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rmad-Bhgavatam
Canto 8 - Withdrawal of the Cosmic Creations

1. The Manus, Administrators of the Universe

First of all, let me offer my humble, respectful obeisances unto the lotus
feet of my spiritual master, His Divine Grace r rmad Bhaktisiddhnta
Sarasvat Gosvm Prabhupda. Sometime in the year 1935 when His
Divine Grace was staying at Rdh-kua, I went to see him from
Bombay. At that time, he gave me many important instructions in regard
to constructing temples and publishing books. He personally told me that
publishing books is more important than constructing temples. Of course,
those same instructions remained within my mind for many years. In
1944 I began publishing my Back to Godhead, and when I retired from
family life in 1958 I began publishing rmad-Bhgavatam in Delhi. When
three parts of rmad-Bhgavatam had been published in India, I then
started for the United States of America on the thirteenth of August, 1965.
I am continuously trying to publish books, as suggested by my spiritual
master. Now, in this year, 1976, I have completed the Seventh Canto of
rmad-Bhgavatam, and a summary of the Tenth Canto has already been
published as Ka, the Supreme Personality of Godhead. Still, the Eighth
Canto, Ninth Canto, Tenth Canto, Eleventh Canto and Twelfth Canto are
yet to be published. On this occasion, therefore, I am praying to my
spiritual master to give me strength to finish this work. I am neither a
great scholar nor a great devotee; I am simply a humble servant of my
spiritual master, and to the best of my ability I am trying to please him by
publishing these books, with the cooperation of my disciples in America.
Fortunately, scholars all over the world are appreciating these
publications. Let us cooperatively publish more and more volumes of
rmad-Bhgavatam just to please His Divine Grace Bhaktisiddhnta
Sarasvat hkura.
This First Chapter of the Eighth Canto may be summarized as a

description of four Manus, namely Svyambhuva, Svrocia, Uttama and


Tmasa. After hearing descriptions of the dynasty of Svyambhuva Manu
until the end of the Seventh Canto, Mahrja Parkit desired to know
about other Manus. He desired to understand how the Supreme
Personality of Godhead descends-not only in the past but at the present
and in the future-and how He acts in various pastimes as Manu. Since
Parkit Mahrja was eager to know all this, ukadeva Gosvm gradually
described all the Manus, beginning with the six Manus who had appeared
in the past.
The first Manu was Svyambhuva Manu. His two daughters, namely kti
and Devahti, gave birth to two sons, named Yaja and Kapila
respectively. Because ukadeva Gosvm had already described the
activities of Kapila in the Third Canto, he now described the activities of
Yaja. The original Manu, along with his wife, atarp, went into the
forest to practice austerities on the bank of the River Sunand. They
practiced austerities for a hundred years, and then Manu, in a trance,
formed prayers to the Supreme Personality of Godhead. Rkasas and
asuras then attempted to devour him, but Yaja, accompanied by his sons
the Ymas and the demigods, killed them. Then Yaja personally took the
post of Indra, the King of the heavenly planets.
The second Manu, whose name was Svrocia, was the son of Agni, and
His sons were headed by Dyumat, Suea and Rocimat. In the age of this
Manu, Rocana became Indra, the ruler of the heavenly planets, and there
were many demigods, headed by Tuita. There were also many saintly
persons, such as rja and Stambha. Among them was Vedair, whose
wife, Tuit, gave birth to Vibhu. Vibhu instructed eighty-eight thousand
dha-vratas, or saintly persons, on self-control and austerity.
Uttama, the son of Priyavrata, was the third Manu. Among his sons were
Pavana, Sjaya and Yajahotra. During the reign of this Manu, the sons
of Vasiha, headed by Pramada, became the seven saintly persons. The
Satyas, Devarutas and Bhadras became the demigods, and Satyajit became
Indra. From the womb of Sunt, the wife of Dharma, the Lord appeared
as Satyasena, and He killed all the Yakas and Rkasas who were fighting
with Satyajit.
Tmasa, the brother of the third Manu, was the fourth Manu, and he had
ten sons, including Pthu, Khyti, Nara and Ketu. During his reign, the
Satyakas, Haris, Vras and others were demigods, the seven great saints
were headed by Jyotirdhma, and Triikha became Indra. Harimedh

begot a son named Hari in the womb of his wife Hari. This Hari, an
incarnation of God, saved the devotee Gajendra. This incident is
described as gajendra-mokaa. At the end of this chapter, Parkit
Mahrja particularly asks about this incident.
TEXT 1
r-rjovca
svyambhuvasyeha guro
vao 'ya vistarc chruta
yatra viva-sj sargo
mann anyn vadasva na
r-rj uvcathe King (Mahrja Parkit) said; svyambhuvasyaof
the great personality Svyambhuva Manu; ihain this connection; guro
O my spiritual master; vaadynasty; ayamthis; vistart
extensively; rutaI have heard (from you); yatrawherein; vivasjmof the great personalities known as the prajpatis, such as Marci;
sargacreation, involving the birth of many sons and grandsons from
the daughters of Manu; mannManus; anynother; vadasvakindly
describe; nato us.
King Parkit said: O my lord, my spiritual master, now I have fully
heard from Your Grace about the dynasty of Svyambhuva Manu. But
there are also other Manus, and I want to hear about their dynasties.
Kindly describe them to us.
TEXT 2
manvantare harer janma
karmi ca mahyasa
ganti kavayo brahmas
tni no vada vatm
manvantareduring the change of manvantaras (one Manu following
another); hareof the Supreme Personality of Godhead; janma
appearance; karmiand activities; caalso; mahyasaof the
supremely glorified; gantidescribe; kavayathe great learned
persons who have perfect intelligence; brahmanO learned brhmaa
(ukadeva Gosvm); tniall of them; nato us; vadaplease
describe; vatmwho are very eager to hear.

O learned brhmaa, ukadeva Gosvm, the great learned persons who


are completely intelligent describe the activities and appearance of the
Supreme Personality of Godhead during the various manvantaras. We
are very eager to hear about these narrations. Kindly describe them.
The Supreme Personality of Godhead has different varieties of
incarnations, including the gua-avatras, manvantara-avatras, llavatras and yuga-avatras, all of which are described in the stras.
Without reference to the stras there can be no question of accepting
anyone as an incarnation of the Supreme Personality of Godhead.
Therefore, as especially mentioned here, ganti kavaya: the descriptions
of various incarnations are accepted by great learned scholars with perfect
intelligence. At the present time, especially in India, so many rascals are
claiming to be incarnations, and people are being misled. Therefore, the
identity of an incarnation should be confirmed by the descriptions of the
stras and by wonderful activities. As described in this verse by the word
mahyasa, the activities of an incarnation are not ordinary magic or
jugglery, but are wonderful activities. Thus any incarnation of the
Supreme Personality of Godhead must be supported by the statements of
the stra and must actually perform wonderful activities. Parkit
Mahrja was eager to hear about the Manus of different ages. There are
fourteen Manus during a day of Brahm, and the age of each Manu lasts
for seventy-one yugas. Thus there are thousands of Manus during the life
of Brahm.
TEXT 3
yad yasminn antare brahman
bhagavn viva-bhvana
ktavn kurute kart
hy atte 'ngate 'dya v
yatwhatever activities; yasminin a particular age; antare
manvantara; brahmanO great brhmaa; bhagavnthe Supreme
Personality of Godhead; viva-bhvanawho has created this cosmic
manifestation; ktavnhas done; kuruteis doing; kartand will do;
hiindeed; attein the past; angatein the future; adyaat the
present; veither.
O learned brhmaa, kindly describe to us whatever activities the

Supreme Personality of Godhead, who created this cosmic


manifestation, has performed in the past manvantaras, is performing at
present, and will perform in the future manvantaras.
In Bhagavad-gt the Supreme Personality of Godhead said that both He
and the other living entities present on the battlefield had existed in the
past, they existed at present, and they would continue to exist in the
future. Past, present and future always exist, both for the Supreme
Personality of Godhead and for ordinary living entities. Nityo nityn
cetana cetannm (Kaha Upaniad 2.2.13). Both the Lord and the living
entities are eternal and sentient, but the difference is that the Lord is
unlimited whereas the living entities are limited. The Supreme Personality
of Godhead is the creator of everything, and although the living entities
are not created but exist with the Lord eternally, their bodies are created,
whereas the Supreme Lord's body is never created. There is no difference
between the Supreme Lord and His body, but the conditioned soul,
although eternal, is different from his body.
TEXT 4
r-ir uvca
manavo 'smin vyatt a
kalpe svyambhuvdaya
dyas te kathito yatra
devdn ca sambhava
r-i uvcathe great saint ukadeva Gosvm said; manavaManus;
asminduring this period (one day of Brahm); vyattalready past;
asix; kalpein this duration of Brahm's day; svyambhuva
Svyambhuva Manu; dayaand others; dyathe first one
(Svyambhuva); teunto you; kathitaI have already described;
yatrawherein; deva-dnmof all the demigods; caalso;
sambhavathe appearance.
ukadeva Gosvm said: In the present kalpa there have already been
six Manus. I have described to you Svyambhuva Manu and the
appearance of many demigods. In this kalpa of Brahm, Svyambhuva is
the first Manu.

TEXT 5
kty devahty ca
duhitros tasya vai mano
dharma-jnopadertha
bhagavn putrat gata
ktymfrom the womb of kti; devahtym caand from the womb
of Devahti; duhitroof the two daughters; tasyaof him; vaiindeed;
manoof Svyambhuva Manu; dharmareligion; jnaand
knowledge; upadea-arthamfor instructing; bhagavnthe Supreme
Personality of Godhead; putratmsonhood under kti and Devahti;
gataaccepted.
Svyambhuva Manu had two daughters, named kti and Devahti.
From their wombs, the Supreme Personality of Godhead appeared as
two sons named Yajamrti and Kapila respectively. These sons were
entrusted with preaching about religion and knowledge.
Devahti's son was known as Kapila, and kti's son was known as
Yajamrti. Both of Them taught about religion and philosophical
knowledge.
TEXT 6
kta pur bhagavata
kapilasynuvaritam
khysye bhagavn yajo
yac cakra kurdvaha
ktamalready done; purbefore; bhagavataof the Supreme
Personality of Godhead; kapilasyaKapila, the son of Devahti;
anuvaritamfully described; khysyeI shall describe now;
bhagavnthe Supreme Personality of Godhead; yajaof the name
Yajapati or Yajamrti; yatwhatever; cakraexecuted; kuruudvahaO best of the Kurus.
O best of the Kurus, I have already described [in the Third Canto] the
activities of Kapila, the son of Devahti. Now I shall describe the
activities of Yajapati, the son of kti.

TEXT 7
virakta kma-bhogeu
atarp-pati prabhu
visjya rjya tapase
sabhryo vanam viat
viraktawithout attachment; kma-bhogeuin sense gratification (in
ghastha life); atarp-patithe husband of atarp, namely
Svyambhuva Manu; prabhuwho was the master or king of the world;
visjyaafter renouncing totally; rjyamhis kingdom; tapasefor
practicing austerities; sa-bhryawith his wife; vanamthe forest;
viatentered.
Svyambhuva Manu, the husband of atarp, was by nature not at all
attached to enjoyment of the senses. Thus he gave up his kingdom of
sense enjoyment and entered the forest with his wife to practice
austerities.
As stated in Bhagavad-gt (4.2), eva parampar-prptam ima rjarayo
vidu: "The supreme science was thus received through the chain of
disciplic succession, and the saintly kings understood it in that way." All
the Manus were perfect kings. They were rjaris. In other words,
although they held posts as kings of the world, they were as good as great
saints. Svyambhuva Manu, for example, was the emperor of the world,
yet he had no desire for sense gratification. This is the meaning of
monarchy. The king of the country or the emperor of the empire must be
so trained that by nature he renounces sense gratification. It is not that
because one becomes king he should unnecessarily spend money for
sense gratification. As soon as kings became degraded, spending money
for sense gratification, they were lost. Similarly, at the present moment,
monarchy having been lost, the people have created democracy, which is
also failing. Now, by the laws of nature, the time is coming when
dictatorship will put the citizens into more and more difficulty. If the king
or dictator individually, or the members of the government collectively,
cannot maintain the state or kingdom according to the rules of Manusahit, certainly their government will not endure.
TEXT 8
sunandy vara-ata

padaikena bhuva span


tapyamnas tapo ghoram
idam anvha bhrata
sunandymon the bank of the River Sunand; vara-atamfor one
hundred years; pada-ekenaon one leg; bhuvamthe earth; span
touching; tapyamnahe performed austerities; tapaausterities;
ghoramvery severe; idamthe following; anvhaand spoke; bhrata
O scion of Bharata.
O scion of Bharata, after Svyambhuva Manu had thus entered the
forest with his wife, he stood on one leg on the bank of the River
Sunand, and in this way, with only one leg touching the earth, he
performed great austerities for one hundred years. While performing
these austerities, he spoke as follows.
rla Vivantha Cakravart hkura comments that the word anvha
means that he chanted or murmured to himself, not that he lectured to
anyone.
TEXT 9
r-manur uvca
yena cetayate viva
viva cetayate na yam
yo jgarti ayne 'smin
nya ta veda veda sa
r-manu uvcaSvyambhuva Manu chanted; yenaby whom (the
Personality of Godhead); cetayateis brought into animation; vivam
the whole universe; vivamthe whole universe (the material world);
cetayateanimates; nanot; yamHe whom; yaHe who; jgartiis
always awake (watching all activities); aynewhile sleeping; asminin
this body; nanot; ayamthis living entity; tamHim; vedaknows;
vedaknows; saHe.
Lord Manu said: The supreme living being has created this material
world of animation; it is not that He was created by this material world.
When everything is silent, the Supreme Being stays awake as a witness.
The living entity does not know Him, but He knows everything.

