune; ālasyam - sloth;
vyapanīya - driving off; bhakti - by devotional service; su-labham - who is easily attained; dhyāyasva - just
meditate; nārāyaṇam - upon the Supreme Lord Nārāyaṇa; lokasya - of the world; vyasana - the troubles;
apanodana-karaḥ - who dispels; dāsasya - for His servant; kim - what; na - not; kṣamaḥ - capable.
O foolish mind, stop your fearful fretting about the extensive torments imposed by Yamarāja. How can your
enemies, the sinful reactions you have accrued, even touch you? After all, is your master not the Supreme
Lord, the husband of Goddess Śrī? Cast aside all hesitation and concentrate your thoughts on Lord
Nārāyaṇa, whom one very easily attains through devotional service. What can that dispeller of the whole
world's troubles not do for His own servant?
11
bhava-jaladhi-gatānāṁ dvandva-vātāhatānāṁ
suta-duhitṛ-kalatra-trāṇa-bhārārditānām
viṣama-viṣaya-toye majjatām aplavānāṁ
bhavati śaraṇam eko viṣṇu-poto narāṇām
bhava - of material existence; jaladhi - in the ocean; gatānām - who are present; dvandva - of material
dualities; vāta - by the wind; āhatānām - struck; suta - sons; duhitṛ - daughters; kalatra - and wives; trāṇa -
of protecting; bhāra - by the burden; arditānām - distressed; viṣama - perilous; viṣaya - of sense
gratification; toye - in the water; majjatām - drowning; aplavānām - having no vessel to carry them away;
bhavati - is; śaraṇam - the shelter; ekaḥ - only; viṣṇu-potaḥ - the boat that is Lord Viṣṇu; narāṇām - for
people in general.
The people in this vast ocean of birth and death are being blown about by the winds of material dualities. As
they flounder in the perilous waters of sense indulgence, with no boat to help them, they are sorely
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distressed by the need to protect their sons, daughters, and wives. Only the boat that is Lord Viṣṇu can save
them.
12
bhava-jaladhim agādhaṁ dustaraṁ nistareyaṁ
katham aham iti ceto mā sma gāḥ kātaratvam
sarasija-dṛśi deve tārakī bhaktir ekā
naraka-bhidi niṣaṇṇā tārayiṣyaty avaśyam
bhava - of material existence; jaladhim - the ocean; agādham - fathomless; dustaram - impossible to
cross; nistareyam - will cross beyond; katham - how; aham - I; iti - thus; cetaḥ - my dear mind; mā sma
gāḥ - please do not come; kātaratvam - to complete distress; sarasi-ja - like a lotus; dṛśi - whose eyes;
deve - unto the Lord; tārakī - deliver; bhaktiḥ - the personality of Devotion; ekā - only; naraka - of the
demon Naraka; bhidi - in the destroyer; niṣaṇṇā - reposed; tārayiṣyati - will bring you across; avaśyam -
inevitably.
Dear mind, do not bewilder yourself by anxiously thinking, How can I cross this fathomless and impassable
ocean of material existence? There is one who can save you—Devotion. If you offer her to the lotus-eyed
Lord, the killer of Narakāsura, she will carry you across this ocean without fail.
13
tṛṣṇā-toye madana-pavanoddhūta-mohormi-māle
dārāvarte tanaya-sahaja-grāha-saṅghākule ca
saṁsārākhye mahati jaladhau majjatāṁ nas tri-dhāman
pādāmbhoje vara-da bhavato bhakti-nāvaṁ prayaccha
tṛṣṇā - thirst; toye - whose water; madana - of Cupid; pavana - by the winds; uddhūta - stirred up; moha -
illusion; ūrmi - of waves; māle - rows; dāra - wife; āvarte - whose whirlpool; tanaya - sons; sahaja - and
brothers; grāha - of sharks; saṅgha - with hordes; ākule - crowded; ca - and; saṁsāra-ākhye - called
saṁsāra; mahati - vast; jaladhau - in the ocean; majjatām - who are drowning; naḥ - to us; tri-dhāman - O
Lord of the three worlds; pāda - to the feet; ambhoje - lotuslike; vara-da - O giver of benedictions; bhavataḥ
- of Your good self; bhakti - of devotion; nāvam - the boat; prayaccha - please bestow.
O Lord of the three worlds, we are drowning in the vast ocean of saṁsāra, which is filled with the waters of
material hankering, with many waves of illusion whipped up by the winds of lust, with whirlpools of wives,
and with vast schools of sharks and other sea monsters who are our sons and brothers. O giver of all
benedictions, please grant me a place on the boat of devotion that is Your lotus feet.
14
pṛthvī reṇur aṇuḥ payāṁsi kaṇikāḥ phalguḥ sphuliṅgo laghus
tejo niḥśvasanaṁ marut tanu-taraṁ randhraṁ su-sūkṣmaṁ nabhaḥ
kṣudrā rudra-pitāmaha-prabhṛtayaḥ kīṭāḥ samastāḥ surā
dṛṣṭe yatra sa tārako vijayate śrī-pāda-dhūlī-kaṇaḥ
pṛthvī - the earth; reṇuḥ - a piece of dust; aṇuḥ - atomic; payāṁsi - the waters (of the oceans); kaṇikāḥ -
drops; phalguḥ - tiny; sphuliṅgaḥ - a spark; laghuḥ - insignificant; tejaḥ - the totality of elemental fire; niḥ-
śvasanam - a sigh; marut - the wind; tanu-taram - very faint; randhram - a hole; su - very; sūkṣmam -
small; nabhaḥ - the ethereal sky; kṣūdrāḥ - petty; rudra - Lord Śiva; pitāmaha - Lord Brahmā; prabhṛtayaḥ
- and the like; kīṭāḥ - insects; samastāḥ - all; surāḥ - the demigods; dṛṣṭe - having been seen; yatra -
where; saḥ - He; tārakaḥ - the deliverer; vijayate - is victorious; śrī - divine; pāda - from the feet; dhūlī - of
dust; kaṇaḥ - a particle.
Once our savior has been seen, the whole earth becomes no greater than a speck of dust, all the waters of
the ocean become mere droplets, the totality of fire becomes a minute spark, the winds become just a faint
sigh, and the expanse of space becomes a tiny hole. Great lords like Rudra and Grandfather Brahmā
become insignificant, and all the demigods become like small insects. Indeed, even one particle of dust from
our Lord's feet conquers all.
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15
he lokāḥ śṛṇuta prasūti-maraṇa-vyādheś cikitsām imāṁ
yoga-jñāḥ samudāharanti munayo yāṁ yājñavalkyādayaḥ
antar-jyotir ameyam ekam amṛtaṁ kṛṣṇākhyam āpīyatāṁ
tat pītaṁ paramauṣadhaṁ vitanute nirvāṇam ātyantikam
he lokāḥ - O people of the world; śṛṇuta - just hear; prasūti - of birth; maraṇa - and death; vyādheḥ - for
the disease; cikitsām - about the treatment; imām - this; yoga-jñāḥ - experts in knowledge of mystic yoga;
samudāharanti - recommend; munayaḥ - sagacious; yām - which; yājñavalkya-ādayaḥ - such as
Yājñavalkya; antaḥ - inner; jyotiḥ - light; ameyam - immeasurable; ekam - only; amṛtam - immortal; kṛṣṇa-
ākhyam - the name of Kṛṣṇa; āpīyatām - just drink; tat - it; pītam - being drunk; parama - supreme;
auṣadham - medicine; vitanute - bestows; nirvāṇam - liberation; ātyantikam - absolute.
O people, please hear of this treatment for the disease of birth and death! It is the name of Kṛṣṇa.
Recommended by Yājñavalkya and other expert yogīs steeped in wisdom, this boundless, eternal inner light
is the best medicine, for when drunk it bestows complete and final liberation. Just drink it!
16
he martyāḥ paramaṁ hitaṁ śṛṇuta vo vakṣyāmi saṅkṣepataḥ
saṁsārārṇavam āpad-ūrmi-bahulaṁ samyak praviśya sthitāḥ
nānā-jñānam apāsya cetasi namo nārāyaṇāyety amuṁ
mantraṁ sa-praṇavaṁ praṇāma-sahitaṁ prāvartayadhvaṁ muhuḥ
he martyāḥ - O mortals; paramam - supreme; hitam - benefit; śṛṇuta - just hear about; vaḥ - to you;
vakṣyāmi - I will tell; saṅkṣepataḥ - in summary; saṁsāra - of the cycle of material existence; arṇavam -
the ocean; āpat - of misfortunes; ūrmi - with the waves; bahulam - crowded; samyak - fully; praviśya -
having entered; sthitāḥ - situated within; nānā - various; jñānam - knowledge; apāsya - rejecting; cetasi -
within your heart; namaḥ - obeisances; nārāyaṇāya - to Lord Nārāyaṇa; iti - thus; amum - this; mantram -
chant; sa-praṇavam - together with the syllable om; praṇāma - bowing down; sahitam - also with;
prāvartayadhvam - please practice; muhuḥ - continuously.
O mortal beings, you have submerged yourselves fully in the ocean of material existence, which is filled with
the waves of misfortune. Please hear as I briefly tell you how to attain your supreme benefit. Just put aside
your various attempts at gaining knowledge and instead begin constantly chanting the mantra oṁ namo
nārāyaṇāya and bowing down to the Lord.
17
nāthe naḥ puruṣottame tri-jagatāṁ ekādhipe cetasā
sevye svasya padasya dātari pare nārāyaṇe tiṣṭhati
yaṁ kañcit puruṣādhamaṁ katipaya-grāmeśam alpārtha-daṁ
sevāyai mṛgayāmahe naram aho mūḍhā varākā vayam
nāthe - master; naḥ - our; puruṣa-uttame - the Personality of Godhead; tri - three; jagatām - of the worlds;
eka - the one; adhipe - Lord; cetasā - by the mind; sevye - capable of being served; svasya - of His own;
padasya - position; dātari - the granter; pare - the Supreme; nārāyaṇe - Lord Nārāyaṇa; tiṣṭhati - when He
is present; yam kañcit - some; puruṣa - person; adhamam - lowly; katipaya - of a few; grāma - villages;
īśam - controller; alpa - meager; artha - benefit; dam - who can give; sevāyai - for service; mṛgayāmahe -
we seek out; naram - this man; aho - ah; mūḍhāḥ - bewildered; varākāḥ - degraded fools; vayam - we.
Our master, the Personality of Godhead Nārāyaṇa, who alone rules the three worlds, whom one can serve in
meditation, and who happily shares His personal domain, is manifest before us. Yet still we beg for the
service of some minor lord of a few villages, some lowly man who can only meagerly reward us. Alas, what
foolish wretches we are!