Here is a distinction between the Supreme Personality of Godhead and the


living entities. Nityo nityn cetana cetannm (Kaha Upaniad 2.2.13).
According to the Vedic version, the Lord is the supreme eternal, the
supreme living being. The difference between the Supreme Being and the
ordinary living being is that when this material world is annihilated, all
the living entities remain silent in oblivion, in a dreaming or unconscious
condition, whereas the Supreme Being stays awake as the witness of
everything. This material world is created, it stays for some time, and then
it is annihilated. Throughout these changes, however, the Supreme Being
remains awake. In the material condition of all living entities, there are
three stages of dreaming. When the material world is awake and put in
working order, this is a kind of dream, a waking dream. When the living
entities go to sleep, they dream again. And when unconscious at the time
of annihilation, when this material world is unmanifested, they enter
another stage of dreaming. At any stage in the material world, therefore,
they are all dreaming. In the spiritual world, however, everything is
awake.
TEXT 10
tmvsyam ida viva
yat kicij jagaty jagat
tena tyaktena bhujth
m gdha kasya svid dhanam
tmathe Supersoul; vsyamliving everywhere; idamthis universe;
vivamall universes, all places; yatwhatever; kiciteverything that
exists; jagatymin this world, everywhere; jagateverything, animate
and inanimate; tenaby Him; tyaktenaallotted; bhujthyou may
enjoy; mdo not; gdhaaccept; kasya svitof anyone else; dhanam
the property.
Within this universe, the Supreme Personality of Godhead in His
Supersoul feature is present everywhere, wherever there are animate or
inanimate beings. Therefore, one should accept only that which is
allotted to him; one should not desire to infringe upon the property of
others.
Having described the situation of the Supreme Personality of Godhead as
transcendental, Svyambhuva Manu, for the instruction of the sons and

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grandsons in his dynasty, is now describing all the property of the


universe as belonging to the Supreme Personality of Godhead. Manu's
instructions are not only for his own sons and grandsons, but for all of
human society. The word "man"or, in Sanskrit, manuyahas been
derived from the name Manu, for all the members of human society are
descendants of the original Manu. Manu is also mentioned in Bhagavadgt (4.1), where the Lord says:
ima vivasvate yoga
proktavn aham avyayam
vivasvn manave prha
manur ikvkave 'bravt
"I instructed this imperishable science of yoga to the sun-god, Vivasvn,
and Vivasvn instructed it to Manu, the father of mankind, and Manu in
turn instructed it to Ikvku." Svyambhuva Manu and Vaivasvata Manu
have similar duties. Vaivasvata Manu was born of the sun-god, Vivasvn,
and his son was Ikvku, the King of the earth. Since Manu is understood
to be the original father of humanity, human society should follow his
instructions.
Svyambhuva Manu instructs that whatever exists, not only in the
spiritual world but even within this material world, is the property of the
Supreme Personality of Godhead, who is present everywhere as the
Superconsciousness. As confirmed in Bhagavad-gt (13.3), ketra-jam
cpi m viddhi sarva-ketreu bhrata: in every fieldin other words, in
every bodythe Supreme Lord is existing as the Supersoul. The
individual soul is given a body in which to live and act according to the
instructions of the Supreme Person, and therefore the Supreme Person
also exists within every body. We should not think that we are
independent; rather, we should understand that we are allotted a certain
portion of the total property of the Supreme Personality of Godhead.
This understanding will lead to perfect communism. Communists think
in terms of their own nations, but the spiritual communism instructed
here is not only nationwide but universal. Nothing belongs to any nation
or any individual person; everything belongs to the Supreme Personality
of Godhead. That is the meaning of this verse. tmvsyam ida vivam:
whatever exists within this universe is the property of the Supreme
Personality of Godhead. The modern communistic theory, and also the

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idea of the United Nations, can be reformedindeed, rectifiedby the


understanding that everything belongs to the Supreme Personality of
Godhead. The Lord is not a creation of our intelligence; rather, He has
created us. tmvsyam ida vivam. vsyam ida sarvam [o mantra
1]. This universal communism can solve all the problems of the world.
One should learn from the Vedic literature that one's body is also not the
property of the individual soul, but is given to the individual soul
according to his karma. Karma daiva-netrea jantur dehopapattaye [SB
3.31.1]. The 8,400,000 different bodily forms are machines given to the
individual soul. This is confirmed in Bhagavad-gt (18.61):
vara sarva-bhtn
hd-dee 'rjuna tihati
bhrmayan sarva-bhtni
yantrrhni myay
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is
directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy." The Lord, as the Supersoul, sits in
everyone's heart and observes the various desires of the individual soul.
The Lord is so merciful that He gives the living entity the opportunity to
enjoy varieties of desires in suitable bodies, which are nothing but
machines (yantrrhni myay [Bg. 18.61]). These machines are
manufactured by the material ingredients of the external energy, and thus
the living entity enjoys or suffers according to his desires. This
opportunity is given by the Supersoul.
Everything belongs to the Supreme, and therefore one should not usurp
another's property. We have a tendency to manufacture many things.
Especially nowadays, we are building skyscrapers and developing other
material facilities. We should know, however, that the ingredients of the
skyscrapers and machines cannot be manufactured by anyone but the
Supreme Personality of Godhead. The whole world is nothing but a
combination of the five material elements (tejo-vri-md yath
vinimaya). A skyscraper is a transformation of earth, water and fire.
Earth and water are combined and burnt into bricks by fire, and a
skyscraper is essentially a tall construction of bricks. Although the bricks
may be manufactured by man, the ingredients of the bricks are not. Of
course, man, as a manufacturer, may accept a salary from the Supreme

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Personality of Godhead. That is stated here: tena tyaktena bhujth [o


mantra 1]. One may construct a big skyscraper, but neither the
constructor, the merchant nor the worker can claim proprietorship.
Proprietorship belongs to the person who has spent for the building. The
Supreme Personality of Godhead has manufactured water, earth, air, fire
and the sky, and one can use these and take a salary (tena tyaktena
bhujth). However, one cannot claim proprietorship. This is perfect
communism. Our tendency to construct great buildings should be used
only for constructing large and valuable temples in which to install the
Deity of the Supreme Personality of Godhead. Then our desire for
construction will be fulfilled.
Since all property belongs to the Supreme Personality of Godhead,
everything should be offered to the Lord, and we should take only prasda
(tena tyaktena bhujth). We should not fight among ourselves to take
more than we need. As Nrada said to Mahrja Yudhihira:
yvad bhriyeta jahara
tvat svatva hi dehinm
adhika yo 'bhimanyeta
sa steno daam arhati
"One may claim proprietorship to as much wealth as required to maintain
body and soul together, but one who desires proprietorship over more
than that must be considered a thief, and he deserves to be punished by
the laws of nature." (SB 7.14.8) Of course, we need to be maintained in
eating, sleeping, mating and defending (hra-nidra-bhaya-maithuna), but
since the Supreme Lord, the Personality of Godhead, has provided these
necessities of life for the birds and bees, why not for mankind? There is
no need for economic development; everything is provided. Therefore one
should understand that everything belongs to Ka, and with this idea,
one may take prasda. However, if one interferes with the allotments of
others, he is a thief. We should not accept more than what we actually
need. Therefore, if by chance we get an abundance of money, we should
always consider that it belongs to the Supreme Personality of Godhead. In
Ka consciousness we are getting sufficient money, but we should never
think that the money belongs to us; it belongs to the Supreme Personality
of Godhead and should be equally distributed to the workers, the
devotees. No devotee should claim that any money or property belongs to
him. If one thinks that any portion of property of this huge universe

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belongs to anyone, he is to be considered a thief and is punishable by the


laws of nature. Daiv hy e gua-may mama my duratyay: [Bg. 7.14]
no one can surpass the vigilance of material nature or hide his intentions
from material nature. If human society unlawfully claims that the
property of the universe, either partially or wholly, belongs to mankind,
all of human society will be cursed as a society of thieves and will be
punished by the laws of nature.
TEXT 11
ya payati na payanta
cakur yasya na riyati
ta bhta-nilaya deva
suparam upadhvata
yamHe who; payatithe living entity sees; nanot; payantam
although always seeing; cakueye; yasyawhose; nanever; riyati
diminishes; tamHim; bhta-nilayamthe original source of all living
entities; devamthe Supreme Personality of Godhead; suparamwho
accompanies the living entity as a friend; upadhvataeveryone should
worship.
Although the Supreme Personality of Godhead constantly watches the
activities of the world, no one sees Him. However, one should not think
that because no one sees Him, He does not see, for His power to see is
never diminished. Therefore, everyone should worship the Supersoul,
who always stays with the individual soul as a friend.
Offering prayers to Ka, rmat Kuntdev, the mother of the Pavas,
said, alakya sarva-bhtnm antar bahir avasthitam: [SB 1.8.18] "Ka,
You reside both inside and outside of everything, yet the unintelligent
conditioned souls cannot see You." In Bhagavad-gt it is said that one can
see the Supreme Personality of Godhead through jna-cakua, eyes of
knowledge. He who opens these eyes of knowledge is called a spiritual
master. Thus we offer our prayers to the spiritual master with the
following loka:
om ajna-timirndhasya
jnjana-alkay
cakur unmlita yena

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tasmai r-gurave nama


"I offer my respectful obeisances unto my spiritual master, who with the
torchlight of knowledge has opened my eyes, which were blinded by the
darkness of ignorance." (Gautamya Tantra) The guru's task is to open the
disciple's eyes of knowledge. When the disciple is awakened from
ignorance to knowledge, he can see the Supreme Personality of Godhead
everywhere because the Lord actually is everywhere. Antara-sthaparamu-cayntara-stham [Bs. 5.35]. The Lord resides within this
universe, He resides within the hearts of all living entities, and He resides
even within the atom. Because we lack perfect knowledge, we cannot see
God, but a little deliberation can help us to see God everywhere. This
requires training. With a little deliberation, even the most degraded
person can perceive the presence of God. If we take into account whose
property is the vast ocean, whose property is the vast land, how the sky
exists, how the numberless millions of stars and planets are set in the sky,
who has made this universe and whose property it is, we should certainly
come to the conclusion that there is a proprietor of everything. When we
claim proprietorship over a certain piece of land, whether individually or
for our families or nations, we should also consider how we became the
proprietors. The land was there before our birth, before we came to the
land. How did it become our property? Such deliberation will help us
understand that there is a supreme proprietor of everythingthe Supreme
Personality of Godhead.
The Supreme Godhead is always awake. In the conditioned stage we
forget things because we change our bodies, but because the Supreme
Personality of Godhead does not change His body, He remembers past,
present and future. Ka says in Bhagavad-gt (4.1), ima vivasvate
yoga proktavn aham avyayam: "I spoke this science of GodBhagavadgtto the sun-god at least forty million years ago." When Arjuna
inquired from Ka how He could remember incidents that had taken
place so long ago, the Lord answered that Arjuna was also present at that
time. Because Arjuna is Ka's friend, wherever Ka goes, Arjuna goes.
But the difference is that Ka remembers everything, whereas the living
entity like Arjuna, being a minute particle of the Supreme Lord, forgets.
Therefore it is said, the Lord's vigilance is never diminished. This is also
confirmed in Bhagavad-gt (15.15). Sarvasya cha hdi sannivio
matta smtir jnam apohana ca: the Supreme Personality of Godhead

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in His Paramtm feature is always present within the hearts of all living
entities, and from Him come memory, knowledge and forgetfulness. This
is also indicated in this verse by the word suparam, which means
"friend." In the vetvatara Upaniad (4.6) it is therefore said, dv
supara-sayuj sakhy samna vka pariasvajte: two birds are
sitting on the same tree as friends. One bird is eating the fruit of the tree,
and the other is simply observing. This observing bird is always present as
a friend to the eating bird and giving him remembrance of things he
wanted to do. Thus if we take into account the Supreme Personality of
Godhead in our daily affairs, we can see Him or at least perceive His
presence everywhere.
The words cakur yasya na riyati mean that although we cannot see Him,
this does not mean that He cannot see us. Nor does He die when the
cosmic manifestation is annihilated. The example is given in this
connection that the sunshine is present when the sun is present, but when
the sun is not present, or when we cannot see the sun, this does not mean
that the sun is lost. The sun is there, but we cannot see it. Similarly,
although we cannot see the Supreme Personality of Godhead in our
present darkness, our lack of knowledge, He is always present, seeing our
activities. As the Paramtm, He is the witness and adviser (upadra and
anumant). Therefore, by following the instructions of the spiritual master
and studying authorized literatures, one can understand that God is
present before us, seeing everything, although we have no eyes with
which to see Him.
TEXT 12
na yasydy-antau madhya ca
sva paro nntara bahi
vivasymni yad yasmd
viva ca tad ta mahat
naneither; yasyaof whom (the Supreme Personality of Godhead);
dia beginning; antauend; madhyammiddle; caalso; svaown;
paraothers; nanor; antaraminside; bahioutside; vivasyaof
the whole cosmic manifestation; amniall such considerations; yat
whose form; yasmtfrom He who is the cause of everything; vivam
the whole universe; caand; tatall of them; tamtruth; mahatvery,
very great.