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18
baddhenāñjalinā natena śirasā gātraiḥ sa-romodgamaiḥ
kaṇṭhena svara-gadgadena nayanenodgīrṇa-bāṣpāmbunā
nityaṁ tvac-caraṇāravinda-yugala-dhyānāmṛtāsvādinām
asmākaṁ sarasīruhākṣa satataṁ sampadyatāṁ jīvitam
baddhena - closed together; añjalinā - with joined palms; natena - bowed down; śirasā - with our heads;
gātraiḥ - with bodily limbs; sa - having; roma - of their hair; udgamaiḥ - eruptions; kaṇṭhena - with the
voice; svara - sounds; gadgadena - choked up; nayanena - with eyes; udgīrṇa - emitting; bāṣpa - of tears;
ambunā - with the water; nityam - constant; tvat - Your; caraṇa - of the feet; aravinda - lotus; yugala - on
the pair; dhyāna - from meditation; amṛta - immortal nectar; āsvādinām - who are tasting; asmākam - our;
sarasī-ruha - like a lotus growing in a lake; akṣa - O You whose eyes; satatam - always; sam-padyatām -
please assure; jīvitam - our livelihood.
O lotus-eyed Lord, please sustain our lives as we constantly relish the nectar of meditating on Your lotus
feet, with our palms prayerfully joined, our heads bowed down, our bodily hair standing up in jubilation, our
voices choked with emotion, and our eyes flowing with tears.
19
yat kṛṣṇa-praṇipāta-dhūli-dhavalaṁ tad varṣma tad vai śiras
te netre tamasojjhite su-rucire yābhyāṁ harir dṛśyate
sā buddhir vimalendu-śaṅkha-dhavalā yā mādhava-dhyāyinī
sā jihvāmṛta-varṣiṇī prati-padaṁ yā stauti nārāyaṇam
yat - which; kṛṣṇa - to Lord Kṛṣṇa; praṇipāta - from bowing down; dhūli - with dust; dhavalam - whitened;
tat - that; varṣma - topmost; tat - that; vai - indeed; śiraḥ - head; te - those two; netre - eyes; tamasā - by
darkness; ujjhite - abandoned; su - very; rucire - attractive; yābhyām - by which; hariḥ - Lord Hari; dṛśyate
- is seen; sā - that; buddhiḥ - intelligence; vimalā - spotless; indu - like the moon; śaṅkha - or a conchshell;
dhavalā - shining white; yā - which; mādhava-dhyāyanī - meditating on Lord Mādhava; sā - that; jihvā -
tongue; amṛta - nectar; varṣiṇī - raining down; prati-padam - at every step; yā - which; stauti - praises;
nārāyaṇam - Lord Nārāyaṇa.
That head is the loftiest which is white with dust from bowing down to Lord Kṛṣṇa. Those eyes are the most
beautiful which darkness has abandoned after they have seen Lord Hari. That intelligence is spotless-like
the white glow of the moon or a conchshell—which concentrates on Lord Mādhava. And that tongue rains
down nectar which constantly glorifies Lord Nārāyaṇa.
20
jihve kīrtaya keśavaṁ mura-ripuṁ ceto bhaja śrīdharaṁ
pāṇi-dvandva samarcayācyuta-kathāḥ śrotra-dvaya tvaṁ śṛṇu
kṛṣṇaṁ lokaya locana-dvaya harer gacchāṅghri-yugmālayaṁ
jighra ghrāṇa mukunda-pāda-tulasīṁ mūrdhan namādhokṣajam
jihve - O tongue; kīrtaya - chant the praise; keśavam - of Lord Keśava; mura-ripum - the enemy of Mura;
cetaḥ - O mind; bhaja - worship; śrī-dharam - the Lord of Śrī, the goddess of fortune; pāṇi-dvandva - O
two hands; samarcaya - serve; acyuta-kathāḥ - topics of Lord Acyuta; śrotra-dvaya - O two ears; tvam -
you; śṛṇu - just hear; kṛṣṇam - at Kṛṣṇa; lokaya - look; locana-dvaya - O two eyes; hareḥ - of Lord Hari;
gaccha - go to; aṅghri-yugma - O two feet; ālayam - to the residence; jighra - smell; ghrāṇa - O nose;
mukunda - of Lord Mukunda; pāda - at the feet; tulasīm - the tulasī flowers; mūrdhan - O head; nama -
bow down; adhokṣajam - to Lord Adhokṣaja.
O tongue, praise the glories of Lord Keśava. O mind, worship the enemy of Mura. O hands, serve the Lord of
Śrī. O ears, hear the topics of Lord Acyuta. O eyes, gaze upon Śrī Kṛṣṇa. O feet, go to the temple of Lord
Hari. O nose, smell the tulasī buds on Lord Mukunda's feet. O head, bow down to Lord Adhokṣaja.
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21
āmnāyābhyasanāny araṇya-ruditaṁ veda-vratāny anv-ahaṁ
medaś-cheda-phalāni pūrta-vidhayaḥ sarvaṁ hutaṁ bhasmani
tīrthānām avagāhanāni ca gaja-snānaṁ vinā yat-pada-
dvandvāmbhoruha-saṁsmṛtiṁ vijayate devaḥ sa nārāyaṇaḥ
āmnāya - of the revealed scriptures; abhyasanāni - studies; araṇya - in the forest; ruditam - crying; veda -
Vedic; vratāni - vows of austerity; anu-aham - daily; medaḥ - of fat; cheda - removal; phalāni - whose
result; pūrta-vidhayaḥ - prescribed pious works; sarvam - all; hutam - oblations offered; bhasmani - onto
ashes; tīrthānām - at holy sites; avagāhanāni - acts of bathing; ca - and; gaja - of an elephant; snānam -
the bathing; vinā - without; yat - whose; pada - of the feet; dvandva - the pair; amboruha - lotus;
saṁsmṛtim - remembrance; vijayate - may He be victorious; devaḥ - the Lord; saḥ - He; nārāyaṇaḥ -
Nārāyaṇa.
All glories to Lord Nārāyaṇa! Without remembrance of His lotus feet, recitation of scripture is merely crying in
the wilderness, regular observance of severe vows enjoined in the Vedas is no more than a way to lose
weight, execution of prescribed pious duties is like pouring oblations onto ashes, and bathing at various holy
sites is no better than an elephant's bath.
22
madana parihara sthitiṁ madīye
manasi mukunda-padāravinda-dhāmni
hara-nayana-kṛśānunā kṛśo 'si
smarasi na cakra-parākramaṁ murāreḥ
madana - O Cupid; parihara - give up; sthitim - your residence; madīye - my; manasi - in the mind;
mukunda - of Lord Mukunda; pada-aravinda - of the lotus feet; dhāmni - which is the abode; hara - of Lord
Śiva; nayana - from the eye; kṛśānunā - by the fire; kṛśaḥ - decimated; asi - you have become; smarasi na
- you do not remember; cakra - of the disc weapon; parākramam - the powerful capability; mura-areḥ - of
the enemy of Mura.
O Cupid, abandon your residence in my mind, which is now the home of Lord Mukunda's lotus feet. You
have already been incinerated by Lord Śiva's fiery glance, so why have you forgotten the power of Lord
Murāri's disc?
23
nāthe dhātari bhogi-bhoga-śayane nārāyaṇe mādhave
deve devaki-nandane sura-vare cakrāyudhe śārṅgiṇi
līlāśeṣa-jagat-prapañca-jaṭhare viśveśvare śrīdhare
govinde kuru citta-vṛttim acalām anyais tu kiṁ vartanaiḥ
nāthe - on your master; dhātari - and sustainer; bhogi - of the serpent (Ananta Śeṣa); bhoga - on the
body; śayane - who lies down; nārāyaṇe mādhave - known as Nārāyaṇa and Mādhava; deve - the
Supreme Lord; devaki-nandane - the darling son of Devakī; sura-vare - the hero of the demigods; cakra-
āyudhe - the holder of the disc; śārṅ-giṇi - the possessor of the bow Śārṅga; līlā - as a pastime; aśeśa -
endless; jagat - universes; prapañca - manifestation; jaṭhare - in the stomach; viśva - of the universes;
īśvare - the controller; śrīdhare - the Lord of Śrī; govinde - on Lord Govinda; kuru - place; citta - of your
mind; vṛttim - the workings; acalām - without deviation; anyaiḥ - other; tu - conversely; kim - what is the
use; vartanaiḥ - with engagements.
Think only of your master and sustainer, the Supreme Lord, who is known as Nārāyaṇa and Mādhava and
who lies on the body of the serpent Ananta. He is the darling son of Devakī, the hero of the demigods, and
the Lord of the cows, and He holds a conchshell and the bow Śārṅga. He is the husband of the goddess of
fortune and the controller of all the universes, which He manifests from His abdomen as a pastime. What will
you gain by thinking of anything else?
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24
mā drākṣaṁ kṣīṇa-puṇyān kṣaṇam api bhavato bhakti-hīnān padābje
mā śrauṣaṁ śrāvya-bandhaṁ tava caritam apāsyānyad ākhyāna-jātam
mā smārṣaṁ mādhava tvām api bhuvana-pate cetasāpahnuvānān
mā bhūvaṁ tvat-saparyā-vyatikara-rahito janma-janmāntare 'pi
mā drākṣam - may I not look at; kṣīṇa - depleted; puṇyān - whose credit of piety; kṣaṇam - a moment; api
- even; bhavataḥ - Your; bhakti - devotion; hīnān - devoid of; pada-abje - for the lotus feet; mā śrauṣam -
may I not hear; śrāvya - worth hearing; bandham - compositions about which; tava - Your; caritam -
pastimes; apāsya - putting aside; anyat - other; ākhyāna - of narrations; jātam - topics; mā śmārṣam - may
I not remember; mādhava - O Mādhava; tvām - Your; api - indeed; bhuvana - of the world; pate - O
master; cetasā - mentally; apahnuvānān - those who avoid; mā bhūvam - may I not become; tvat - Your;
saparyā - for the personal service; vyatikara - the opportunity; rahitaḥ - devoid of; janma-janma-antare - in
repeated rebirths; api - even.
O Mādhava, please do not let me even glance at those whose pious credits are so depleted that they have
no devotion for Your lotus feet. Please do not let me be distracted from listening to the worthy narrations of
Your pastimes and become interested in other topics. Please, O Lord of the universe, let me pay no attention
to those who avoid thinking of You. And let me never be unable to serve You in some menial way, birth after
birth.
25
maj-janmanaḥ phalam idaṁ madhu-kaiṭabhāre
mat-prārthanīya-mad-anugraha eṣa eva
tvad-bhṛtya-bhṛtya-paricāraka-bhṛtya-bhṛtya-
bhṛtyasya bhṛtya iti māṁ smara loka-nātha
mat - my; janmanaḥ - of the birth; phalam - the fruit; idam - this; madhu-kaiṭabha-are - O enemy of
Madhu and Kaiṭabha; mat - by me; prārthanīya - prayed for; mat - to me; anugrahaḥ - mercy; eṣaḥ - this;
eva - certainly; tvat - Your; bhṛtya-bhṛtya - of the servant's servant; paricāraka - of the servant; bhṛtya-
bhṛtya-bhṛtyasya - of the servant of the servant of the servant; bhṛtyaḥ - the servant; iti - so; mām - me;
smara - think of; loka - of the world; nātha - O master.
O enemy of Madhu and Kaiṭabha, O Lord of the universe, the perfection of my life and the most cherished
mercy You could show me would be for You to consider me the servant of the servant of the servant of the
servant of the servant of the servant of Your servant [Cc. Madhya 13.80].
26
tattvaṁ bruvāṇāni paraṁ parastān
madhu kṣarantīva mudāvahāni
prāvartaya prāñjalir asmi jihve
nāmāni nārāyaṇa-gocarāṇi
tattvam - the truth; bruvāṇāni - which speak; param - supreme; parastāt - beyond everything superior;
madhu - honey; kṣaranti - dripping; iva - as if; mudā - joy; avahāni - bringing; prāvartaya - please recite;
prāñjaliḥ - with joined palms; asmi - I am; jihve - O tongue; nāmāni - the names; nārāyaṇa-gocarāṇi -
which refer to Lord Nārāyaṇa.
My dear tongue, I stand before you with joined palms and beg you to recite the names of Lord Nārāyaṇa.
These names describing the Supreme Absolute Truth bring great pleasure, as if exuding honey.
27
namāmi nārāyaṇa-pāda-paṅkajaṁ
karomi nārāyaṇa-pūjanaṁ sadā
vadāmi nārāyaṇa-nāma nirmalaṁ
smarāmi nārāyaṇa-tattvam avyayam
namāmi - I offer obeisances; nārāyaṇa - of Lord Nārāyaṇa; pāda-paṅkajam - to the lotus feet; karomi - I
254
do; nārāyaṇa - of Lord Nārāyaṇa; pūjanam - worship; sadā - always; vadāmi - I speak; nārāyaṇa - of Lord
Nārāyaṇa; nāma - the name; nirmalam - free from contamination; smarāmi - I remember; nārāyaṇa - of
Nārāyaṇa; tattvam - truth; avyayam - infallible.
At every moment I bow down to the lotus feet of Nārāyaṇa, I perform worship to Nārāyaṇa, I recite the pure
name of Nārāyaṇa, and I reflect on the infallible truth of Nārāyaṇa.
28-29
śrī-nātha nārāyaṇa vāsudeva
śrī-kṛṣṇa bhakta-priya cakra-pāṇe
śrī-padmanābhācyuta kaiṭabhāre
śrī-rāma padmākṣa hare murāre
śrī-nātha - O Lord of the goddess of fortune; nārāyaṇa - O resort of all living entities; vāsudeva - O
supreme proprietor; śrī-kṛṣṇa - O Kṛṣṇa, son of Devakī; bhakta - toward Your devotees; priya - O You who
are favorably disposed; cakra - the disc weapon; pāṇe - O You who hold in Your hand; śrī - divine; padma-
nābha - O You from whose navel grows a lotus; acyuta - O infallible Lord; kaiṭabha-are - O enemy of Kaiṭ
abha, śrī-rāma - O blessed Rāma; padma-akṣa - O lotus-eyed one; hare - O remover of misfortune; mura-
are - O enemy of Mura; ananta - O limitless one; vaikuṇṭha - O Lord of the spiritual kingdom; mukunda - O
bestower of liberation; kṛṣṇa - O Kṛṣṇa; govinda - O master of the cows; dāmodara - O You who were tied
up as punishment by Your mother; mādhava - O Lord of the supreme goddess; iti - thus; vaktum - to speak;
samarthaḥ - able; api - although; na vakti - one does not say; kaścit - anything; aho - ah; janānām - of
people; vyasana - toward a danger; ābhimukhyam - the inclination.
O Śrīnātha, Nārāyaṇa, Vāsudeva, divine Kṛṣṇa, O kind friend of Your devotees! O Cakrapāṇi, Padmanābha,
Acyuta, Kaiṭabhāri, Rāma, Padmākṣa, Hari, Murāri! O Ananta, Vaikuṇṭha, Mukunda, Kṛṣṇa, Govinda,
Dāmodara, Mādhava! Although all people can address You, still they remain silent. Just see how eager they
are for their own peril!
30
bhaktāpāya-bhujāṅga-gāruḍa-maṇis trailokya-rakṣā-maṇir
gopī-locana-cātakāmbuda-maṇiḥ saundarya-mudrā-maṇiḥ
yaḥ kāntā-maṇi-rukmiṇī-ghana-kuca-dvandvaika-bhūṣā-maṇiḥ
śreyo deva-śikhā-maṇir diśatu no gopāla-cūḍā-maṇiḥ
bhakta - His devotees; apāya - who takes away; bhuja-aṅga - whose arms; gāruḍa - riding on the great
bird Garuḍa; maṇiḥ - the jewel; trai-lokya - of the three worlds; rakṣā - for protection; maṇiḥ - the jewel;
gopī - of the cowherd girls; locana - of the eyes; cātaka - for the cātaka birds; ambuda - of clouds; maṇiḥ -
the jewel; saundarya - displaying beauty; mudrā - of gestures; maṇiḥ - the jewel; yaḥ - who; kāntā - of
consorts; maṇi - who is the jewel; rukmiṇī - of Rukmiṇī; ghana - full; kuca-dvandva - of the two breasts;
eka - the one; bhūṣā - decorative; maṇiḥ - jewel; śreyaḥ - ultimate benefit; deva - of the demigods; śikhā-
maṇiḥ - the crown jewel; diśatu - may He grant; naḥ - to us; gopāla - of cowherds; cūḍā-maṇiḥ - the crest
jewel.
He is the jewel riding on the back of Garuḍa, who carries away the Lord's devotees on his wings. He is the
magic jewel protecting the three worlds, the jewellike cloud attracting the cātaka-bird eyes of the gopīs, and
the jewel among all who gesture gracefully. He is the only jeweled ornament on the ample breasts of Queen
Rukmiṇī, who is herself the jewel of beloved consorts. May that crown jewel of all gods, the best of the
cowherds, grant us the supreme benediction.
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31
śatru-cchedaika-mantraṁ sakalam upaniṣad-vākya-sampūjya-mantraṁ
saṁsāroccheda-mantraṁ samucita-tamasaḥ saṅgha-niryāṇa-mantram
sarvaiśvaryaika-mantraṁ vyasana-bhujaga-sandaṣṭa-santrāṇa-mantraṁ
jihve śrī-kṛṣṇa-mantraṁ japa japa satataṁ janma-sāphalya-mantram
śatru - enemies; cheda - for destroying; eka - the only; mantram - mystic chant; sakalam - entire;
upaniṣat - of the Upaniṣads; vākya - by the words; sampūjya - worshiped; mantram - the mystic chant;
saṁsāra - the cycle of birth and death; uccheda - which uproots; mantram - the mystic chant; samucita -
accumulated; tamasaḥ - of darkness; saṅgha - the mass; niryāṇa - for driving away; mantram - the mystic
chant; sarva - all; aiśvarya - for opulence; eka - the only; mantram - mystic chant; vyasana - of material
distress; bhujaga - by the snake; sandaṣṭa - for those who have been bitten; santrāṇa - saving; mantram -
the mystic chant; jihve - O my tongue; śrī-kṛṣṇa - of Śrī Kṛṣṇa; mantram - the mystic chant; japa japa -
please repeatedly chant; satatam - always; janma - of one's birth; sāphalya - for the success; mantram -
the mystic chant.
O tongue, please constantly chant the mantra composed of Śrī Kṛṣṇa's names. This is the only mantra for
destroying all enemies, the mantra worshiped by every word of the Upaniṣads, the mantra that uproots
saṁsāra, the mantra that drives away all the darkness of ignorance, the mantra for attaining infinite
opulence, the mantra for curing those bitten by the poisonous snake of worldly distress, and the mantra for
making one's birth in this world successful.
32
vyāmoha-praśamauṣadhaṁ muni-mano-vṛtti-pravṛtty-auṣadhaṁ
daityendrārti-karauṣadhaṁ tri-bhuvane sañjīvanaikauṣadham
bhaktātyanta-hitauṣadhaṁ bhava-bhaya-pradhvaṁsanaikauṣadhaṁ
śreyaḥ-prāpti-karauṣadhaṁ piba manaḥ śrī-kṛṣṇa-divyauṣadham
vyāmoha - utter bewilderment; praśama - for subduing; auṣadham - the herbal medicine; muni - of sages;
manaḥ - of the minds; vṛtti - the functioning; pravṛtti - which initiates; auṣadham - the medicine; daitya - of
the demoniac descendants of Diti; indra - for the leaders; ārti - distress; kara - which causes; auṣadham -
the medicine; tri-bhuvane - within the three worlds; sañjīvana - for bringing the dead back to life; eka - the
only; auṣadham - medicine; bhakta - of the Lord's devotees; atyanta - absolute; hita - for benefit;
auṣadham - the medicine; bhava - of material existence; bhaya - fear; pradhvaṁsana - for destroying; eka
- the only; auṣadham - medicine; śreyaḥ - of supreme good; prāpti - attainment; kara - which effects;
auṣadham - the medicine; piba - just drink; manaḥ - O mind; śrī-kṛṣṇa - of Lord Śrī Kṛṣṇa; divya -
transcendental; auṣadham - the medicinal herb.
O mind, please drink the transcendental medicine of Śrī Kṛṣṇa's glories. It is the perfect medicine for curing
the disease of bewilderment, for inspiring sages to engage their minds in meditation, and for tormenting the
mighty Daitya demons. It alone is the medicine for restoring the three worlds to life and for bestowing
unlimited blessings on the Supreme Lord's devotees. Indeed, it is the only medicine that can destroy one's
fear of material existence and lead one to the attainment of the supreme good.
33
kṛṣṇa tvadīya-pada-paṅkaja-pañjarāntam
adyaiva me viśatu mānasa-rāja-haṁsaḥ
prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ
kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te
kṛṣṇa - O Lord Kṛṣṇa; tvadīya - Your; pada - feet; paṅkaja - lotus flower; pañjara - the network; antam -
the edge; adya - now, at this moment; eva - certainly; me - my; viśatu - may enter; mānasa - mind; rāja -
royal; haṁsa - swan; prāṇa-prayāṇa - of death; samaye - at the time; kapha - mucus; vāta - air; pittaiḥ -
and with bile; kaṇṭha - throat; avarodhana-vidhau - when it is choked; smaraṇam - remembrance; kutaḥ -
how is it possible; te - of You.
O Lord Kṛṣṇa, at this moment let the royal swan of my mind enter the tangled stems of the lotus of Your feet.
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How will it be possible for me to remember You at the time of death, when my throat will be choked up with
mucus, bile, and air?