16

The Supreme Personality of Godhead has no beginning, no end and no


middle. Nor does He belong to a particular person or nation. He has no
inside or outside. The dualities found within this material world, such
as beginning and end, mine and theirs, are all absent from the
personality of the Supreme Lord. The universe, which emanates from
Him, is another feature of the Lord. Therefore the Supreme Lord is the
ultimate truth, and He is complete in greatness.
The Supreme Personality of Godhead, Ka, is described in the Brahmasahit (5.1):
vara parama ka
sac-cid-nanda-vigraha
andir dir govinda
sarva-kraa-kraam
"Ka, known as Govinda, is the supreme controller. He has an eternal,
blissful, spiritual body. He is the origin of all. He has no other origin, for
He is the prime cause of all causes." For the Lord's existence there is no
cause, for He is the cause of everything. He is in everything (may tatam
ida sarvam [Bg. 9.4]), He is expanded in everything, but He is not
everything. He is acintya-bhedbheda, simultaneously one and different.
That is explained in this verse. In the material condition we have a
conception of beginning, end and middle, but for the Supreme Personality
of Godhead there are no such things. The universal cosmic manifestation
is also the vir-rpa that was shown to Arjuna in Bhagavad-gt.
Therefore, since the Lord is present everywhere and all the time, He is the
Absolute Truth and the greatest. He is complete in greatness. God is great,
and how He is great is explained here.
TEXT 13
sa viva-kya puru-hta-a
satya svaya-jyotir aja pura
dhatte 'sya janmdy-ajaytma-akty
t vidyayodasya nirha ste
sathat Supreme Personality of Godhead; viva-kyathe total form
of the universe (the whole universe is the external body of the Supreme
Personality of Godhead); puru-htaknown by so many names; a

17

the supreme controller (with full power); satyathe ultimate truth;


svayampersonally; jyotiself-effulgent; ajaunborn, beginningless;
purathe oldest; dhatteHe performs; asyaof this universe; janmadithe creation, maintenance and annihilation; ajayby His external
energy; tma-aktyby His personal potency; tmthat external
material energy; vidyayby His spiritual potency; udasyagiving up;
nirhawithout any desire or activity; steHe is existing (untouched
by the material energy).
The entire cosmic manifestation is the body of the Supreme Personality
of Godhead, the Absolute Truth, who has millions of names and
unlimited potencies. He is self-effulgent, unborn and changeless. He is
the beginning of everything, but He has no beginning. Because He has
created this cosmic manifestation by His external energy, the universe
appears to be created, maintained and annihilated by Him. Nonetheless,
He remains inactive in His spiritual energy and is untouched by the
activities of the material energy.
r Caitanya Mahprabhu says in His ikaka, nmnm akri bahudh
nija-sarva-akti: the Supreme Personality of Godhead has many names,
which are all nondifferent from the Supreme Person. This is spiritual
existence. By chanting the Hare Ka mah-mantra, consisting of names
of the Supreme Lord, we find that the name has all the potencies of the
person. The Lord's activities are many, and according to His activities He
has many names. He appeared as the son of mother Yaod, and also as
the son of mother Devak, and therefore He is named Devak-nandana and
Yaod-nandana. Parsya aktir vividhaiva ryate: [Cc. Madhya 13.65,
purport] the Lord has a multitude of energies, and therefore He acts in
multifarious ways. Yet He has a particular name. The stras recommend
which names we should chant, such as Hare Ka, Hare Ka, Ka
Ka, Hare Hare. It is not that we have to search for some name or
manufacture one. Rather, we must follow the saintly persons and the
stras in chanting His holy name.
Although the material and spiritual energies both belong to the Lord, He
is impossible to understand as long as we are in the material energy. And
when we come to the spiritual energy, He is very easy to know. As stated
in rmad-Bhgavatam (1.7.23): my vyudasya cic-chakty kaivalye
sthita tmani. Although the external energy belongs to the Lord, when one
is in the external energy (mama my duratyay [Bg. 7.14]) He is very

18

difficult to understand. However, when one comes to the spiritual energy,


one can understand Him. Therefore in Bhagavad-gt (18.55) it is said,
bhakty mm abhijnti yvn ya csmi tattvata: one who wants to
understand the Supreme Personality of Godhead in reality must take to
the platform of bhakti, or Ka consciousness. This bhakti consists of
various activities (ravaa krtana vio smaraa pda-sevanam/
arcana vandana dsya sakhyam tma-nivedanam [SB 7.5.23]), and to
understand the Lord one must take to this path of devotional service.
Even though the people of the world have forgotten God and may say that
God is dead, this is not a fact. One can understand God when one takes to
the Ka consciousness movement, and thus one can be happy.
TEXT 14
athgre aya karmhante 'karma-hetave
hamno hi purua
pryo 'nh prapadyate
athatherefore; agrein the beginning; ayaall learned is, saintly
persons; karmifruitive activities; hanteexecute; akarmafreedom
from fruitive results; hetavefor the purpose of; hamnaengaging in
such activities; hiindeed; puruaa person; pryaalmost always;
anhmliberation from karma; prapadyateattains.
Therefore, to enable people to reach the stage of activities that are not
tinged by fruitive results, great saints first engage people in fruitive
activities, for unless one begins by performing activities as
recommended in the stras, one cannot reach the stage of liberation, or
activities that produce no reactions.
In Bhagavad-gt (3.9) Lord Ka advises, yajrtht karmao 'nyatra
loko 'ya karma-bandhana: "Work done as a sacrifice for Viu has to be
performed, otherwise work binds one to this material world." Generally,
everyone is attracted to hard labor for becoming happy in this material
world, but although various activities are going on all over the world
simply for the sake of happiness, unfortunately only problems are being
created from such fruitive activities. Therefore it is advised that active
persons engage in activities of Ka consciousness, which are called
yaja, because then they will gradually come to the platform of devotional

19

service. Yaja means Lord Viu, the yaja-purua, the enjoyer of all
sacrifices (bhoktra yaja-tapas sarva-loka-mahevaram [Bg. 5.29]).
The Supreme Personality of Godhead is actually the enjoyer, and
therefore if we begin our activities for His satisfaction, we will gradually
lose our taste for material activities.
Sta Gosvm declared to the great assembly of sages at Naimiraya:
ata pumbhir dvija-reh
varrama-vibhgaa
svanuhitasya dharmasya
sasiddhir hari-toaam
"O best among the twice-born, it is concluded that the highest perfection
one can achieve, by discharging his prescribed duties [dharma] according
to caste divisions and order of life, is to please the Lord Hari." (SB 1.2.13)
According to Vedic principles, everyone must act according to his
classification as brhmaa, katriya, vaiya, dra, brahmacr, ghastha,
vnaprastha or sannys. Everyone should progress toward perfection by
acting in such a way that Ka will be pleased (sasiddhir hari-toaam).
One cannot please Ka by sitting idly; one must act according to the
directions of the spiritual master for the sake of pleasing the Supreme
Personality of Godhead, and then one will gradually come to the stage of
pure devotional service. As confirmed in rmad-Bhgavatam (1.5.12):
naikarmyam apy acyuta-bhva-varjita
na obhate jnam ala nirajanam
"Knowledge of self-realization, even though freed from all material
affinity, does not look well if devoid of a conception of the infallible
[God]." Jns recommend that one adopt naikarmya by not doing
anything but simply meditating and thinking of Brahman, but this is
impossible unless one realizes Parabrahman, Ka. If there is no Ka
consciousness, any kind of activity, be it philanthropic, political or social,
simply causes karma-bandhana, bondage to material work.
As long as one is entangled in karma-bandhana, one must accept different
types of bodies that spoil the human form of facility. Therefore, in
Bhagavad-gt (6.3) karma-yoga is recommended:
rurukor muner yoga

20

karma kraam ucyate


yogrhasya tasyaiva
ama kraam ucyate
"For one who is a neophyte in the yoga system, work is said to be the
means; and for one who has already attained to yoga, cessation of all
material activities is said to be the means." Nonetheless:
karmendriyi sayamya
ya ste manas smaran
indriyrthn vimhtm
mithycra sa ucyate
"One who restrains the senses and organs of action, but whose mind
dwells on sense objects, certainly deludes himself and is called a
pretender." (Bg. 3.6) One should act for Ka very seriously in order to
become fully Ka conscious and should not sit down to imitate such
great personalities as Haridsa hkura. rla Bhaktisiddhnta Sarasvat
hkura condemned such imitation. Me said:
dua mana! tumi kisera vaiava?
pratihra tare, nirjanera ghare,
tava hari-nma kevala kaitava
"My dear mind, what kind of devotee are you? Simply for cheap
adoration, you sit in a solitary place and pretend to chant the Hare Ka
mah-mantra, but this is all cheating." Recently at Mypur an African
devotee wanted to imitate Haridsa hkura, but after fifteen days he
became restless and went away. Do not suddenly try to imitate Haridsa
hkura. Engage yourself in Ka conscious activities, and gradually you
will come to the stage of liberation (muktir hitvnyath rpa svarpea
vyavasthiti [SB 2.10.6]).
TEXT 15
hate bhagavn o
na hi tatra visajjate
tma-lbhena prrtho
nvasdanti ye 'nu tam

21

hateengages in activities of creation, maintenance and annihilation;


bhagavnthe Supreme Personality of Godhead, Ka; athe
supreme controller; nanot; hiindeed; tatrain such activities;
visajjateHe becomes entangled; tma-lbhenabecause of His own gain;
pra-arthawho
is
self-satisfied;
nanot;
avasdantiare
disheartened; yepersons who; anufollow; tamthe Supreme
Personality of Godhead.
The Supreme Personality of Godhead is full in opulence by His own
gain, yet He acts as the creator, maintainer and annihilator of this
material world. In spite of acting in that way, He is never entangled.
Hence devotees who follow in His footsteps are also never entangled.
As stated in Bhagavad-gt (3.9), yajrtht karmao 'nyatra loko 'ya
karma-bandhana: "Work done as a sacrifice for Viu has to be
performed, otherwise work binds one to this material world." If we do not
act in Ka consciousness we shall be entangled, like silkworms in
cocoons. The Supreme Personality of Godhead, Ka, appears in order to
teach us how to work so that we will not be entangled in this material
world. Our real problem is that we are entangled in materialistic activities,
and because we are conditioned, our struggle continues through
punishment in material existence in one body after another in different
forms of life. As the Lord says in Bhagavad-gt (15.7):
mamaivo jva-loke
jva-bhta santana
mana ahnndriyi
prakti-sthni karati
"The living entities in this conditioned world are My eternal, fragmental
parts. Due to conditioned life, they are struggling very hard with the six
senses, which include the mind." The living entities are actually minute
forms who are part and parcel of the Supreme Lord. The Supreme Lord is
full in everything, and the small particles of the Lord are also originally
qualified like Him, but because of their minute existence, they are
infected by material attraction and thus entangled. We must therefore
follow the instructions of the Supreme Personality of Godhead, and then,
like Ka, who is never entangled by His material activities of creation,
maintenance and annihilation, we will have nothing for which to lament

22

(nvasdanti ye 'nu tam). Ka personally gives instructions in Bhagavadgt, and anyone who follows these instructions is liberated.
Following Ka's instructions is possible when one is a devotee, for
Ka instructs that one should become a devotee. Man-man bhava madbhakto mad-yj m namaskuru: "Always think of Me and become My
devotee. Worship Me and offer your homage unto Me." (Bg. 18.65)
Always thinking of Ka means chanting the Hare Ka mantra, but
unless one is an initiated devotee he cannot do this. As soon as one
becomes a devotee, he engages in Deity worship (mad-yj). A devotee's
business is to offer obeisances to the Lord and the spiritual master
constantly. This principle is the recognized way to come to the platform
of bhakti. As soon as one comes to this platform, he gradually understands
the Supreme Personality of Godhead, and simply by understanding Ka
one is liberated from material bondage.
TEXT 16
tam hamna nirahakta budha
niria pram ananya-coditam
n ikayanta nija-vartma-sasthita
prabhu prapadye 'khila-dharma-bhvanam
tamunto the same Supreme Personality of Godhead; hamnamwho is
acting for our benefit; nirahaktamwho is without entanglement or
desire for gain; budhamwho is completely in knowledge; niriam
without desires to enjoy the fruits of His activities; pramwho is full
and therefore has no need to fulfill desires; ananyaby others; coditam
induced or inspired; nnall of human society; ikayantamto teach
(the real path of life); nija-vartmaHis own personal way of life;
sasthitamto establish (without deviation); prabhumunto the
Supreme Lord; prapadyeI request everyone to surrender; akhila-dharmabhvanamwho is the master of all religious principles or the
occupational duties for a human being.
The Supreme Personality of Godhead, Ka, works just like an
ordinary human being, yet He does not desire to enjoy the fruits of
work. He is full in knowledge, free from material desires and
diversions, and completely independent. As the supreme teacher of
human society, He teaches His own way of activities, and thus He
inaugurates the real path of religion. I request everyone to follow Him.