34
cetaś cintaya kīrtayasva rasane namrī-bhava tvaṁ śiro
hastāv añjali-sampuṭaṁ racayataṁ vandasva dīrghaṁ vapuḥ
ātman samśraya puṇḍarīka-nayanaṁ nāgācalendra-sthitaṁ
dhanyaṁ puṇya-tamaṁ tad eva paramaṁ daivaṁ hi sat-siddhaye
cetaḥ - O mind; cintaya - please think; kīrtayasva - please glorify; rasane - O tongue; namrī - bowed
down; bhava - become; tvam - you; śiraḥ - O head; hastau - O hands; añjali-sampuṭam - palms folded in
supplication; racayatam - please make; vandasva - please offer obeisances; dīrgham - outstretched;
vapuḥ - O body; ātman - O heart; samśraya - take full shelter; puṇḍarīka - like lotuses; nayanam - of Him
whose eyes; nāga - on the serpent; acala - of mountains; indra - like the king; sthitam - seated; dhanyam -
all-auspicious; puṇya-tamam - supremely purifying; tat - He; eva - alone; paramam - the topmost; daivam -
Deity; hi - indeed; sat - of permanent perfection; siddhaye - for the achievement.
O mind, think of the lotus-eyed Lord who reclines on the mountainlike serpent Ananta. O tongue, glorify Him.
O head, bow down to Him. O hands, join your palms in supplication to Him. O body, offer outstretched
obeisances to Him. O heart, take full shelter of Him. That Supreme Lord is the topmost Deity. It is He alone
who is all-auspicious and supremely purifying, He alone who awards eternal perfection.
35
śṛṇvañ janārdana-kathā-guṇa-kīrtanāni
dehe na yasya pulakodgama-roma-rājiḥ
notpadyate nayanayor vimalāmbu-mālā
dhik tasya jīvitam aho puruṣādhamasya
śṛṇvan - hearing; janārdana - of Lord Janārdana; kathā - histories; guṇa - of His qualities; kīrtanāni - and
glorification; dehe - in the body; na - not; yasya - of whom; pulaka-udgama - bristling; roma - of hair on the
limbs; rājiḥ - in rows; na utpadyate - there does not arise; nayanayoḥ - in the eyes; vimala - pure; amba -
of water; mālā - a continuous flow; dhik - condemnation; tasya - of him; jīvitam - on the life; aho - ah;
puruṣa - of such a person; adhamasya - most degraded.
One who hears descriptions of Lord Janārdana's pastimes and glorious qualities but whose bodily hair fails
to bristle in ecstasy and whose eyes fail to flood with tears of pure love—such a person is indeed the most
degraded rascal. What a condemned life he leads!
36
andhasya me hṛta-viveka-mahā-dhanasya
cauraiḥ prabho balibhir indriya-nāmadheyaiḥ
mohāndha-kūpa-kuhare vinipātitasya
deveśa dehi kṛpaṇasya karāvalambam
andhasya - who is blind; me - of me; hṛta - stolen; viveka - discrimination; mahā - great; dhanasya -
whose wealth; cauraiḥ - by thieves; prabho - O master; balibhiḥ - powerful; indriya - as the senses;
nāmadheyaiḥ - who are named; moha - of delusion; andha-kūpa - of the pitch-dark well; kuhare - into the
cavity; vinipātitasya - thrown down; deva - of the demigods; īśa - O supreme controller; dehi - give;
kṛpaṇasya - to this unfortunate person; kara - of the hand; avalambam - the aid.
O Lord, the powerful thieves of my senses have blinded me by stealing my most precious possession, my
discrimination, and they have thrown me deep into the pitch-dark well of delusion. Please, O Lord of lords,
extend Your hand and save this wretched soul.
37
idaṁ śarīraṁ pariṇāma-peśalaṁ
pataty avaśyaṁ śata-sandhi-jarjaram
kim auṣadhaṁ pṛcchasi mūḍha durmate
nirāmayaṁ kṛṣṇa-rasāyanaṁ piba
257
idam - this; śarīram - body; pariṇāma - as subject to transformation; peśalam - attractive; patati - falls
down; avaśyam - inevitably; śata - hundreds; sandhi - joints; jarjaram - having become decrepit; kim - why;
auṣadham - for medication; pṛcchasi - you are asking; mūḍha - deluded; durmate - O fool; nirāmayam -
prophylactic; kṛṣṇa - of Kṛṣṇa; rasa-ayanam - the elixir; piba - just drink.
This body's beauty is fleeting, and at last the body must succumb to death after its hundreds of joints have
stiffened with old age. So why, bewildered fool, are you asking for medication? Just take the Kṛṣṇa elixir, the
one cure that never fails.
38
āścaryam etad dhi manuṣya-loke
sudhāṁ parityajya viṣaṁ pibanti
nāmāni nārāyaṇa-gocarāṇi
tyaktvānya-vācaḥ kuhakāḥ paṭhanti
āścaryam - wonder; etat - this; hi - indeed; manuṣya - of human beings; loke - in the world; sudhām - life-
giving nectar; parityajya - rejecting; viṣam - poison; pibanti - people drink; nāmāni - the names; nārāyaṇa-
gocarāṇi - which refer to Lord Nārāyaṇa; tyaktvā - avoiding; anya - other; vācaḥ - words; kuhakāḥ -
rogues; paṭhanti - they recite.
The greatest wonder in human society is this: People are so incorrigible that they reject the life-giving nectar
of Lord Nārāyaṇa's names and instead drink poison by speaking everything else.
39
tyajantu bāndhavāḥ sarve
nindantu guravo janāḥ
tathāpi paramānando
govindo mama jīvanam
tyajantu - may they reject me; bāndhavāḥ - relatives; sarve - all; nindantu - may they condemn; guravaḥ
- superior; janāḥ - persons; tathā api - nonetheless; parama - supreme; ānandaḥ - the embodiment of bliss;
govindaḥ - Lord Govinda; mama - my; jīvanam - very life.
Let my relatives all abandon me and my superiors condemn me. Still, the supremely blissful Govinda
remains my life and soul.
40
satyaṁ bravīmi manujāḥ svayam ūrdhva-bāhur
yo yo mukunda narasiṁha janārdaneti
jīvo japaty anu-dinaṁ maraṇe raṇe vā
pāṣāṇa-kāṣṭha-sadṛśāya dadāty abhīṣṭam
satyam - the truth; bravīmi - I am speaking; manujāḥ - O humans; svayam - myself; ūrdhva - with raised;
bāhuḥ - arms; yaḥ yaḥ - whoever; mukunda narasiṁha janārdana - O Mukunda, Narasiṁha, Janārdana;
iti - thus saying; jīvaḥ - a living being; japati - chants; anu-dinam - every day; maraṇe - at the time of death;
raṇe - during battle; vā - or; pāṣāṇa - stone; kāṣṭha - or wood; sadṛśāya - to a state of similarity with;
dadāti - he renders; abhīṣṭam - his cherished desires.
O mankind, with arms raised high I declare the truth! Any mortal who chants the names Mukunda, Nṛsiṁha,
and Janārdana day after day, even in battle or when facing death, will come to regard his most cherished
ambitions as no more valuable than a stone or a block of wood.
41
nārāyaṇāya nama ity amum eva mantraṁ
saṁsāra-ghora-viṣa-nirharaṇāya nityam
śṛṇvantu bhavya-matayo yatayo 'nurāgād
uccaistarām upadiśāmy aham ūrdhva-bāhuḥ
258
nārāyaṇāya namaḥ iti - 'obeisances to Nārāyaṇa'; amum - this; eva - indeed; mantram - invocation;
saṁsāra - of the cycle of material existence; ghora - terrible; viṣa - from the poison; nirharaṇāya - for
deliverance; nityam - always; śṛṇvantu - they should hear; bhavya - good; matayaḥ - of intelligence;
yatayaḥ - members of the renounced order; anurāgāt - out of love; uccaiḥ-tarām - very loudly; upadiśāmi -
am advising; aham - I; ūrdhva-bāhuḥ - with arms raised.
Raising my arms, I utter this compassionate advice as loudly as I can: If those in the renounced order want
to be delivered from the terrible, poisonous condition of material life, they should have the good sense to
constantly hear the mantra oṁ namo nārāyaṇāya.
42
cittaṁ naiva nivartate kṣaṇam api śrī-kṛṣṇa-pādāmbujān
nindantu priya-bāndhavā guru-janā gṛhṇantu muñcantu vā
durvādaṁ parighoṣayantu manujā vamśe kalaṅko 'stu vā
tādṛk-prema-dharānurāga-madhunā mattāya mānaṁ tu me
cittam - the mind; na eva - never; nivartate - turns away; kṣaṇam api - even for a moment; śrī-kṛṣṇa-
pāda-ambujāt - from the lotus feet of Śrī Kṛṣṇa; nindantu - let them criticize; priya - dear ones; bāndhavāḥ
- and other relatives; guru-janāḥ - superior; gṛhṇantu - let them accept; muñcantu - reject; vā - or;
durvādam - calumniation; parighoṣayantu - let them proclaim; manujāḥ - people; vamśe - on the family;
kalaṅkaḥ - a dirty spot; astu - let there be; vā - or; tādṛk - such as this; prema - of love of Godhead; dharā -
the abundance; anurāga - of sentiments of attractions; madhunā - with the sweet honey; mattāya - who is
maddened; mānam - respect; tu - however; me - for me.
My mind cannot turn from Śrī Kṛṣṇa's lotus feet, even for a moment. So let my dear ones and other relatives
criticize me, my superiors accept or reject me as they like, the common people spread evil gossip about me,
and my family's reputation be sullied. For a madman like me, it is honor enough to feel this flood of love of
Godhead, which brings such sweet emotions of attraction for my Lord.
43
kṛṣṇo rakṣatu no jagat-traya-guruḥ kṛṣṇaṁ namadhvaṁ sadā
kṛṣṇenākhila-śatravo vinihatāḥ kṛṣṇāya tasmai namaḥ
kṛṣṇād eva samutthitaṁ jagad idaṁ kṛṣṇasya dāso 'smy ahaṁ
kṛṣṇe tiṣṭhati viśvam etad akhilaṁ he kṛṣṇa rakṣasva mām
kṛṣṇaḥ - Kṛṣṇa; rakṣatu - may He protect; naḥ - us; jagat - of the worlds; traya - three; guruḥ - the spiritual
master; kṛṣṇam - to Kṛṣṇa; namadhvam - all of you bow down; sadā - constantly; kṛṣṇena - by Kṛṣṇa;
akhila - all; śatravaḥ - enemies; vinihatāḥ - killed; kṛṣṇāya - to Kṛṣṇa; tasmai - Him; namaḥ - obeisances;
kṛṣṇāt - from Kṛṣṇa; eva - alone; samutthitam - risen; jagat - world; idam - this; kṛṣṇasya - of Kṛṣṇa;
dāsaḥ - the servant; asmi - am; aham - I; kṛṣṇe - in Kṛṣṇa; tiṣṭhati - stands; viśvam - universe; etat - this;
akhilam - entire; he kṛṣṇa - O Kṛṣṇa; rakṣasva mām - protect me.
May Kṛṣṇa, the spiritual master of the three worlds, protect us. Continually bow down to Kṛṣṇa. Kṛṣṇa has
killed all our enemies. Obeisances to Kṛṣṇa. From Kṛṣṇa alone this world has come into being. I am the
servant of Kṛṣṇa. This entire universe rests within Kṛṣṇa. O Kṛṣṇa, please protect me!
44
he gopālaka he kṛpā-jala-nidhe he sindhu-kanyā-pate
he kaṁsāntaka he gajendra-karuṇā-pārīṇa he mādhava
he rāmānuja he jagat-traya-guro he puṇḍarīkākṣa māṁ
he gopījana-nātha pālaya paraṁ jānāmi na tvāṁ vinā
he gopālaka - O cowherd boy; he - O; kṛpā - of mercy; jala-nidhe - ocean; he - O; sindhu - of the ocean;
kanyā - of the daughter (goddess Lakṣmī, who took birth from the Milk Ocean); pate - husband; he kaṁsa-
antaka - O killer of Kaṁsa; he - O; gaja-indra - to the king of the elephants; karuṇā - with mercy; pārīṇa -
full; he mādhava - O Lord Mādhava; he rāma-anuja - O younger brother of Lord Balarāma; he - O; jagat-
traya - of the three worlds; guro - spiritual master; he - O; puṇḍarīka-akṣa - lotus-eyed one; mām - me; he
- O; gopī-jana - of the cowherd women of Vraja; nātha - master; pālaya - please protect; param - supreme;
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jānāmi na - I do not know; tvām vinā - other than You.
O young cowherd boy! O ocean of mercy! O husband of Lakṣmī, the ocean's daughter! O killer of Kaṁsa! O
merciful benefactor of Gajendra! O Mādhava! O younger brother of Rāma! O spiritual master of the three
worlds! O lotus-eyed Lord of the gopīs! I know no one greater than You. Please protect me.
45
dārā vār-ākara-vara-sutā te tanūjo viriñciḥ
stotā vedas tava sura-gaṇā bhṛtya-vargaḥ prasādaḥ
muktir māyā jagad avikalaṁ tāvakī devakī te
mātā mitraṁ bala-ripu-sutas tat tvad anyaṁ na jāne
dārā - wife; vāḥ-ākara - of the ocean; vara - excellent; sutā - the daughter (Lakṣmī); te - Your; tanūjaḥ -
son; viriñciḥ - Lord Brahmā; stotā - praiser; vedaḥ - the Vedas; tava - Your; sura-gaṇāḥ - the demigods;
bhṛtya - of servants; vargaḥ - company; prasādaḥ - grace; muktiḥ - liberation; māyā - magic power; jagat -
the universe; avikalam - entire; tāvakī - Your; devakī - Devakī; te - Your; mātā - mother; mitram - friend;
bala-ripu - (Indra) the enemy of the demon Bala; sutaḥ - the son (Arjuna); tat - thus; tvat - than You;
anyam - any other; na jāne - I do not know.
Your wife is the beautiful daughter of the ocean, and Your son is Lord Brahmā. The Vedas are Your
panegyrist, the demigods comprise Your company of servants, and liberation is Your benediction, while this
entire universe is a display of Your magic power. Śrīmatī Devakī is Your mother, and Arjuna, the son Indra,
is Your friend. For these reasons I have no interest in anyone but You.
46
praṇāmam īśasya śiraḥ-phalaṁ vidus
tad-arcanaṁ prāṇa-phalaṁ divaukasaḥ
manaḥ-phalaṁ tad-guṇa-tattva-cintanaṁ
vacaḥ-phalaṁ tad-guṇa-kīrtanaṁ budhāḥ
praṇāmam - offering obeisances; īśasya - to the Supreme Lord; śiraḥ - of the head; phalam - the
perfection; viduḥ - they know; tat - His; arcanam - worship; prāṇa - of one's breath; phalam - the
perfection; diva-okasaḥ - the residents of heaven; manaḥ - of the mind; phalam - the perfection; tat - His;
guṇa - of the qualities; tattva - on the details; cintanam - meditation; vacaḥ - of speech; phalam - the
perfection; tat - His; guṇa - about the qualities; kīrtanam - chanting; budhāḥ - intelligent.
The wise inhabitants of the heavenly regions know that the perfection of the head is to offer prostrate
obeisances to the Supreme Lord, the perfection of the life-breath is to worship the Lord, the perfection of the
mind is to ponder the details of His transcendental qualities, and the perfection of speech is to chant the
glories of His qualities.
47
śrīman-nāma procya nārāyaṇākhyaṁ
ke na prāpur vāñchitaṁ pāpino 'pi
hā naḥ pūrvaṁ vāk pravṛttā na tasmiṁs
tena prāptaṁ garbha-vāsādi-duḥkham
śrīmat - blessed; nāma - the name; procya - having said out loud; nārāyaṇa-ākhyam - called 'Nārāyaṇa';
ke - who; na prāpuḥ - did not obtain; vāñchitam - what they desired; pāpinaḥ - sinful persons; api - even;
hā - alas; naḥ - our; pūrvam - previously; vāk - speech; pravṛttā - engaged; na - not; tasmin - in that; tena
- therefore; prāptam - achieved; garbha - in a womb; vāsa - residence; ādi - beginning with; duḥkham -
misery.
What person, even if most sinful, has ever said aloud the blessed name Nārāyaṇa and failed to fulfill his
desires? But we, alas, never used our power of speech in that way, and so we had to suffer such miseries as
living in a womb.
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48
dhyāyanti ye viṣṇum anantam avyayaṁ
hṛt-padma-madhye satataṁ vyavasthitam
samāhitānāṁ satatābhaya-pradaṁ
te yānti siddhiṁ paramāṁ tu vaiṣṇavīm
dhyāyanti - meditate; ye - who; viṣṇum - on Lord Viṣṇu; anantam - the unlimited; avyayam - the infallible;
hṛt - of the heart; padma - the lotus; madhye - within; satatam - always; vyavasthitam - situated;
samāhitānām - for those who are fixed in awareness of Him; satata - perpetual; abhaya - fearlessness;
pradam - granting; te - they; yānti - attain; siddhim - perfection; paramām - supreme; tu - indeed;
vaiṣṇavīm - of the Vaiṣṇavas, and in relation to Viṣṇu.
The unlimited and infallible Viṣṇu, who is always present within the lotus of the heart, grants fearlessness to
those who fix their intelligence upon Him. The devotees who meditate on Him will reach the supreme
perfection of the Vaiṣṇavas.
49
tat tvaṁ prasīda bhagavan kuru mayy anāthe
viṣṇo kṛpāṁ parama-kāruṇikaḥ khalu tvam
saṁsāra-sāgara-nimagnam ananta dīnam
uddhartum arhasi hare puruṣottamo 'si
tat - therefore; tvam - You; prasīda - please show Your favor; bhagavan - O Supreme Lord; kuru - please
give; mayi - to me; anāthe - who am without a master; viṣṇo - O Viṣṇu; kṛpām - mercy; parama - the most;
kāruṇikaḥ - compassionate; khalu - after all; tvam - You; saṁsāra - of material existence; sāgara - in the
ocean; nimagnam - submerged; ananta - O limitless one; dīnam - wretched; uddhartum - to lift up; arhasi
- You should please; hare - O Hari; puruṣa-uttamaḥ - the Supreme Personality of Godhead; asi - You are.
O Supreme Lord, O Viṣṇu, You are the most compassionate. So now please show me Your favor and
bestow Your mercy upon this helpless soul. O unlimited Lord, kindly uplift this wretch who is drowning in the
ocean of material existence. O Lord Hari, You are the Supreme Personality of Godhead.
50
kṣīra-sāgara-taraṅga-śīkarā-
sāra-tārakita-cāru-mūrtaye
bhogi-bhoga-śayanīya-śāyine
mādhavāya madhu-vidviṣe namaḥ
kṣīra - of milk; sāgara - in the ocean; taraṅga - from the waves; śīkara - of the spray; āsāra - by the
shower; tārakita - bespeckled; cāru - charming; mūrtaye - whose form; bhogi - the serpent's (Lord Ananta
Śeṣa's); bhoga - of the body; śayanīya - on the couch; śāyine - who lies; mādhavāya - to Lord Mādhava;
madhu-vidviṣe - the antagonist of the demon Madhu; namaḥ - obeisances.
Obeisances to Lord Mādhava, enemy of the Madhu demon. His beautiful form, lying on the couch of the
serpent Ananta, is speckled by the shower of spray from the milk ocean's waves.
51
alam alam alam ekā prāṇināṁ pātakānāṁ
nirasana-viṣaye yā kṛṣṇa kṛṣṇeti vāṇī
yadi bhavati mukunde bhaktir ānanda-sāndrā
karatala-kalitā sā mokṣa-sāmrājya-lakṣmīḥ
alam alam alam - enough, enough, enough; ekā - by itself; prāṇinām - of living beings; pātakānām - of the
sins; nirasana - driving away; viṣaye - in the matter of; yā - which; kṛṣṇa kṛṣṇa - 'Kṛṣṇa, Kṛṣṇa'; iti - thus;
vāṇī - words; yadi - if; bhavati - there is; mukunde - for Lord Mukunda; bhaktiḥ - devotion; ānanda - with
ecstasy; sāndrā - dense; kara-tala - in the palms of one's hands; kalitāḥ - available; sā - she (devotion);
mokṣa - liberation; sāmrājya - influence; lakṣmīḥ - and opulence.
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By themselves the words "Kṛṣṇa, Kṛṣṇa" are sufficient to drive away the sins of all living beings. Anyone who
possesses devotion for Lord Mukunda that is densely imbued with ecstasy holds in the palms of his hands
the gifts of liberation, worldly influence, and wealth.
52
yasya priyau śruti-dharau kavi-loka-vīrau
mitrau dvi-janma-vara-padma-śarāv abhūtām
tenāmbujākṣa-caraṇāmbuja-ṣaṭ-padena
rājñā kṛtā kṛtir iyaṁ kulaśekhareṇa
yasya - whose; priyau - beloved; śruti-dharau - expert in knowledge of the Vedas; kavi - of poets; loka - in
the society; vīrau - eminent leaders; mitrau - two friends; dvi-janma - of the brāhmaṇas; vara - superior;
padma - of the lotus; śarau - stems; abhūtām - have become; tena - by him; ambuja-akṣa - of the lotus-
eyed Lord; caraṇa-ambuja - at the lotus feet; ṣaṭ-padena - by the bee; rājñā - by the king; kṛtā - made;
kṛtiḥ - composition; iyam - this; kulaśekhareṇa - by Kulaśekhara.
This work was composed by King Kulaśekhara, a bee at the lotus feet of the lotus-eyed Lord. The king's two
beloved friends are the twin stems of the exquisite lotus of the brāhmaṇa community, expert Vedic scholars
renowned as leaders of the community of poets.