23

This is the sum and substance of our Ka consciousness movement. We


are simply requesting human society to follow in the footsteps of the
teacher of Bhagavad-gt. Follow the instructions of Bhagavad-gt As It Is,
and your life will be successful. That is the summary of the Ka
consciousness movement. The organizer of the Ka consciousness
movement is teaching everyone how to follow Lord Rmacandra, how to
follow Lord Ka, and how to follow r Caitanya Mahprabhu. In this
material world, we need a leader for a monarchy or good government.
Lord r Rmacandra, by His practical example, showed how to live for
the benefit of all human society. He fought with demons like Rvaa, He
carried out the orders of His father, and He remained the faithful husband
of mother St. Thus there is no comparison to Lord Rmacandra's acting
as an ideal king. Indeed, people still hanker for rma-rjya, a government
conducted like that of Lord Rmacandra. Similarly, although Lord Ka
is the Supreme Personality of Godhead, He taught His disciple and
devotee Arjuna how to lead a life ending in going back home, back to
Godhead (tyaktv deha punar janma naiti mm eti so 'rjuna [Bg. 4.9]). All
teachingspolitical, economic, social, religious, cultural and
philosophicalare to be found in Bhagavad-gt. One only has to follow
them strictly. The Supreme Personality of Godhead also comes as Lord
Caitanya just to play the part of a pure devotee. Thus the Lord teaches us
in different ways just to make our lives successful, and Svyambhuva
Manu requests us to follow Him.
Svyambhuva Manu is the leader of mankind, and he has given a book
called Manu-sahit to guide human society. Herein he directs us to
follow the Supreme Personality of Godhead in His different incarnations.
These incarnations are described in Vedic literature, and Jayadeva
Gosvm has described ten important incarnations in summary (keava
dhta-mna-arra jaya jagad-a hare, keava dhta-nara-hari-rpa jaya
jagad-a hare, keava dhta-buddha-arra jaya jagad-a hare, etc.).
Svyambhuva Manu instructs us to follow the instructions of God's
incarnations, especially Ka's instructions of Bhagavad-gt As It Is.
Appreciating bhakti-mrga as instructed by r Caitanya Mahprabhu,
Srvabhauma Bhacrya thus depicted the activities of r Caitanya
Mahprabhu:
vairgya-vidy-nija-bhakti-yogaikrtham eka purua pura
r-ka-caitanya-arra-dhr

24

kpmbudhir yas tam aha prapadye


[Cc. Madhya 6.254]
"Let me take shelter of the Supreme Personality of Godhead, r Ka,
who has descended in the form of Lord Caitanya Mahprabhu to teach us
real knowledge, His devotional service, and detachment from whatever
does not foster Ka consciousness. He has descended because He is an
ocean of transcendental mercy. Let me surrender unto His lotus feet."
(Caitanya-candrodaya-naka 6.74) In this age of Kali, people cannot
follow the instructions of the Supreme Personality of Godhead, and
therefore the Lord Himself takes the part of r Ka Caitanya to teach
personally how to become Ka conscious. He asks everyone to follow
Him and to become a guru to deliver the fallen souls of Kali-yuga.
yre dekha, tre kaha 'ka'-upadea
mra jya guru ha tra' ei dea
"Instruct everyone to follow the orders of Lord r Ka as they are given
in Bhagavad-gt and rmad-Bhgavatam. In this way become a spiritual
master and try to liberate everyone in this land." (Cc. Madhya 7.128) The
coherent purpose of Lord Rmacandra, Lord Ka and Lord Caitanya
Mahprabhu is to teach human society how to be happy by following the
instructions of the Supreme Lord.
TEXT 17
r-uka uvca
iti mantropaniada
vyharanta samhitam
dvsur ytudhn
jagdhum abhyadravan kudh
r-uka uvcar ukadeva Gosvm said; itithus; mantraupaniadamthe Vedic mantra (uttered by Svyambhuva Manu);
vyharantamtaught or chanted; samhitamconcentrated the mind
(without being agitated by material conditions); dvupon seeing
(him); asurthe demons; ytudhnthe Rkasas; jagdhum
desired to devour; abhyadravanrunning very fast; kudhto satisfy
their appetite.

25

ukadeva Gosvm continued: Svyambhuva Manu was thus in a trance,


chanting the mantras of Vedic instruction known as the Upaniads.
Upon seeing him, the Rkasas and asuras, being very hungry, wanted
to devour him. Therefore they ran after him with great speed.
TEXT 18
ts tathvasitn vkya
yaja sarva-gato hari
ymai parivto devair
hatvsat tri-viapam
tnthe demons and Rkasas; tathin that way; avasitnwho were
determined to devour Svyambhuva Manu; vkyaupon observing;
yajaLord Viu, known as Yaja; sarva-gatawho is seated in
everyone's heart; harithe Supreme Personality of Godhead; ymai
with His sons named the Ymas; parivtasurrounded; devaiby the
demigods; hatvafter killing (the demons); asatruled (taking the
post of Indra); tri-viapamthe heavenly planets.
The Supreme Lord, Viu, who sits in everyone's heart, appearing as
Yajapati, observed that the Rkasas and demons were going to devour
Svyambhuva Manu. Thus the Lord, accompanied by His sons named
the Ymas and by all the other demigods, killed the demons and
Rkasas. He then took the post of Indra and began to rule the heavenly
kingdom.
The various names of the demigodsLord Brahm, Lord iva, Lord Indra
and so onare not personal names; they are names of different posts. In
this regard, we understand that Lord Viu sometimes becomes Brahm
or Indra when there is no suitable person to occupy these posts.
TEXT 19
svrocio dvityas tu
manur agne suto 'bhavat
dyumat-suea-rocimat
pramukhs tasya ctmaj
svrociaSvrocia; dvityathe second; tuindeed; manuManu;
agneof Agni; sutathe son; abhavatbecame; dyumatDyumat;

26

sueaSuea; rocimatRocimat; pramukhbeginning with them;


tasyaof him (Svrocia); caalso; tma-jsons.
The son of Agni named Svrocia became the second Manu. His several
sons were headed by Dyumat, Suea and Rocimat.
manvantara manur dev
manu-putr surevara
ayo 'vatra ca
hare a vidham ucyate
There are many incarnations of the Supreme Personality of Godhead.
Manu, the manu-putr (the sons of Manu), the king of the heavenly
planets, and the seven great sages are all partial incarnations of the
Supreme Lord. Manu himself, his sons Priyavrata and Uttnapda, the
demigods created by Daka, and the is like Marci were all partial
incarnations of the Lord during the reign of Svyambhuva Manu. During
that time, the incarnation of the Lord as Yaja took charge of ruling the
heavenly planets. The next Manu was Svrocia. The Manus and the sages
and demigods are further described in the following eleven verses.
TEXT 20
tatrendro rocanas tv sd
dev ca tuitdaya
rja-stambhdaya sapta
ayo brahma-vdina
tatrain this manvantara; indraIndra; rocanaRocana, the son of
Yaja; tubut; stbecame; devdemigods; caalso; tuita-daya
Tuita and others; rjarja; stambhaStambha; dayaand others;
saptaseven; ayagreat saints; brahma-vdinaall faithful devotees.
During the reign of Svrocia, the post of Indra was assumed by
Rocana, the son of Yaja. Tuita and others became the principal
demigods, and rja, Stambha and others became the seven saints. All of
them were faithful devotees of the Lord.
TEXT 21

27

es tu vedairasas
tuit nma patny abht
tasy jaje tato devo
vibhur ity abhiviruta
eof the saintly person; tuindeed; vedairasaVedair; tuit
Tuit; nmanamed; patnthe wife; abhtbegat; tasymin her
(womb); jajetook birth; tatathereafter; devathe Lord; vibhu
Vibhu; itithus; abhivirutacelebrated as.
Vedair was a very celebrated i. From the womb of his wife, whose
name was Tuit, came the avatra named Vibhu.
TEXT 22
ati-sahasri
munayo ye dhta-vrat
anvaikan vrata tasya
kaumra-brahmacria
atieighty-eight; sahasrithousand; munayagreat saintly
persons; yethose who; dhta-vratfixed in vows; anvaikantook
instructions; vratamvows; tasyafrom him (Vibhu); kaumrawho
was unmarried; brahmacriaand fixed in the brahmacr stage of life.
Vibhu remained a brahmacri and never married throughout his life.
From him, eighty-eight thousand other saintly persons took lessons on
self-control, austerity and similar behavior.
TEXT 23
ttya uttamo nma
priyavrata-suto manu
pavana sjayo yajahotrdys tat-sut npa
ttyathe third; uttamaUttama; nmanamed; priyavrataof King
Priyavrata; sutathe son; manuhe became the Manu; pavana
Pavana; sjayaSjaya; yajahotra-dyYajahotra and others; tatsutthe sons of Uttama; npaO King.

28

O King, the third Manu, Uttama, was the son of King Priyavrata. Among
the sons of this Manu were Pavana, Sjaya and Yajahotra.
TEXT 24
vasiha-tanay sapta
aya pramaddaya
saty vedarut bhadr
dev indras tu satyajit
vasiha-tanaythe sons of Vasiha; saptaseven; ayathe sages;
pramada-dayaheaded by Pramada; satythe Satyas; vedarut
Vedarutas; bhadrBhadras; devdemigods; indrathe King of
heaven; tubut; satyajitSatyajit.
During the reign of the third Manu, Pramada and other sons of Vasiha
became the seven sages. The Satyas, Vedarutas and Bhadras became
demigods, and Satyajit was selected to be Indra, the King of heaven.
TEXT 25
dharmasya snty tu
bhagavn puruottama
satyasena iti khyto
jta satyavratai saha
dharmasyaof the demigod in charge of religion; sntymin the
womb of his wife named Snt; tuindeed; bhagavnthe Supreme
Personality of Godhead; purua-uttamathe Supreme Personality of
Godhead; satyasenaSatyasena; itithus; khytacelebrated; jta
took birth; satyavrataithe Satyavratas; sahawith.
In this manvantara, the Supreme Personality of Godhead appeared from
the womb of Snt, who was the wife of Dharma, the demigod in
charge of religion. The Lord was celebrated as Satyasena, and He
appeared with other demigods, known as the Satyavratas.
TEXT 26
so 'nta-vrata-duln

29

asato yaka-rkasn
bhta-druho bhta-ga
cvadht satyajit-sakha
saHe (Satyasena); anta-vratawho are fond of speaking lies;
dulnmisbehaved; asatamiscreant; yaka-rkasnYakas and
Rkasas; bhta-druhawho are always against the progress of other
living beings; bhta-ganthe ghostly living entities; caalso; avadht
killed; satyajit-sakhawith His friend Satyajit.
Satyasena, along with His friend Satyajit, who was the King of heaven,
Indra, killed all the untruthful, impious and misbehaved Yakas,
Rkasas and ghostly living entities, who gave pains to other living
beings.
TEXT 27
caturtha uttama-bhrt
manur nmn ca tmasa
pthu khytir nara ketur
ity dy daa tat-sut
caturthathe fourth Manu; uttama-bhrtthe brother of Uttama;
manubecame the Manu; nmncelebrated by the name; caalso;
tmasaTmasa; pthuPthu; khytiKhyti; naraNara;
ketuKetu; itithus; dyheaded by; daaten; tat-sutsons of
Tmasa Manu.
The brother of the third Manu, Uttama, was celebrated by the name
Tmasa, and he became the fourth Manu. Tmasa had ten sons, headed
by Pthu, Khyti, Nara and Ketu.
TEXT 28
satyak harayo vr
devs triikha vara
jyotirdhmdaya sapta
ayas tmase 'ntare
satyakthe Satyakas; harayathe Haris; vrthe Vras; devthe

30

demigods; triikhaTriikha; varathe King of heaven; jyotirdhmadayaheaded by the celebrated Jyotirdhma; saptaseven; aya
sages; tmasethe reign of Tmasa Manu; antarewithin.
During the reign of Tmasa Manu, among the demigods were the
Satyakas, Haris and Vras. The heavenly King, Indra, was Triikha. The
sages in saptari-dhma were headed by Jyotirdhma.
TEXT 29
dev vaidhtayo nma
vidhtes tanay npa
na klena yair ved
vidht svena tejas
devthe demigods; vaidhtayathe Vaidhtis; nmaby the name;
vidhteof Vidhti; tanaywho were the sons; npaO King;
nawere lost; klenaby the influence of time; yaiby whom;
vedthe Vedas; vidhtwere protected; svenaby their own;
tejaspower.
O King, in the Tmasa manvantara the sons of Vidhti, who were
known as the Vaidhtis, also became demigods. Since in course of time
the Vedic authority was lost, these demigods, by their own powers,
protected the Vedic authority.
In the Tmasa manvantara there were two kinds of demigods, and one of
them was known as the Vaidhtis. The duty of the demigods is to protect
the authority of the Vedas. The word devat refers to one who carries the
authority of the Vedas, whereas Rkasas are those who defy the Vedic
authority. If the authority of the Vedas is lost, the entire universe becomes
chaotic. Therefore, it is the duty of the demigods, as well as kings and
aides of governments, to give full protection to the Vedic authority;
otherwise human society will be in a chaotic condition in which there
cannot be peace or prosperity.
TEXT 30
tatrpi jaje bhagavn
hariy harimedhasa
harir ity hto yena