53
mukunda-mālāṁ paṭhatāṁ narāṇāṁ
aśeṣa-saukhyaṁ labhate na kaḥ svit
samasta-pāpa-kṣayam etya dehī
prayāti viṣṇoḥ paramaṁ padaṁ tat
mukunda-mālām - this flower garland for Lord Mukunda; paṭhatām - who recite; narāṇām - among
persons; aśeṣa - complete; saukhyam - happiness; labhate na - does not achieve; kaḥ svit - who at all;
samasta - of all; pāpa - sins; kṣayam - the eradication; etya - obtaining; dehī - an embodied being; prayāti
- proceeds; viṣṇoḥ - of Lord Viṣṇu; paramam - supreme; padam - to the abode; tat - that.
Who among those who recite this Mukunda-mālā will not achieve complete happiness? An embodied being
who chants these prayers will have all his sinful reactions eradicated and proceed straight to the supreme
abode of Lord Viṣṇu.
Govinda-Damodara Stotram
1 Before the assembled Kurus and Pandavas,
agre kurūṇām atha pāṇḍavānāḿ when Duhsasana caught her hair and clothing,
duḥśāsanenāhṛta-vastra-keśā Krsna (Draupadi), having no other Lord, cried
kṛṣṇā tadākrośad ananya-nāthā out, " Govinda, Damodara, Madhava!"
govinda dāmodara mādhaveti
2 O Lord Krsna, Visnu, enemy of the Madhu and
śrī kṛṣṇa viṣṇo madhu-kaiṭabhāre Kaitabha demons; O Supreme Personality of
bhaktānukampin bhagavan murāre Godhead, enemy of Mura, merciful upon the
trāyasva māḿ keśava lokanātha devotees; O Kesava, Lord of the worlds,
govinda dāmodara mādhaveti Govinda, Damodara, Madhava, please deliver
me.
3 Though desiring to sell milk, dahi, butter, etc.,
vikretukāmā kila gopa-kanyā the mind of a young gopi was so absorbed in the
murāri-pādārpita-citta-vṛttiḥ lotus feet of Krsna that instead of calling out
dadhyādikaḿ mohavaśād avocad "Milk for sale," she bewilderedly said, "Govinda!",
govinda dāmodara mādhaveti Damodara!", and "Madhava!"
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4 Their grinding-mortars full of grains, the gopis
ulūkhale sambhṛta-tanḍulāḿś ca minds are overcome as they thresh with their
sańghaṭṭayantyo musalaiḥ pramugdhāḥ pestles, singing "Govinda, Damodara,
gāyanti gopyo janitānurāgā Madhava!"
govinda dāmodara mādhaveti
5 A lotus-eyed girl instructed the red-beaked pet
kācit karāmbhoj a-puṭe niṣaṇṇaḿ parrot that was seated in the cup of her lotus
krīḍā-śukaḿ kiḿśuka-rakta-tuṇḍam hand; she said, "Govinda, Damodara, Madhava .
adhyāpayām āsa saroruhākṣī . ."
govinda dāmodara mādhaveti
6 In each and every house, a bevy of gopa-women
gṛhe gṛhe gopa-vadhū-samūhaḥ is engaged in making the caged parrots
prati-kṣaṇaḿ piñjara-sārikānām constantly utter with broken words, "Govinda,"
skhalad-giraḿ vācayituḿ pravṛtto "Damodara," and Madhava."
govinda dāmodara mādhaveti
7 With the little boy lying in the swing, all of the
paryyańkikābhājam alam kumāraḿ gopis used to expertly sing compositions set to
prasvāpayantyo 'khila-gopa-kanyāḥ musical notes and rhythm; they went, "Govinda,
jaguḥ prabandhaḿ svara-tāla-bandhaḿ Damodara, Madhava," while putting Him to rest.
govinda dāmodara mādhaveti
8 The younger brother of Balarama, playing
rāmānujaḿ vīkṣaṇa-keli-lolaḿgopi mischieviously, was dodging about her with
gеhītvā nava-nīta-golam restless eyes. Taking a ball of fresh butter to lure
ābālakaḿ bālakam ājuhāva Him over, that gopi called Him: "O Govinda,
govinda dāmodara mādhaveti Damodara, Madhava . . ."
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13 In His own courtyard, Krsna was carelessly
nijāńgaṇe kańkaṇa-keli-lolaḿ playing with a bracelet. A gopi took a ball of
gopī gеhītvā navanīta-golam butter to Him, and shutting His eyes with her
āmardayat pāṇi-talena netre palm, she distracted Him, "O Govinda,
govinda dāmodara mādhaveti Damodara, Madhava . . .(Guess what I have for
you!)"
14 In house after house, groups of gopis gather on
gṛhe gṛhe gopa-vadhū-kadambāḥ various occasions, and together they always
sarve militvā samavāya-yoge chant the transcendental names of Krsna--
puṇyāni nāmāni paṭhanti nityaḿ "Govinda, Damodara, and Madhava."
govinda dāmodara mādhaveti
15 His face is pleasing, and the flute pursed at His
mandāra-māle vadanābhirāmaḿ lips is filled with divine sound. Amidst the cows,
bimbādhare pūrita-veṇu-nādam gopas, and gopis, He stands at the base of a
go-gopa-gopī-jana-madhya-saḿsthaḿ coral tree. Govinda, Damodara, Madhava!
govinda dāmodara mādhaveti
16 Rising early during the brahma-muhurta, and
utthāya gopyo 'para-rātra-bhoge remembering the childish activities of the son of
smṛtvā yaśodā-suta-bāla-kelim Yasodadevi, the gopis loudly sing while churning
gāyanti proccair dadhi-manthayantyo butter--"Govinda, Damodara, Madhava!"
govinda dāmodara mādhaveti
17 Having churned and then set aside a fresh lump
jagdho 'tha datto navanīta-piṇḍo of butter in the house, Mother Yasoda was now
gṛhe yaśodā vicikitsayantī suspicious--it had been eaten. She said, "Murari!
uvāca satyaḿ vada he murāre Govinda, Damodara, Madhava, now tell me the
govinda dāmodara mādhaveti truth!"
18 Having finished the worship at home, a young
abhyarcya gehaḿ yuvatiḥ pravṛddha- gopi, like a strong current of love for Krsna,
-prema-pravāhā dadhi nirmamantha churns butter, and then joins all the gopis and
gāyanti gopyo 'tha sakhī-sametā their friends and they sing, "Govinda, Damodara,
govinda dāmodara mādhaveti Madhava!"
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22 Rising at dawn, having performed their rituals
vihāya nidrām aruṇodaye ca and chanted Vedic hymns, the best of the
vidhāya kṛtyāni ca vipramukhyāḥ learned brahmanas always loudly chant,
vedāvasāne prapaṭhanti nityaḿ "Govinda, Damodara, Madhava!"
govinda dāmodara mādhaveti
23 In Vrndavana, seeing Sri Radhika overwhelmed
vṛndāvane gopa-gaṇāś ca gopyo with separation from Govinda, groups of gopas
vilokya govinda-viyoga-khinnam and gopis sang, with tears in their lotus eyes,
rādhāḿ jaguḥ sāśru-vilocanābhyāḿ "Govinda! Damodara! O Madhava!"
govinda dāmodara mādhaveti
24 The cows having already gone out to graze early
prabhāta-sañcāra-gatā nu gāvas in the morning, mother Yasoda gently roused her
tad-rakṣaṇārthaḿ tanayaḿ yaśodā sleeping son with the palm of her hand, softly
prābodhayat pāṇi-talena mandaḿ saying, "Govinda, Damodara, Madhava."
govinda dāmodara mādhaveti
25 With long, matted hair the color of coral, and
pravāla-śobhā iva dīrgha-keśā bodies purified by eating only leaves, water, and
vātāmbu-parṇāśana-pūta-dehāḥ air, the sages sit beneath the trees and chant,
mūle tarūṇāḿ munayaḥ paṭhanti "Govinda," "Damodara," and "Madhava."
govinda dāmodara mādhaveti
26 After speaking these words, the ladies of Vraja,
evaḿ bruvāṇā virahāturā bhṛśāḿ who were so attached to Krsna, felt extremely
vraja-striyaḥ kṛṣṇa-viṣikta-mānasāḥ agitated by their imminent separation from Him.
visṛjya lajjāḿ ruruduḥ sma su-svaraḿ They forgot all worldly shame and loudly cried
govinda dāmodara mādhaveti out, 'O Govinda! O Damodara! O Madhava!'"
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31 After Lord Mukunda had met with Akrura and
akrūram āsādya yadā mukundaś entered Mathura to attend the ceremony of
cāpotsavārthaḿ mathurāḿ praviṣṭaḥ breaking the bow of Kamsa, all the citizens then
tadā sa paurair jayatīty abhāсi shouted, "Jaya Govinda! Jaya Damodara! Jaya
govinda dāmodara mādhaveti Madhava!"
32 When both sons of Vasudeva had actually been
kaḿsasya dūtena yadaiva nītau taken out of Vrndavana by the messenger of
vṛndāvanāntād vasudeva-sūnau Kamsa, Yasoda sobbed within the house, crying,
ruroda gopī bhavanasya madhye "Govinda, Damodara, Madhava!"
govinda dāmodara mādhaveti
33 Hearing how the son of Yasoda, who was but a
sarovare kāliya-nāga-baddhaḿ child, was wrapped within the coils of the Kaliya
śiśuḿ yaśodā-tanayaḿ niśamya serpent at the pond, the cowherd boys cried
cakrur luṭantyaḥ pathi gopa-bālā "Govinda! Damodara! Madhava!" and scurried
govinda dāmodara mādhaveti down the path.
34 Seeing the Lord of the Yadus proceeding
akrūra-yāne yadu-vaḿśa-nāthaḿ towards Mathura upon Akrura's chariot, the
saḿgacchamānaḿ mathurāḿ nirīkṣya cowherd boys, upon realization of their
ūcur viyogāt kila gopa-bālā impending separation, said, "O Govinda!
govinda dāmodara mādhaveti Damodara, Madhava! (Where are you going?
Are You actually leaving us now?)
35 At the edge of a lotus forest, a gopi lay down
cakranda gopī nalinī-vanānte upon the bed of flowers, bereft of Krsna. Tears
kṛṣṇena hīnā kusume śayānā flowed from her lotus eyes as she wept,
praphulla-nīlotpala-locanābhyāḿ "Govinda, Damodara, Madhava."
govinda dāmodara mādhaveti
36 Being severely restricted by her mother and
mātā-pitṛbhyāḿ parivāryamāṇā father, a lamenting gopi entered her house,
gehaḿ praviṣṭā vilalāpa gopī thinking, "Now that I have arrived home, save
āgatya māḿ pālaya viśvanātha me, O Lord of the universe! O Govinda,
govinda dāmodara mādhaveti Damodara, Madhava!"
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40 O my tongue, you are fond of sweet things and
jihve rasajñe madhura-priyā tvaḿ are of discriminating taste; I tell you the highest
satyaḿ hitaḿ tvāḿ paramaḿ vadāmi truth, which is also the most beneficial. Please
āvarṇayethā madhurākṣarāṇi just recite these sweet syllables: "Govinda,"
govinda dāmodara mādhaveti "Damodara," and "Madhava."
41 The knowers of the Vedas say that this is the
ātyantika-vyādhiharam janānāḿ cure-all of the worst diseases of mankind, and
cikitsakaḿ veda-vido vadanti that this is the seed of the destruction of the
saḿsāra-tāpa-traya-nāśa-bījaḿ threefold miseries of material existence--
govinda dāmodara mādhaveti "Govinda, Damodara, Madhava!"
42 Upon Ramacandra's going into the forest due to
tātājñayā gacchati rāmacandre his father's order, along with Laksmana and Sita,
sa-lakṣmaṇe 'raṇyacaye sa-sīte His mother cried, "O Govinda, Damodara,
cakranda rāmasya nijā janitrī Madhava!"
govinda dāmodara mādhaveti
43 Left there alone, Sita was carried out of the
ekākinī daṇḍaka-kānanāntāt forest by the ten-headed Ravana. At that time,
sā nīyamānā daśakandhareṇa accepting no other Lord, Sita cried, "O Govinda!
sītā tadākrośad ananya-nāthā Damodara! Madhava!"
govinda dāmodara mādhaveti
44 Separated from Rama, the daughter of King
rāmādviyuktā janakātmajā sā Janaka was completely anxious, and with the
vicintayantī hṛdi rāma-rūpam form of Rama within her heart, she cried, "O
ruroda sītā raghunātha pāhi Raghunatha! Protect me! O Govinda, Damodara,
govinda dāmodara mādhaveti Madhava!"
45 "O Lord Visnu, be gracious! Lord of the Raghu
prasīda viṣṇo raghu-vaḿśa-nātha clan, cause of the happiness and distress of
surāsurāṇāḿ sukha-duḥkha-heto gods and demons alike, O Govinda, Damoadara,
ruroda sītā tu samudra-madhye Madhava!" Thus Sita cried as She was being
govinda dāmodara mādhaveti carried over the middle of the ocean.
46 Caught by his foot and pulled into the water,
antar-jale grāha-gṛhīta-pādo Gajendra, his friends all harassed and frightened
visṛṣṭā-vikliṣṭa-samasta-bandhuḥ away, then called out incessantly, "Govinda,
tadā gajendro nitarāḿ jagāda Damodara, Madhava!"
govinda dāmodara mādhaveti
47 Along with his priest Sankhayuta, King
haḿsadhvajaḥ śańkhayuto dadarśa Hamsadhvaja saw his son Sudhanva falling into
putraḿ kaṭāhe prapatantam enam a vat, but the boy was chanting the
puṇyāni nāmāni harer japantaḿ transcendental names of Hari, Govinda,
govinda dāmodara mādhaveti Damodara, and Madhava.
48 Accepting Durvasa Muni's request (that she feed
durvāsaso vākyam upetya kṛṣṇā his many disciples though she hadn't the means)
sā cābravīt kānana-vāsinīśam Draupadi mentally called out to the Lord from
antaḥpraviṣṭaḿ manasājuhāva within her heart, the Lord of forest dwellers. She
govinda dāmodara mādhaveti said, "Govinda, Damodara, Madhava!"
49 He is always meditated upon by the yogis as
dhyeyaḥ sadā yogibhir aprameyaḥ being inscrutable. He is the remover of all
cintā-haraś cintita-pārijātaḥ anxieties, and is the desire-tree of all that is
kastūrikā-kalpita-nīla-varṇo desired. His bluish complexion is as attractive as
govinda dāmodara mādhaveti Kasturika. Govinda! Damodara! Madhava!
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50 I am fallen into the deep, dark well of material
saḿsāre-kūpe patito 'tyagādhe life, which is full of illusion and blind ignorance,
mohāndha-pūrṇe viṣayābhitapte and I am tormented by sensual existence. O my
karāvalambaḿ mama dehi viṣṇo Lord, Visnu, Govinda, Damodara, Madhava,
govinda dāmodara mādhaveti please grant me Your supporting hand to uplift
me.
51 O my tongue, I ask only this, that upon my
tvām eva yāce mama dehi jihve meeting the bearer of the scepter of
samāgate daṇḍa-dhare kṛtānte chastisement (Yamaraja), you will utter this
vaktavyam evaḿ madhuraḿ su-bhaktyā sweet phrase with great devotion: "Govinda,
govinda dāmodara mādhaveti Damodara, Madhava!"
52 O my tongue, O knower of rasa, for release from
bhajasva mantraḿ bhava-bandha-muktyai the hellish bondage of material existence, just
jihve rasajñe su-labhaḿ manojñam worship the charming and easily obtained
dvaipāyanādyair munibhiḥ prajaptam mantra that is chanted by Vedavyasa and other
govinda dāmodara mādhaveti sages: "Govinda, Damodara, Madhava!"
53 You should always and everywhere loudly chant,
gopāla vaḿśīdhara rūpa-sindho "Gopala, Vamsidhara, O ocean of beauty, Lord
lokeśa nārāyaṇa dīna-bandho of the worlds, Narayana, O friend of the poor,
ucca-svarais tvaḿ vada sarvadaiva Govinda, Damodara," and "Madhava."
govinda dāmodara mādhaveti
54 O my tongue, always worship these beautiful,
jihve sadaiva bhaja sundarāṇi enchanting names of Krsna, "Govinda,
nāmāni kṛṣṇasya manoharāṇi Damodara," and "Madhava," which destroy all
samasta-bhaktārti-vināśanāni the obstacles of the devotees.
govinda dāmodara mādhaveti
55 "O Govinda, Govinda, Hari, Murari! O Govinda,
govinda govinda hare murāre Govinda, Mukunda, Krsna! O Govinda, Govinda!
govinda govinda mukunda kṛṣṇa O holder of the chariot wheel! O Govinda! O
govinda govinda rathāńga-pāṇe Damodara! O Madhava!"
govinda dāmodara mādhaveti
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59 "Srinatha, Lord of the universe, form of the
śrīnātha viśveśvara viśva-mūrte universe, beautiful son of Devaki, O enemy of
śrī devakī-nandana daitya-śatro the demons, Govinda, Damodara, Madhava!" O
jihve pibasvāmṛtam etad eva my tongue, just drink this nectar.
govinda dāmodara mādhaveti
60 "Lord of the gopis, enemy of Kamsa, Mukunda,
gopīpate kaḿsa-ripo mukunda husband of Laksmidevi, Kesava, son of
lakṣmīpate keśava vāsudeva Vasudeva, Govinda, Damodara, Madhava!" O
jihve pibasvāmṛtam etad eva my tongue, just drink this nectar.
govinda dāmodara mādhaveti
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68 "O Lord Narayana, Ananta, Hari, Nrsimhadeva,
nārāyaṇānanta hare nṛsiḿha remover of the afflictions of Prahlada, O merciful
prahlāda-bādhāhara he kṛpālo Lord! Govinda, Damodara, Madhava!" O my
jihve pibasvāmṛtam etad eva tongue, simply drink this nectar.
govinda dāmodara mādhaveti
69 O Lord who assumed the man-like form of
līlā-manuṣyākṛti-rāma-rūpa Rama, who by dint of Your prowess, turned all
pratāpa-dāsī-kṛta-sarva-bhūpa other kings into Your servants! "O Govinda,
jihve pibasvāmṛtam etad eva Damodara, Madhava!" O tongue, just drink this
govinda dāmodara mādhaveti nectar.
70 "Sri Krsna! Govinda! Hari! Murari! O Lord,
śrī kṛṣṇa govinda hare murāre Narayana, Vasudeva!" O tongue, please drink
he nātha nārāyaṇa vāsudeva only this nectar--"Govinda, Damodara,
jihve pibasvāmṛtam etad eva Madhava!"
govinda dāmodara mādhaveti
71 Even though anyone is able to chant, still no one
vaktuḿ samartho 'pi na vakti kaścid does. Alas! How determined people are for their
aho janānāḿ vyasanābhimukhyam own undoing! O tongue, just drink the nectar of
jihve pibasvāmṛtam etad eva these names--"Govinda, Damodara, Madhava!"
govinda dāmodara mādhaveti
Narasimha Kavacam
narasimha-kavacham vakshye
prahladenoditam pura
sarva-raksha-karam punyam
sarvopadrava-nashanam
I shall now recite the Narasimha-kavaca, formerly spoken by Prahlada Maharaja. It is most pious,
vanquishes all kinds of impediments, and provides one all protection.
sarva-sampat-karam chaiva
svarga-moksha-pradayakam
dhyatva narasimham devesham
hema-simhasana-sthitam
It bestows upon one all opulences and can give one elevation to the heavenly planets or liberation. One
should meditate on Lord Narasimha, Lord of the universe, seated upon a golden throne.
vivrtasyam tri-nayanam
sharad-indu-sama-prabham
lakshmyalingita-vamangam
vibhutibhir upashritam
His mouth is wide open, He has three eyes, and He is as radiant as the autumn moon. He is embraced by
Lakshmidevi on his left side, and His form is the shelter of all opulences, both material and spiritual.
catur-bhujam komalangam
svarna-kundala-shobhitam
saroja-shobitoraskam
ratna-keyura-mudritam
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The Lord has four arms, and His limbs are very soft. He is decorated with golden earrings. His chest is
resplendent like the lotus flower, and His arms are decorated with jewel-studded ornaments.
tapta-kancana-sankasham
pita-nirmala-vasasam
indradi-sura-maulishthah
sphuran manikya-diptibhih
He is dressed in a spotless yellow garment, which exactly resembles molten gold. He is the original cause of
existence, beyond the mundane sphere, for the great demigods headed by Indra. He appears bedecked with
rubies which are blazingly effulgent.
virajita-pada-dvandvam
shankha-chakradi-hetibhih
garutmata cha vinayat
stuyamanam mudanvitam
His two feet are very attractive, and He is armed with various weapons such as the conch, disc, etc. Garuda
joyfully offers prayers with great reverence.
sva-hrt-kamala-samvasam
krtva tu kavacham pathet
nrsimho me shirah patu
loka-rakshartha-sambhavah
Having seated Lord Narasimhadeva upon the lotus of one's heart, one should recite the following mantra:
May Lord Narasimha, who protects all the planetary systems, protect my head.
Although the Lord is all-pervading, He hid Himself within a pillar. May He protect my speech and the results
of my activities. May Lord Narasimha, whose eyes are the sun, and fire, protect my eyes.