31

gajendro mocito graht


tatrpiin that period; jajeappeared; bhagavnthe Supreme
Personality of Godhead; hariymin the womb of Hari;
harimedhasabegotten by Harimedh; hariHari; itithus; hta
called; yenaby whom; gaja-indrathe King of the elephants;
mocitawas freed; grahtfrom the mouth of a crocodile.
Also in this manvantara, the Supreme Lord, Viu, took birth from the
womb of Hari, the wife of Harimedh, and He was known as Hari.
Hari saved His devotee Gajendra, the King of the elephants, from the
mouth of a crocodile.
TEXT 31
r-rjovca
bdaryaa etat te
rotum icchmahe vayam
harir yath gaja-pati
grha-grastam ammucat
r-rj uvcaKing Parkit said; bdaryaeO son of Bdaryaa
(Vysadeva); etatthis; tefrom you; rotum icchmahedesire to hear;
vayamwe; harithe Lord Hari; yaththe manner in which; gajapatimthe King of the elephants; grha-grastamwhen attacked by the
crocodile; ammucatdelivered.
King Parkit said: My lord, Bdaryai, we wish to hear from you in
detail how the King of the elephants, when attacked by a crocodile, was
delivered by Hari.
TEXT 32
tat-kathsu mahat puya
dhanya svastyayana ubham
yatra yatrottamaloko
bhagavn gyate hari
tat-kathsuin those narrations; mahatgreat; puyampious;
dhanyamglorious; svastyayanamauspicious; ubhamall good;

32

yatrawhenever; yatrawherever; uttamalokathe Lord, who is


known as Uttamaloka (He who is described by transcendental literature);
bhagavnthe Supreme Personality of Godhead; gyateis glorified;
harithe Supreme Personality of Godhead.
Any literature or narration in which the Supreme Personality of
Godhead, Uttamaloka, is described and glorified is certainly great,
pure, glorious, auspicious and all good.
The Ka consciousness movement is spreading all over the world
simply by describing Ka. We have published many books, including
r Caitanya-caritmta in seventeen volumes, four hundred pages each,
as well as Bhagavad-gt and The Nectar of Devotion. We are also
publishing rmad-Bhgavatam in sixty volumes. Wherever a speaker
holds discourses from these books and an audience hears him, this will
create a good and auspicious situation. Therefore the preaching of Ka
consciousness must be done very carefully by the members of the Ka
consciousness movement, especially the sannyss. This will create an
auspicious atmosphere.
TEXT 33
r-sta uvca
parkitaiva sa tu bdaryai
pryopaviena kathsu codita
uvca vipr pratinandya prthiva
mud munn sadasi sma vatm
r-sta uvcar Sta Gosvm said; parkitby Mahrja Parkit;
evamthus; sahe; tuindeed; bdaryaiukadeva Gosvm;
prya-upavienaParkit Mahrja, who was awaiting impending death;
kathsuby the words; coditabeing encouraged; uvcaspoke;
viprO brhmaas; pratinandyaafter congratulating; prthivam
Mahrja Parkit; mudwith great pleasure; munnmof great sages;
sadasiin the assembly; smaindeed; vatmwho desired to hear.
r Sta Gosvm said: O brhmaas, when Parkit Mahrja, who was
awaiting impending death, thus requested ukadeva Gosvm to speak,
ukadeva Gosvm, encouraged by the King's words, offered respect to
the King and spoke with great pleasure in the assembly of sages, who

33

desired to hear him.


Thus end the Bhaktivedanta purports of the Eighth Canto, First Chapter, of
the rmad-Bhgavatam, entitled "The Manus, Administrators of the
Universe."

34

2. The Elephant Gajendra's Crisis

The Second, Third and Fourth Chapters of this canto describe how the
Lord, during the reign of the fourth Manu, gave protection to the king of
the elephants. As described in this Second Chapter, when the King of the
elephants, along with his female elephants, was enjoying in the water, a
crocodile suddenly attacked him, and the elephant surrendered to the
lotus feet of the Personality of Godhead for protection.
In the midst of the ocean of milk, there is a very high and beautiful
mountain that has an altitude of ten thousand yojanas, or eighty thousand
miles. This mountain is known as Trika. In a valley of Trika there is a
nice garden named tumat, which was constructed by Varua, and in that
area there is a very nice lake. Once the chief of the elephants, along with
female elephants, went to enjoy bathing in that lake, and they disturbed
the inhabitants of the water. Because of this, the chief crocodile in that
water, who was very powerful, immediately attacked the elephant's leg.
Thus there ensued a great fight between the elephant and the crocodile.
This fight continued for one thousand years. Neither the elephant nor the
crocodile died, but since they were in the water, the elephant gradually
became weak whereas the power of the crocodile increased more and
more. Thus the crocodile became more and more encouraged. Then the
elephant, being helpless and seeing that there was no other way for his
protection, sought shelter at the lotus feet of the Supreme Personality of
Godhead.
TEXT 1
r-uka uvca
sd girivaro rjas
trika iti viruta
krodenvta rmn
yojanyutam ucchrita
r-uka uvcar ukadeva Gosvm said; stthere was; girivara
a very big mountain; rjanO King; tri-kaTrika; itithus;

35

virutacelebrated; kra-udenaby the ocean of milk; vta


surrounded; rmnvery beautiful; yojanaa measurement of eight
miles; ayutamten thousand; ucchritavery high.
ukadeva Gosvm said: My dear King, there is a very large mountain
called Trika. It is ten thousand yojanas [eighty thousand miles] high.
Being surrounded by the ocean of milk, it is very beautifully situated.
TEXTS 2-3
tvat vistta paryak
tribhi gai payo-nidhim
dia kha rocayann ste
raupyyasa-hiramayai
anyai ca kakubha sarv
ratna-dhtu-vicitritai
nn-druma-lat-gulmair
nirghoair nirjharmbhasm
tvatin that way; visttalength and breadth (eighty thousand
miles); paryakall around; tribhiwith three; gaipeaks; payanidhimsituated on an island in the ocean of milk; diaall directions;
khamthe sky; rocayanpleasing; stestanding; raupyamade of
silver; ayasairon; hiramayaiand gold; anyaiwith other peaks;
caalso; kakubhadirections; sarvall; ratnawith jewels; dhtu
and minerals; vicitritaidecorated very nicely; nnwith various;
druma-lattrees and creepers; gulmaiand shrubs; nirghoaiwith
the sounds of; nirjharawaterfalls; ambhasmof water.
The length and breadth of the mountain are of the same measurement
[eighty thousand miles]. Its three principal peaks, which are made of
iron, silver and gold, beautify all directions and the sky. The mountain
also has other peaks, which are full of jewels and minerals and are
decorated with nice trees, creepers and shrubs. The sounds of the
waterfalls on the mountain create a pleasing vibration. In this way the
mountain stands, increasing the beauty of all directions.
TEXT 4

36

sa cvanijyamnghri
samantt paya-rmibhi
karoti ymal bhmi
harin-marakatmabhi
sathat mountain; caalso; avanijyamna-aghriwhose foot is
always washed; samanttall around; paya-rmibhiby waves of milk;
karotimakes; ymalmdark green; bhmimground; haritgreen;
marakatawith emerald; amabhistones.
The ground at the foot of the mountain is always washed by waves of
milk that produce emeralds all around in the eight directions [north,
south, east, west and the directions midway between them].
From rmad-Bhgavatam we understand that there are various oceans.
Somewhere there is an ocean filled with milk, somewhere an ocean of
liquor, an ocean of ghee, an ocean of oil, and an ocean of sweet water.
Thus there are different varieties of oceans within this universe. The
modern scientists, who have only limited experience, cannot defy these
statements; they cannot give us full information about any planet, even
the planet on which we live. From this verse, however, we can understand
that if the valleys of some mountains are washed with milk, this produces
emeralds. No one has the ability to imitate the activities of material nature
as conducted by the Supreme Personality of Godhead.
TEXT 5
siddha-craa-gandharvair
vidydhara-mahoragai
kinnarair apsarobhi ca
kradbhir jua-kandara
siddhaby the inhabitants of Siddhaloka; craathe inhabitants of
Craaloka;
gandharvaithe
inhabitants
of
Gandharvaloka;
vidydharathe inhabitants of Vidydhara-loka; mah-uragaithe
inhabitants of the serpent loka; kinnaraithe Kinnaras; apsarobhithe
Apsars; caand; kradbhiwho were engaged in sporting; jua
enjoyed; kandarathe caves.
The inhabitants of the higher planetsthe Siddhas, Craas,
Gandharvas, Vidydharas, serpents, Kinnaras and Apsarsgo to that

37

mountain to sport. Thus all the caves of the mountain are full of these
denizens of the heavenly planets.
As ordinary men may play in the salty ocean, the inhabitants of the higher
planetary systems go to the ocean of milk. They float in the ocean of milk
and also enjoy various sports within the caves of Trika Mountain.
TEXT 6
yatra sagta-sanndair
nadad-guham amaray
abhigarjanti haraya
lghina para-akay
yatrain that mountain (Trika); sagtaof singing; sanndaiwith
the vibrations; nadatresounding; guhamthe caves; amaraybecause
of unbearable anger or envy; abhigarjantiroar; harayathe lions;
lghinabeing very proud of their strength; para-akaybecause of
suspecting another lion.
Because of the resounding vibrations of the denizens of heaven singing
in the caves, the lions there, being very proud of their strength, roar
with unbearable envy, thinking that another lion is roaring in that way.
In the higher planetary systems, there are not only different types of
human beings, but also animals like lions and elephants. There are trees,
and the land is made of emeralds. Such is the creation of the Supreme
Personality of Godhead. rla Bhaktivinoda hkura has sung in this
regard, keava! tuy jagata vicitra: "My Lord Keava, Your creation is
colorful and full of varieties." Geologists, botanists and other so-called
scientists speculate about other planetary systems, but being unable to
estimate the varieties on other planets, they falsely imagine that all planets
but this one are vacant, uninhabited, and full of dust. Although they
cannot even estimate the varieties existing throughout the universe, they
are very proud of their knowledge, and they are accepted as learned by
persons of a similar caliber. As described in rmad-Bhgavatam (2.3.19),
va-vid-varhora-kharai sastuta purua pau: materialistic leaders
are praised by dogs, hogs, camels and asses, and they themselves are also
big animals. One should not be satisfied with the knowledge imparted by
a big animal. Rather, one must take knowledge from a perfect person like

38

ukadeva Gosvm. Mahjano yena gata sa panth: [Cc. Madhya 17.186]


our duty is to follow the instructions of the mahjanas. There are twelve
mahjanas, and ukadeva Gosvm is one of them.
svayambhr nrada ambhu
kumra kapilo manu
prahldo janako bhmo
balir vaiysakir vayam
(SB 6.3.20)
Vaiysaki is ukadeva Gosvm. Whatever he says we consider to be
factual. That is perfect knowledge.
TEXT 7
nnraya-pau-vrtasakula-droy-alakta
citra-druma-surodynakalakaha-vihagama
nnwith varieties of; araya-paujungle animals; vrtawith a
multitude; sakulafilled; droiwith valleys; alaktavery
beautifully decorated; citrawith varieties of; drumatrees; suraudynain gardens maintained by the demigods; kalakahasweetly
chirping; vihagamabirds.
The valleys beneath Trika Mountain are beautifully decorated by
many varieties of jungle animals, and in the trees, which are maintained
in gardens by the demigods, varieties of birds chirp with sweet voices.
TEXT 8
sarit-sarobhir acchodai
pulinair mai-vlukai
deva-str-majjanmodasaurabhmbv-anilair yuta
saritwith rivers; sarobhiand lakes; acchodaifilled with crystalclear water; pulinaibeaches; maiwith small gems; vlukai
resembling grains of sand; deva-strof the damsels of the demigods;
majjanaby bathing (in that water); modabodily fragrance;

39

saurabhavery fragrant; ambuwith the water; anilaiand the air;


yutaenriched (the atmosphere of Trika Mountain).
Trika Mountain has many lakes and rivers, with beaches covered by
small gems resembling grains of sand. The water is as clear as crystal,
and when the demigod damsels bathe in it, their bodies lend fragrance
to the water and the breeze, thus enriching the atmosphere.
Even in the material world, there are many grades of living entities. The
human beings on earth generally cover themselves with external
fragrances to stop their bad bodily odors, but here we find that because of
the bodily fragrance of the demigod damsels, the rivers, the lakes, the
breeze and the entire atmosphere of Trika Mountain also become
fragrant. Since the bodies of the damsels in the upper planetary systems
are so beautiful, we can just imagine how beautifully formed are the
bodies of the Vaikuha damsels or the damsels in Vndvana, the gops.
TEXTS 9-13
tasya droy bhagavato
varuasya mahtmana
udynam tuman nma
kra sura-yoitm
sarvato 'lakta divyair
nitya-pupa-phala-drumai
mandrai prijtai ca
paloka-campakai
ctai piylai panasair
mrair mrtakair api
kramukair nrikelai ca
kharjrair bjaprakai
madhukai la-tlai ca
tamlair asanrjunai
arioumbara-plakair
vaai kiuka-candanai
picumardai kovidrai
saralai sura-drubhi

40

drkeku-rambh-jambubhir
badary-akbhaymalai
tasyaof that mountain (Trika); droymin a valley; bhagavataof
the great personality; varuasyathe demigod Varua; mah-tmana
who is a great devotee of the Lord; udynama garden; tumattumat;
nmaof the name; krama place of sporting pastimes; surayoitmof the damsels of the demigods; sarvataeverywhere;
alaktambeautifully decorated; divyaipertaining to the demigods;
nityaalways; pupaof flowers; phalaand fruits; drumaiby trees;
mandraimandra; prijtai-prijta; caalso; palapala; aokaaoka; campakai-campaka; ctai-cta fruits; piylaipiyla fruits;
panasaipanasa fruits; mraimangoes; mrtakaisour fruits
called mrtaka; apialso; kramukaikramuka fruits; nrikelai
coconut trees; caand; kharjraidate trees; bjaprakai
pomegranates; madhukaimadhuka fruits; la-tlaipalm fruits; ca
and; tamlaitamla trees; asanaasana trees; arjunaiarjuna trees;
ariaaria fruits; uumbarabig udumbara trees; plakaiplaka
trees; vaaibanyan trees; kiukared flowers with no scent;
candanaisandalwood
trees;
picumardaipicumarda
flowers;
kovidraikovidra fruits; saralaisarala trees; sura-drubhisuradru trees; drkgrapes; ikusugarcane; rambhbananas;
jambubhijambu fruits; badarbadar fruits; akaaka fruits;
abhayaabhaya fruits; malaimalak, a sour fruit.
In a valley of Trika Mountain there was a garden called tumat. This
garden belonged to the great devotee Varua and was a sporting place
for the damsels of the demigods. Flowers and fruits grew there in all
seasons. Among them were mandras, prijtas, palas, aokas,
campakas, ctas, piylas, panasas, mangoes, mrtakas, kramukas,
coconut trees, date trees and pomegranates. There were madhukas,
palm trees, tamlas, asanas, arjunas, arias, uumbaras, plakas,
banyan trees, kiukas and sandalwood trees. There were also
picumardas, kovidras, saralas, sura-drus, grapes, sugarcane, bananas,
jambu, badars, akas, abhayas and malaks.
TEXTS 14-19
bilvai kapitthair jambrair

41

vto bhalltakdibhi
tasmin sara suvipula
lasat-kcana-pakajam
kumudotpala-kahlraatapatra-riyorjitam
matta-a-pada-nirghua
akuntai ca kala-svanai
hasa-kraavkra
cakrhvai srasair api
jalakukkua-koyaidtyha-kula-kjitam
matsya-kacchapa-sacracalat-padma-raja-paya
kadamba-vetasa-nalanpa-vajulakair vtam
kundai kurubakokai
irai kajegudai
kubjakai svara-ythbhir
nga-punnga-jtibhi
mallik-atapatrai ca
mdhav-jlakdibhi
obhita tra-jai cnyair
nityartubhir ala drumai
bilvaibilva trees; kapitthaikapittha trees; jambraijambra trees;
vtasurrounded by; bhalltaka-dibhibhalltaka and other trees;
tasminin that garden; saraa lake; su-vipulamwhich was very large;
lasatshining; kcanagolden; paka-jamfilled with lotus flowers;
kumudaof kumuda flowers; utpalautpala flowers; kahlrakahlra
flowers; atapatraand atapatra flowers; riywith the beauty;
rjitamexcellent; mattaintoxicated; a-padabees; nirghuam
hummed; akuntaiwith the chirping of birds; caand; kala-svanai
whose songs were very melodious; hasaswans; kraava
kraavas; kramcrowded with; cakrhvaicakrvakas; srasai
cranes; apias well as; jalakukkuawater chickens; koyaikoyais;

42

dtyha-dtyhas; kulaflocks of; kjitammurmured; matsyaof the


fish; kacchapaand tortoises; sacrabecause of the movements;
calatagitating; padmaof the lotuses; rajaby the pollen; payathe
water (was decorated); kadambakadambas; vetasa-vetasas; nala-nalas;
npa-npas; vajulakai-vajulakas; vtamsurrounded by; kundai
kundas; kurubaka-kurubakas; aokai-aokas; irai-iras; kajakajas; igudai-igudas; kubjakai-kubjakas; svara-ythbhi-svarayths; nga-ngas; punnga-punngas; jtibhi-jts; mallik-malliks;
atapatrai-atapatras; caalso; mdhavmdhavs; jlakdibhi-jlaks;
obhitamadorned; trajaigrowing on the banks; caand; anyai
others; nitya-tubhiin all seasons; alamabundantly; drumaiwith
trees (bearing flowers and fruits).
In that garden there was a very large lake filled with shining golden
lotus flowers and the flowers known as kumuda, kahlra, utpala and
atapatra, which added excellent beauty to the mountain. There were
also bilva, kapittha, jambra and bhalltaka trees. Intoxicated
bumblebees drank honey and hummed with the chirping of the birds,
whose songs were very melodious. The lake was crowded with swans,
kraavas, cakrvakas, cranes, and flocks of water chickens, dtyhas,
koyais and other murmuring birds. Because of the agitating
movements of the fish and tortoises, the water was decorated with
pollen that had fallen from the lotus flowers. The lake was surrounded
by kadamba flowers, vetasa flowers, nalas, npas, vajulakas, kundas,
kurubakas, aokas, iras, kajas, igudas, kubjakas, svara-yths,
ngas, punngas, jts, malliks, atapatras, jlaks and mdhav-lats.
The banks were also abundantly adorned with varieties of trees that
yielded flowers and fruits in all seasons. Thus the entire mountain
stood gloriously decorated.
Judging from the exhaustive description of the lakes and rivers on Trika
Mountain, on earth there is no comparison to their super-excellence. On
other planets, however, there are many such wonders. For instance, we
understand that there are two million different types of trees, and not all
of them are exhibited on earth. rmad-Bhgavatam presents the total
knowledge of the affairs of the universe. It not only describes this
universe, but also takes into account the spiritual world beyond the
universe. No one can challenge the rmad-Bhgavatam's descriptions of
the material and spiritual worlds. The attempts to go from the earth to the

43

moon have failed, but the people of earth can understand what exists on
other planets. There is no need of imagination; one may take actual
knowledge from rmad-Bhgavatam and be satisfied.
TEXT 20
tatraikad tad-giri-knanraya
kareubhir vraa-ytha-pa caran
sakaaka kcaka-veu-vetravad
vila-gulma prarujan vanaspatn
tatratherein; ekadonce upon a time; tat-giriof that mountain
(Trika); knana-rayawho lives in the forest; kareubhi
accompanied by female elephants; vraa-ytha-pathe leader of the
elephants; caranwhile wandering (toward the lake); sa-kaakama
place full of thorns; kcaka-veu-vetra-vatwith plants and creepers of
different names; vila-gulmammany thickets; prarujanbreaking;
vana-patntrees and plants.
The leader of the elephants who lived in the forest of the mountain
Trika once wandered toward the lake with his female elephants. He
broke many plants, creepers, thickets and trees, not caring for their
piercing thorns.
TEXT 21
yad-gandha-mtrd dharayo gajendr
vyghrdayo vyla-mg sakhag
mahorag cpi bhayd dravanti
sagaura-k sarabh camarya
yat-gandha-mtrtsimply by the scent of that elephant; harayalions;
gaja-indrother elephants; vyghra-dayaferocious animals like
tigers; vyla-mgother ferocious animals; sakhagrhinoceroses;
mah-uragbig, big serpents; caalso; apiindeed; bhaytbecause
of fear; dravantirunning away; sawith; gaura-ksome of them
white, some of them black; sarabhsarabhas; camaryaalso camars.
Simply by catching scent of that elephant, all the other elephants, the
tigers and the other ferocious animals, such as lions, rhinoceroses, great
serpents and black and white sarabhas, fled in fear. The camar deer

44

also fled.
TEXT 22
vk varh mahiarka-aly
gopuccha-lvka-marka ca
anyatra kudr hari adaya
caranty abht yad-anugrahea
vkfoxes; varhboars; mahiabuffalos; kabears; aly
porcupines; gopucchaa type of deer; lvkawolves; marka
monkeys; caand; anyatraelsewhere; kudrsmall animals;
harideer; aa-dayarabbits and others; carantiroaming (in the
forest); abhtwithout fear; yat-anugraheaby the mercy of that
elephant.
By the mercy of this elephant, animals like the foxes, wolves, buffalos,
bears, boars, gopucchas, porcupines, monkeys, rabbits, the other deer
and many other small animals loitered elsewhere in the forest. They
were not afraid of him.
All the animals were practically controlled by this elephant, yet although
they could move without fear, because of respect they did not stand
before him.
TEXTS 23-24
sa gharma-tapta karibhi kareubhir
vto madacyut-karabhair anudruta
giri garim parita prakampayan
nievyamo 'likulair madanai
saro 'nila pakaja-reu-rita
jighran vidrn mada-vihvalekaa
vta sva-ythena trditena tat
sarovarbhysam athgamad drutam
sahe (the leader of the elephants); gharma-taptaperspiring;
karibhiby other elephants; kareubhias well as female elephants;
vtasurrounded; mada-cyutliquor dripping from his mouth;
karabhaiby small elephants; anudrutawas followed; girimthat

45

mountain; garimby the weight of the body; paritaall around;


prakampayancausing to tremble; nievyamabeing served;
alikulaiby the bumblebees; mada-aanaiwho drank honey; sara
from the lake; anilamthe breeze; pakaja-reu-ritamcarrying the
dust from the lotus flowers; jighransmelling; vidrtfrom a distance;
mada-vihvalabeing intoxicated; kaawhose vision; vta
surrounded; sva-ythenaby his own associates; trditenawho were
afflicted by thirst; tatthat; sarovara-abhysamto the bank of the lake;
athathus; agamatwent; drutamvery soon.
Surrounded by the herd's other elephants, including females, and
followed by the young ones, Gajapati, the leader of the elephants, made
Trika Mountain tremble all around because of the weight of his body.
He was perspiring, liquor dripped from his mouth, and his vision was
overwhelmed by intoxication. He was being served by bumblebees who
drank honey, and from a distance he could smell the dust of the lotus
flowers, which was carried from the lake by the breeze. Thus
surrounded by his associates, who were afflicted by thirst, he soon
arrived at the bank of the lake.
TEXT 25
vighya tasminn amtmbu nirmala
hemravindotpala-reu-ritam
papau nikma nija-pukaroddhtam
tmnam adbhi snapayan gata-klama
vighyaentering; tasmininto the lake; amta-ambuwater as pure as
nectar; nirmalamcrystal clear; hemavery cold; aravinda-utpalafrom
the lilies and lotuses; reuwith the dust; ritamwhich was mixed;
papauhe drank; nikmamuntil fully satisfied; nijaown; pukarauddhtamdrawing with his trunk; tmnamhimself; adbhiwith
water; snapayanbathing thoroughly; gata-klamawas relieved of all
fatigue.
The King of the elephants entered the lake, bathed thoroughly and was
relieved of his fatigue. Then, with the aid of his trunk, he drank the
cold, clear, nectarean water, which was mixed with the dust of lotus
flowers and water lilies, until he was fully satisfied.