May Lord Nrhari, who is pleased by the prayers offered by the best of sages, protect my memory. May He
who has the nose of a lion protect my nose, and may He whose face is very dear to the goddess of fortune
protect my mouth.
sarva-vidyadhipah patu
nrsimho rasanam mama
vaktram patv indu-vadanam
sada prahlada-vanditah
May Lord Narasimha, who is the knower of all sciences, protect my sense of taste. May He whose face is
beautiful as the full moon and who is offered prayers by Prahlada Maharaja protect my face.
May Lord Narasimha protect my throat. He is the sustainer of the earth and the performer of unlimitedly
wonderful activities. May He protect my shoulders. His arms are resplendent with transcendental weapons.
May He protect my shoulders.
karau me deva-varado
narasimhah patu sarvatah
hrdayam yogi-sadhyash cha
nivasam patu me harih
May the Lord, who bestows benedictions upon the demigods, protect my hands, and may He protect me
from all sides. May He who is achieved by the perfect yogis protect my heart, and may Lord Hari protect my
dwelling place.
May He who ripped apart the chest and abdomen of the great demon Hiranyaksha protect my waist, and
may Lord Nrhari protect my navel. He is offered prayers by Lord Brahma, who has sprung from his own
navel.
brahmanda-kotayah katyam
yasyasau patu me katim
guhyam me patu guhyanam
mantranam guhya-rupa-drk
May He on whose hips rest all the universes protect my hips. May the Lord protect my private parts. He is
the knower of all mantras and all mysteries, but He Himself is not visible.
May He who is the original Cupid protect my thighs. May He who exhibits a human-like form protect my
knees. May the remover of the burden of the earth, who appears in a form which is half-man and half-lion,
protect my calves.
sura-rajya-pradah patu
padau me nrharishvarah
sahasra-shirsha-purushah
patu me sarvashas tanum
May the bestower of heavenly opulence protect my feet. He is the Supreme Controller in the form of a man
and lion combined. May the thousand-headed Supreme enjoyer protect my body from all sides and in all
respects.
May the Lord of everything protect me from the west. His faces are everywhere, so please may He protect
me from this direction. May Lord Narasimha protect me from the northwest, which is predominated by Vayu,
and may He whose form is in itself the supreme ornament protect me from the north, where Soma resides.
May the all-auspicious Lord, who Himself bestows all-auspiciousness, protect from the northeast, the
direction of the sun-god, and may He who is death personified protect me from fear of death and rotation in
this material world.
idam narasimha-kavacham
prahlada-mukha-manditam
bhaktiman yah pathenaityam
sarva-papaih pramucyate
This Narasimha-kavaca has been ornamented by issuing from the mouth of Prahlada Maharaja. A devotee
who reads this becomes freed from all sins.
Whatever one desires in this world he can attain without doubt. One can have wealth, many sons, and a long
life.
He becomes victorious who desires victory, and indeed becomes a conqueror. He wards off the influence of
all planets, earthly, heavenly, and everything in between.
vrshchikoraga-sambhuta-
vishapaharanam param
brahma-rakshasa-yakshanam
durotsarana-karanam
This is the supreme remedy for the poisonous effects of serpents and scorpions, and Brahma-rakshasa
ghosts and Yakshas are driven away.
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bhuje va tala-patre va
kavacam likhitam shubham
kara-mule dhrtam yena
sidhyeyuh karma-siddhayah
One may write this most auspicious prayer on his arm, or inscribe it on a palm-leaf and attach it to his wrist,
and all his activities will become perfect.
devasura-manushyeshu
svam svam eva jayam labhet
eka-sandhyam tri-sandhyam va
yah pathen niyato narah
One who regularly chants this prayer, whether once or thrice (daily), he becomes victorious whether among
demigods, demons, or human beings.
sarva-mangala-mangalyam
bhuktim muktim cha vindati
dva-trimshati-sahasrani
pathet shuddhatmanam nrnam
One who with purified heart recites this prayer 32,000 times attains the most auspicious of all auspicious
things, and material enjoyment and liberation are already understood to be available to such a person.
kavachasyasya mantrasya
mantra-siddhih prajayate
anena mantra-rajena
krtva bhasmabhir mantranam
This Kavaca-mantra is the king of all mantras. One attains by it what would be attained by anointing oneself
with ashes and chanting all other mantras.
Having marked ones body with tilaka, taking acamana with water, and reciting this mantra three times, one
will find that the fear of all inauspicious planets is removed.
That person who recites this mantra, meditating upon Lord Narasimhadeva, has all of his diseases
vanquished, including those of the abdomen.
kimatra bahunoktena
narasimha sadrsho bhavet
manasa chintitam yattu
sa tacchapnotya samshayam
Why should more be said? One acquires qualitative oneness with Narasimha himself. There is no doubt that
the desires in the mind of one who meditates will be granted.
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garjantam garjayantam nija-bhuja-patalam sphotayantam hatantam
dipyantam tapayantam divi bhuvi ditijam kshepayantam kshipantam
krandantam roshayantam dishi dishi satatam samharantam bharantam
vikshantam purnayantam kara-nikara-shatair divya-simham namami
Lord Narasimha roars loudly and causes others to roar. With His multitudes of arms He tears the demons
asunder and kills them in this way. He is always seeking out and tormenting the demoniac descendants of
Diti, both on this earth planet and in the higher planets, and He throws them down and scatters them. He
cries with great anger as He destroys the demons in all directions, yet with His unlimited hands He sustains,
protects, and nourishes the cosmic manifestation. I offer my respectful obeisances to the Lord, who has
assumed the form of a transcendental lion.
Thus ends the Narasimha-kavaca as it is described by Prahlada Maharaja in the Brahmanda Purana.
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SB 6.8.36 If one employs this armor,
etad dhārayamāṇas tu whomever he sees with his
yaṁ yaṁ paśyati cakṣuṣā eyes or touches with his feet
padā vā saṁspṛśet sadyaḥ is immediately freed from all
sādhvasāt sa vimucyate the above-mentioned
dangers.
etat — this; dhārayamāṇaḥ — a person employing; tu — but; yam yam —
whomever; paśyati — he sees; cakṣuṣā — by his eyes; padā — by his feet;
vā — or; saṁspṛśet — may touch; sadyaḥ — immediately; sādhvasāt —
from all fear; saḥ — he; vimucyate — is freed.
SB 6.8.37 This prayer, Nārāyaṇa-
na kutaścid bhayaṁ tasya kavaca, constitutes subtle
vidyāṁ dhārayato bhavet knowledge transcendentally
rāja-dasyu-grahādibhyo connected with Nārāyaṇa.
vyādhy-ādibhyaś ca karhicit One who employs this prayer
is never disturbed or put in
na — not; kutaścit — from anywhere; bhayam — fear; tasya — of him; danger by the government,
vidyām — this mystical prayer; dhārayataḥ — employing; bhavet — may by plunderers, by evil
appear; rāja — from the government; dasyu — from rogues and thieves; demons or by any type of
graha-ādibhyaḥ — from demons and so on; vyādhi-ādibhyaḥ — from disease.
diseases and so on; ca — also; karhicit — at any time.
SB 6.8.38 O King of heaven, a
imāṁ vidyāṁ purā kaścit brāhmaṇa named Kauśika
kauśiko dhārayan dvijaḥ formerly used this armor
yoga-dhāraṇayā svāṅgaṁ when he purposely gave up
jahau sa maru-dhanvani his body in the desert by
mystic power.
imām — this; vidyām — prayer; purā — formerly; kaścit — someone;
kauśikaḥ — Kauśika; dhārayan — using; dvijaḥ — a brāhmaṇa; yoga-
dhāraṇayā — by mystic power; sva-aṅgam — his own body; jahau — gave
up; saḥ — he; maru-dhanvani — in the desert.
SB 6.8.39 Surrounded by many
tasyopari vimānena beautiful women, Citraratha,
gandharva-patir ekadā the King of Gandharvaloka,
yayau citrarathaḥ strībhir was once passing in his
vṛto yatra dvija-kṣayaḥ airplane over the brāhmaṇa’s
body at the spot where the
tasya — his dead body; upari — above; vimānena — by airplane; brāhmaṇa had died.
gandharva-patiḥ — the King of Gandharvaloka, Citraratha; ekadā — once
upon a time; yayau — went; citrarathaḥ — Citraratha; strībhiḥ — by many
beautiful women; vṛtaḥ — surrounded; yatra — where; dvija-kṣayaḥ — the
brāhmaṇa Kauśika had died.
SB 6.8.40 Suddenly Citraratha was
gaganān nyapatat sadyaḥ forced to fall from the sky
savimāno hy avāk-śirāḥ headfirst with his airplane.
sa vālikhilya-vacanād Struck with wonder, he was
asthīny ādāya vismitaḥ ordered by the great sages
prāsya prācī-sarasvatyāṁ named the Vālikhilyas to
snātvā dhāma svam anvagāt throw the brāhmaṇa’s bones
in the nearby river Sarasvatī.
gaganāt — from the sky; nyapatat — fell; sadyaḥ — suddenly; sa-vimānaḥ He had to do this and bathe
— with his airplane; hi — certainly; avāk-śirāḥ — with his head downward; in the river before returning to
saḥ — he; vālikhilya — of the great sages named the Vālikhilyas; vacanāt — his own abode.
by the instructions; asthīni — all the bones; ādāya — taking; vismitaḥ —
struck with wonder; prāsya — throwing; prācī-sarasvatyām — in the river
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Sarasvatī, which flows to the east; snātvā — bathing in that river; dhāma —
to the abode; svam — his own; anvagāt — returned.
SB 6.8.41 Śrī Śukadeva Gosvāmī said:
śrī-śuka uvāca My dear Mahārāja Parīkṣit,
ya idaṁ śṛṇuyāt kāle one who employs this armor
yo dhārayati cādṛtaḥ or hears about it with faith
taṁ namasyanti bhūtāni and veneration when afraid
mucyate sarvato bhayāt because of any conditions in
the material world is
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; yaḥ — anyone who; idam immediately freed from all
— this; śṛṇuyāt — may hear; kāle — at a time of fear; yaḥ — anyone who; dangers and is worshiped by
dhārayati — employs this prayer; ca — also; ādṛtaḥ — with faith and all living entities.
adoration; tam — unto him; namasyanti — offer respectful obeisances;
bhūtāni — all living beings; mucyate — is released; sarvataḥ — from all;
bhayāt — fearful conditions.Donate
SB 6.8.42 King Indra, who performed
etāṁ vidyām adhigato one hundred sacrifices,
viśvarūpāc chatakratuḥ received this prayer of
trailokya-lakṣmīṁ bubhuje protection from Viśvarūpa.
vinirjitya mṛdhe ’surān After conquering the demons,
he enjoyed all the opulences
etām — this; vidyām — prayer; adhigataḥ — received; viśvarūpāt — from of the three worlds.
the brāhmaṇa Viśvarūpa; śata-kratuḥ — Indra, the King of heaven; trailokya-
lakṣmīm — all the opulence of the three worlds; bubhuje — enjoyed;
vinirjitya — conquering; mṛdhe — in battle; asurān — all the demons.
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