46

TEXT 26
sa pukareoddhta-karmbubhir
nipyayan sasnapayan yath gh
gh kareu karabh ca durmado
ncaa kcchra kpao 'ja-myay
sahe (the leader of the elephants); pukareawith his trunk;
uddhtaby drawing out; kara-ambubhiand sprinkling the water;
nipyayancausing them to drink; sasnapayanand bathing them;
yathas; gha householder; ghalways kind (to the members of
his family); kareuto his wives, the female elephants; karabhnto
the children; caas well as; durmadawho is too attached to the
members of his family; nanot; caaconsidered; kcchram
hardship; kpaabeing without spiritual knowledge; aja-myay
because of the influence of the external, illusory energy of the Supreme
Personality of Godhead.
Like a human being who lacks spiritual knowledge and is too attached
to the members of his family, the elephant, being illusioned by the
external energy of Ka, had his wives and children bathe and drink
the water. Indeed, he raised water from the lake with his trunk and
sprayed it over them. He did not mind the hard labor involved in this
endeavor.
TEXT 27
ta tatra kacin npa daiva-codito
grho baly carae rugraht
yadcchayaiva vyasana gato gajo
yath-bala so 'tibalo vicakrame
tamhim (Gajendra); tatrathere (in the water); kacitsomeone;
npaO King; daiva-coditainspired by providence; grhacrocodile;
balynvery powerful; caraehis foot; ruangrily; agraht
captured; yadcchayoccurring due to providence; evamsuch;
vyasanama dangerous position; gatahaving obtained; gajathe
elephant; yath-balamaccording to his strength; sahe; ati-bala
with great endeavor; vicakrametried to get out.
By the arrangement of providence, O King, a strong crocodile was angry

47

at the elephant and attacked the elephant's leg in the water. The
elephant was certainly strong, and he tried his best to get free from this
danger sent by providence.
TEXT 28
tathtura ytha-pati kareavo
vikyama taras balyas
vicukruur dna-dhiyo 'pare gaj
pri-grahs trayitu na cakan
taththen; turamthat grave condition; ytha-patimthe leader of the
elephants; kareavahis wives; vikyamambeing attacked; taras
by the strength; balyasby the strength (of the crocodile); vicukruu
began to cry; dna-dhiyawho were less intelligent; aparethe other;
gajelephants; pri-grahgrasping him from behind; trayitum
to free; nanot; caalso; aakanwere able.
Thereafter, seeing Gajendra in that grave condition, his wives felt very,
very sorry and began to cry. The other elephants wanted to help
Gajendra, but because of the crocodile's great strength, they could not
rescue him by grasping him from behind.
TEXT 29
niyudhyator evam ibhendra-nakrayor
vikarator antarato bahir mitha
sam sahasra vyagaman mah-pate
saprayo citram amasatmar
niyudhyatofighting; evamin this way; ibha-indraof the elephant;
nakrayoand the crocodile; vikaratopulling; antaratain the
water; bahioutside the water; mithaone another; samyears;
sahasramone thousand; vyagamanpassed; mah-pateO King; saprayoboth alive; citramwonderful; amasataconsidered;
amarthe demigods.
O King, the elephant and the crocodile fought in this way, pulling one
another in and out of the water, for one thousand years. Upon seeing
the fight, the demigods were very surprised.

48

TEXT 30
tato gajendrasya mano-balaujas
klena drghea mahn abhd vyaya
vikyamasya jale 'vasdato
viparyayo 'bht sakala jalaukasa
tatathereafter; gaja-indrasyaof the King of the elephants; manaof
the strength of enthusiasm; balathe physical strength; ojasmand the
strength of the senses; klenabecause of years of fighting; drghea
prolonged; mahngreat; abhtbecame; vyayathe expenditure;
vikyamasyawho was being pulled (by the crocodile); jaleinto the
water (a foreign place); avasdatareduced (mental, physical and
sensory strength); viparyayathe opposite; abhtbecame; sakalam
all of them; jala-okasathe crocodile, whose home is the water.
Thereafter, because of being pulled into the water and fighting for many
long years, the elephant became diminished in his mental, physical and
sensual strength. The crocodile, on the contrary, being an animal of the
water, increased in enthusiasm, physical strength and sensual power.
In the fighting between the elephant and the crocodile, the difference was
that although the elephant was extremely powerful, he was in a foreign
place, in the water. During one thousand years of fighting, he could not
get any food, and under the circumstances his bodily strength diminished,
and because his bodily strength diminished, his mind also became weak
and his senses less powerful. The crocodile, however, being an animal of
the water, had no difficulties. He was getting food and was therefore
getting mental strength and sensual encouragement. Thus while the
elephant became reduced in strength, the crocodile became more and
more powerful. Now, from this we may take the lesson that in our fight
with my we should not be in a position in which our strength,
enthusiasm and senses will be unable to fight vigorously. Our Ka
consciousness movement has actually declared war against the illusory
energy, in which all the living entities are rotting in a false understanding
of civilization. The soldiers in this Ka consciousness movement must
always possess physical strength, enthusiasm and sensual power. To keep
themselves fit, they must therefore place themselves in a normal condition
of life. What constitutes a normal condition will not be the same for
everyone, and therefore there are divisions of varrama-brhmaa,

49

katriya, vaiya, dra, brahmacarya, ghastha, vnaprastha and sannysa.


Especially in this age, Kali-yuga, it is advised that no one take sannysa.
avamedha gavlambha
sannysa pala-paitkam
devarea sutotpatti
kalau paca vivarjayet
[Cc. di 17.164]
(Brahma-vaivarta Pura)
From this we can understand that in this age the sannysa-rama is
forbidden because people are not strong. r Caitanya Mahprabhu
showed us an example in taking sannysa at the age of twenty-four years,
but even Srvabhauma Bhacrya advised r Caitanya Mahprabhu to
be extremely careful because He had taken sannysa at an early age. For
preaching we give young boys sannysa, but actually it is being
experienced that they are not fit for sannysa. There is no harm, however,
if one thinks that he is unfit for sannysa; if he is very much agitated
sexually, he should go to the rama where sex is allowed, namely the
ghastha-rama. That one has been found to be very weak in one place
does not mean that he should stop fighting the crocodile of my. One
should take shelter of the lotus feet of Ka, as we shall see Gajendra do,
and at the same time one can be a ghastha if he is satisfied with sexual
indulgence. There is no need to give up the fight. r Caitanya
Mahprabhu therefore recommended, sthne sthit ruti-gat tanu-vnmanobhi. One may stay in whichever rama is suitable for him; it is not
essential that one take sannysa. If one is sexually agitated, he can enter
the ghastha-rama. But one must continue fighting. For one who is not
in a transcendental position, to take sannysa artificially is not a very great
credit. If sannysa is not suitable, one may enter the ghastha-rama and
fight my with great strength. But one should not give up the fighting
and go away.
TEXT 31
ittha gajendra sa yadpa sakaa
prasya deh vivao yadcchay
aprayann tma-vimokae cira
dadhyv im buddhim athbhyapadyata

50

itthamin this way; gaja-indrathe King of the elephants; sahe;


yadwhen; paobtained; sakaamsuch a dangerous position;
prasyaof life; dehwho is embodied; vivaacircumstantially
helpless; yadcchayby the will of providence; aprayanbeing unable;
tma-vimokaeto save himself; ciramfor a long time; dadhyau
began to think seriously; immthis; buddhimdecision; atha
thereupon; abhyapadyatareached.
When the King of the elephants saw that he was under the clutches of
the crocodile by the will of providence and, being embodied and
circumstantially helpless, could not save himself from danger, he was
extremely afraid of being killed. He consequently thought for a long
time and finally reached the following decision.
Everyone in the material world is engaged in a struggle for existence.
Everyone tries to save himself from danger, but when one is unable to
save himself, if he is pious, he then takes shelter of the lotus feet of the
Supreme Personality of Godhead. This is confirmed in Bhagavad-gt
(7.16):
catur-vidh bhajante m
jan suktino 'rjuna
rto jijsur arthrth
jn ca bharatarabha
Four kinds of pious mennamely, one who is in danger, one who is in
need of money, one who is searching for knowledge and one who is
inquisitivebegin to take shelter of the Supreme Personality of Godhead
in order to be saved or to advance. The King of the elephants, in his
condition of danger, decided to seek shelter of the lotus feet of the Lord.
After considerable thought, he intelligently arrived at this correct
decision. Such a decision is not reached by a sinful man. Therefore in
Bhagavad-gt it is said that those who are pious (sukt) can decide that
in a dangerous or awkward condition one should seek shelter of the lotus
feet of Ka.
TEXT 32
na mm ime jtaya tura gaj
kuta kariya prabhavanti mocitum

51

grhea pena vidhtur vto


'py aha ca ta ymi para paryaam
nanot; mmme; imeall these; jtayafriends and relatives (the
other elephants); turamin my distress; gajthe elephant; kuta
how; kariyamy wives; prabhavantiare able; mocitumto deliver
(from this dangerous position); grheaby the crocodile; penaby
the network of ropes; vidhtuof providence; vtacaptured; api
although (I am in such a position); ahamI; caalso; tamthat
(Supreme Personality of Godhead); ymitake shelter of; paramwho is
transcendental; paryaamand who is the shelter of even the exalted
demigods like Brahm and iva.
The other elephants, who are my friends and relatives, could not rescue
me from this danger. What then to speak of my wives? They cannot do
anything. It is by the will of providence that I have been attacked by
this crocodile, and therefore I shall seek shelter of the Supreme
Personality of Godhead, who is always the shelter of everyone, even of
great personalities.
This material world is described as pada pada yad vipadm [SB
10.14.58], which means that at every step there is danger. A fool wrongly
thinks that he is happy in this material world, but in fact he is not, for one
who thinks that way is only illusioned. At every step, at every moment,
there is danger. In modern civilization one thinks that if he has a nice
home and a nice car his life is perfect. In the Western countries, especially
in America, it is very nice to possess a good car, but as soon as one is on
the road, there is danger because at any moment an accident may take
place and one will be killed. The record actually shows that so many
people die in such accidents. Therefore if we actually think that this
material world is a very happy place, this is our ignorance. Real
knowledge is that this material world is full of danger. We may struggle
for existence as far as our intelligence allows and may try to take care of
ourselves, but unless the Supreme Personality of Godhead, Ka,
ultimately saves us from danger, our attempts will be useless. Therefore
Prahlda Mahrja says:
blasya neha araa pitarau nsiha
nrtasya cgadam udanvati majjato nau

52

taptasya tat-pratividhir ya ihjaseas


tvad vibho tanu-bht tvad-upekitnm
(SB 7.9.19)
We may invent so many ways to be happy or to counteract the dangers of
this material world, but unless our attempts are sanctioned by the
Supreme Personality of Godhead, they will never make us happy. Those
who try to be happy without taking shelter of the Supreme Personality of
Godhead are mhas, rascals. Na m duktino mh prapadyante
nardham [Bg. 7.15]. Those who are the lowest of men refuse to take to
Ka consciousness because they think that they will be able to protect
themselves without Ka's care. This is their mistake. The decision of the
King of the elephants, Gajendra, was correct. In such a dangerous
position, he sought shelter of the Supreme Personality of Godhead.
TEXT 33
ya kacaneo balino 'ntakoragt
pracaa-vegd abhidhvato bham
bhta prapanna paripti yad-bhayn
mtyu pradhvaty araa tam mahi
yaHe who (the Supreme Personality of Godhead); kacanasomeone;
athe supreme controller; balinavery powerful; antaka-uragt
from the great serpent of time, which brings death; pracaa-vegt
whose force is fearful; abhidhvatawho is chasing; bhamendlessly
(every hour and every minute); bhtamone who is afraid of death;
prapannamwho is surrendered (to the Supreme Personality of
Godhead); pariptiHe protects; yat-bhaytfrom fear of the Lord;
mtyudeath itself; pradhvatiruns away; araamthe actual shelter
of everyone; tamunto Him; mahiI surrender or take shelter.
The Supreme Personality of Godhead is certainly not known to
everyone, but He is very powerful and influential. Therefore, although
the serpent of eternal time, which is fearful in force, endlessly chases
everyone, ready to swallow him, if one who fears this serpent seeks
shelter of the Lord, the Lord gives him protection, for even death runs
away in fear of the Lord. I therefore surrender unto Him, the great and
powerful supreme authority who is the actual shelter of everyone.

53

One who is intelligent understands that there is a great and supreme


authority above everything. That great authority appears in different
incarnations to save the innocent from disturbances. As confirmed in
Bhagavad-gt, paritrya sdhn vinya ca duktm: [Bg. 4.8] the
Lord appears in His various incarnations for two purposesto annihilate
the dukt, the sinful, and to protect His devotees. The King of the
elephants decided to surrender unto Him. This is intelligent. One must
know that great Supreme Personality of Godhead and surrender unto
Him. The Lord comes personally to instruct us how to be happy, and only
fools and rascals do not see by intelligence this supreme authority, the
Supreme Person. In the ruti-mantra it is said:
bhsmd vta pavate
bhodeti srya
bhsmd agni candra ca
mtyur dhvati pacama
(Taittirya Upaniad 2.8)
It is out of fear of the Supreme Personality of Godhead that the wind is
blowing, that the sun is distributing heat and light, and that death is
chasing everyone. Thus there is a supreme controller, as confirmed in
Bhagavad-gt (9.10): maydhyakea prakti syate sacarcaram. This
material manifestation is working so well because of the supreme
controller. Any intelligent person, therefore, can understand that there is
a supreme controller. Furthermore, the supreme controller Himself
appears as Lord Ka, as Lord Caitanya Mahprabhu and as Lord
Rmacandra to give us instructions and to show us by example how to
surrender unto the Supreme Personality of Godhead. Yet those who are
dukt, the lowest of men, do not surrender (na m duktino mh
prapadyante nardham [Bg. 7.15]).
In Bhagavad-gt the Lord clearly says, mtyu sarva-hara cham: [Bg.
10.34] "I am all-devouring death." Thus mtyu, or death, is the
representative who takes everything away from the living entity who has
accepted a material body. No one can say, "I do not fear death." This is a
false proposition. Everyone fears death. However, one who seeks shelter
of the Supreme Personality of Godhead can be saved from death. One may
argue, "Does the devotee not die?" The answer is that a devotee certainly
must give up his body, for the body is material. The difference is,

54

however, that for one who surrenders to Ka fully and who is protected
by Ka, the present body is his last; he will not again receive a material
body to be subjected to death. This is assured in Bhagavad-gt (4.9).
Tyaktv deha punar janma naiti mm eti so'rjuna: a devotee, after giving
up his body, does not accept a material body, but returns home, back to
Godhead. We are always in danger because at any moment death can take
place. It is not that only Gajendra, the King of the elephants, was afraid of
death. Everyone should fear death because everyone is caught by the
crocodile of eternal time and may die at any moment. The best course,
therefore, is to seek shelter of Ka, the Supreme Personality of Godhead,
and be saved from the struggle for existence in this material world, in
which one repeatedly takes birth and dies. To reach this understanding is
the ultimate goal of life.
Thus end the Bhaktivedanta purports of the Eighth Canto, Second Chapter, of
the rmad-Bhgavatam, entitled "The Elephant Gajendra's Crisis."

55

3. Gajendra's Prayers of Surrender

In this chapter, the prayers by Gajendra, the King of the elephants, are
described. It appears that the King of the elephants was formerly a human
being known as Indradyumna and that he learned a prayer to the Supreme
Lord. Fortunately he remembered that prayer and began to chant it to
himself. First he offered his respectful obeisances to the Supreme
Personality of Godhead, and because of his awkward position in having
been attacked by the crocodile, he expressed his inability to recite prayers
nicely. Nonetheless, he tried to chant the mantra and expressed himself in
appropriate words as follows.
"The Supreme Personality of Godhead is the cause of all causes, the
original person from whom everything has emanated. He is the root cause
of this cosmic manifestation, and the entire cosmos rests in Him, yet He is
transcendental, for He does everything in relation to the material world
through His external energy. He is eternally situated in the spiritual
world-in Vaikuha or Goloka Vndvana-where He engages in His
eternal pastimes. The material world is a product of His external energy,
or material nature, which works under His direction. It is thus that
creation, maintenance and annihilation take place. The Lord exists at all
times. This is extremely difficult for a nondevotee to understand.
Although the transcendental Supreme Personality of Godhead is
perceivable by everyone, only the pure devotees perceive His presence and
activities. The Supreme Personality of Godhead is completely free from
material birth, death, old age and disease. Indeed, if anyone in this
material world takes shelter of Him, he also becomes situated in that
transcendental position. For the satisfaction of the devotee (paritrya
sdhnm [Bg. 4.8]), the Lord appears and exhibits His activities. His
appearance, disappearance and other pastimes are not at all material. One
who knows this secret can enter the kingdom of God. In the Lord, all
opposing elements are adjusted. The Lord is situated in everyone's heart.
He is the controller of everything, He is the witness of all activities, and
He is the original source of all living entities. Indeed, all living entities are
parts of Him, for He is the origin of Mah-Viu, who is the source of the

56

living entities within this material world. The Lord can observe the
activities of our senses, which can work and achieve material results
because of His mercy. Although He is the original source of everything,
He is untouched by any of His by-products. In this way He is like a gold
mine, which is the source of gold in ornaments and yet is different from
the ornaments themselves. The Lord is worshiped by the method
prescribed in the Pacartras. He is the source of our knowledge, and He
can give us liberation. Therefore it is our duty to understand Him
according to the instructions of devotees, in particular the spiritual
master. Although for us the mode of goodness is covered, by following the
instructions of saintly persons and the spiritual master we can be freed
from material clutches.
"The self-effulgent material form of the Supreme Personality of Godhead
is adored by nondevotees, His impersonal form is adored by those
advanced in spiritual knowledge, and His feature as the localized
Supersoul is appreciated by yogs. But His original form as a person is
understood only by devotees. That Supreme Personality of Godhead is
competent to dissipate the darkness of the conditioned soul through His
instructions in Bhagavad-gt. He is the ocean of transcendental qualities
and can be understood only by liberated persons freed from the bodily
concept of life. By His causeless mercy, the Lord can rescue the
conditioned soul from the material clutches and enable him to return
home, back to Godhead, to become His personal associate. Nonetheless, a
pure devotee does not aspire to go back to Godhead; he is simply satisfied
with executing his service in this material world. A pure devotee does not
ask anything from the Supreme Personality of Godhead. His only prayer is
to be freed from the material conception of life and to be engaged in the
Lord's transcendental loving service."
In this way the King of the elephants, Gajendra, offered prayers directly to
the Supreme Personality of Godhead, without mistaking Him for one of
the demigods. None of the demigods came to see him, not even Brahm or
iva. Rather, the Supreme Personality of Godhead, Nryaa, seated on
Garua, personally appeared before him. Gajendra, by lifting his trunk,
offered obeisances to the Lord, and the Lord immediately pulled him from
the water along with the crocodile who had captured his leg. Then the
Lord killed the crocodile and thus rescued Gajendra.
TEXT 1

57

r-bdaryair uvca
eva vyavasito buddhy
samdhya mano hdi
jajpa parama jpya
prg-janmany anuikitam
r-bdaryai uvcar ukadeva Gosvm said; evamthus;
vyavasitafixed;
buddhyby
intelligence;
samdhyafor
concentration; manathe mind; hdiin consciousness or in the heart;
jajpahe chanted; paramama supreme; jpyammantra he had
learned from great devotees; prk-janmaniin his previous birth;
anuikitampracticed.
r ukadeva Gosvm continued: Thereafter, the King of the elephants,
Gajendra, fixed his mind in his heart with perfect intelligence and
chanted a mantra which he had learned in his previous birth as
Indradyumna and which he remembered by the grace of Ka.
Such remembrance is described in Bhagavad-gt (6.43-44):
tatra ta buddhi-sayoga
labhate paurva-dehikam
yatate ca tato bhya
sasiddhau kuru-nandana
prvbhysena tenaiva
hriyate hy avao 'pi sa
In these verses it is assured that even if a person engaged in devotional
service falls down, he is not degraded, but is placed in a position in which
he will in due course of time remember the Supreme Personality of
Godhead. As explained later, Gajendra was formerly King Indradyumna,
and somehow or other in his next life he became King of the elephants.
Now Gajendra was in danger, and although he was in a body other than
that of a human being, he remembered the stotra he had chanted in his
previous life. Yatate ca tato bhya sasiddhau kuru-nandana. To enable
one to achieve perfection, Ka gives one the chance to remember Him
again. This is proved here, for although the King of the elephants,
Gajendra, was put in danger, this was a chance for him to remember his

58

previous devotional activities so that he could immediately be rescued by


the Supreme Personality of Godhead.
It is imperative, therefore, that all devotees in Ka consciousness
practice chanting some mantra. Certainly one should chant the Hare
Ka mantra, which is the mah-mantra, or great mantra, and also one
should practice chanting cintmai-prakara-sadmasu or the Nsiha
strotra (ito nsiha parato nsiho yato yato ymi tato nsiha). Every
devotee should practice in order to chant some mantra perfectly so that
even though he may be imperfect in spiritual consciousness in this life, in
his next life he will not forget Ka consciousness, even if he becomes an
animal. Of course, a devotee should try to perfect his Ka consciousness
in this life, for simply by understanding Ka and His instructions, after
giving up this body one can return home, back to Godhead. Even if there
is some falldown, practice of Ka consciousness never goes in vain. For
example, Ajmila, in his boyhood, practiced chanting the name of
Nryaa under the direction of his father, but later, in his youth, he fell
down and became a drunkard, woman-hunter, rogue and thief.
Nonetheless, because of chanting the name of Nryaa for the purpose of
calling his son, whom he had named Nryaa, he became advanced, even
though he was involved in sinful activities. Therefore, we should not
forget the chanting of the Hare Ka mantra under any circumstances. It
will help us in the greatest danger, as we find in the life of Gajendra.
TEXT 2
r-gajendra uvca
o namo bhagavate tasmai
yata etac cid-tmakam
puruydi-bjya
pareybhidhmahi
r-gajendra uvcaGajendra, the King of elephants, said; oO my
Lord; namaI offer my respectful obeisances unto You; bhagavateunto
the Supreme Personality of Godhead; tasmaiunto Him; yatafrom
whom; etatthis body and the material manifestation; cit-tmakamis
moving due to consciousness (the spirit soul); puruyaunto the
Supreme Person; di-bjyawho is the origin or root cause of
everything; para-yawho is supreme, transcendental and worshipable
for such exalted persons as Brahm and iva; abhidhmahilet me

59

meditate upon Him.


The King of the elephants, Gajendra, said: I offer my respectful
obeisances unto the Supreme Person, Vsudeva [o namo bhagavate
vsudevya]. Because of Him this material body acts due to the
presence of spirit, and He is therefore the root cause of everyone. He is
worshipable for such exalted persons as Brahm and iva, and He has
entered the heart of every living being. Let me meditate upon Him.
In this verse the words etac cid-tmakam are very important. The material
body certainly consists only of material elements, but when one awakens
to Ka conscious understanding, the body is no longer material but
spiritual. The material body is meant for sense enjoyment, whereas the
spiritual body engages in the transcendental loving service of the Lord.
Therefore, a devotee who engages in the service of the Supreme Lord and
who constantly thinks of Him should never be considered to have a
material body. It is therefore enjoined, guruu nara-mati: one should stop
thinking of the spiritual master as an ordinary human being with a
material body. Arcye viau il-dh: everyone knows that the Deity in
the temple is made of stone, but to think that the Deity is merely stone is
an offense. Similarly, to think that the body of the spiritual master
consists of material ingredients is offensive. Atheists think that devotees
foolishly worship a stone statue as God and an ordinary man as the guru.
The fact is, however, that by the grace of Ka's omnipotence, the socalled stone statue of the Deity is directly the Supreme Personality of
Godhead, and the body of the spiritual master is directly spiritual. A pure
devotee who is engaged in unalloyed devotional service should be
understood to be situated on the transcendental platform (sa gun
samattyaitn brahma-bhyya kalpate [Bg. 14.26]). Let us therefore offer
our obeisances unto the Supreme Personality of Godhead, by whose
mercy so-called material things also become spiritual when they are
engaged in spiritual activity.
Okra (praava) is the symbolic sound representation of the Supreme
Personality of Godhead. O tat sad iti nirdeo brahmaas tri-vidha
smta: the three words o tat sat immediately invoke the Supreme
Person. Therefore Ka says that He is okra in all the Vedic mantras
(praava sarva-vedeu). The Vedic mantras are pronounced beginning
with okra to indicate immediately the Supreme Personality of
Godhead. rmad-Bhgavatam, for example, begins with the words o

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namo bhagavate vsudevya. There is no difference between the Supreme


Personality of Godhead, Vsudeva, and okra (praava). We should be
careful to understand that okra does not indicate anything nirkra, or
formless. Indeed, this verse immediately says, o namo bhagavate.
Bhagavn is a person. Thus okra is the representation of the Supreme
Person. Okra is not meant to be impersonal, as the Myvd
philosophers consider it to be. This is distinctly expressed here by the
word puruya. The supreme truth addressed by okra is purua, the
Supreme Person; He is not impersonal. Unless He is a person, how can He
control the great, stalwart controllers of this universe? Lord Viu, Lord
Brahm and Lord iva are the supreme controllers of this universe, but
Lord Viu is offered obeisances even by Lord iva and Lord Brahm.
Therefore this verse uses the word pareya, which indicates that the
Supreme Personality of Godhead is worshiped by exalted demigods.
Pareya means paramevara. Lord Brahm and Lord iva are varas,
great controllers, but Lord Viu is paramevara, the supreme controller.
TEXT 3
yasminn ida yata ceda
yeneda ya ida svayam
yo 'smt parasmc ca paras
ta prapadye svayambhuvam
yasminthe basic platform on which; idamthe universe rests; yata
the ingredients from which; caand; idamthe cosmic manifestation is
produced; yenaby whom; idamthis cosmic manifestation is created
and maintained; yaHe who; idamthis material world; svayamis
Himself; yaHe who; asmtfrom the effect (this material world);
parasmtfrom the cause; caand; paratranscendental or different;
tamunto Him; prapadyeI surrender; svayambhuvamunto the
supreme self-sufficient.
The Supreme Godhead is the supreme platform on which everything
rests, the ingredient by which everything has been produced, and the
person who has created and is the only cause of this cosmic
manifestation. Nonetheless, He is different from the cause and the
result. I surrender unto Him, the Supreme Personality of Godhead, who
is self-sufficient in everything.

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In Bhagavad-gt (9.4) the Lord says, may tatam ida sarva jagad
avyakta-mrtin: "I am the Supreme Personality of Godhead, but
everything rests upon My energy, just as an earthen pot rests on the
earth." The place where an earthen pot rests is also earth. Then again, the
earthen pot is manufactured by a potter, whose body is a product of earth.
The potter's wheel with which the pot is made is an expansion of earth,
and the ingredients from which the pot are made are also earth. As
confirmed in the ruti-mantra, yato v imni bhtni jyante. yena jtni
jvanti yat prayanty abhisavianti. The original cause of everything is the
Supreme Personality of Godhead, and after being annihilated, everything
enters into Him (prakti ynti mmikm). Thus the Supreme Lord, the
Personality of GodheadLord Rmacandra or Lord Kais the original
cause of everything.
vara parama ka
sac-cid-nanda-vigraha
andir dir govinda
sarva-kraa-kraam
"Ka, who is known as Govinda, is the supreme controller. He has an
eternal, blissful, spiritual body. He is the origin of all. He has no other
origin, for He is the prime cause of all causes." (Bs. 5.1) The Lord is the
cause for everything, but there is no cause for Him. Sarva khalv ida
brahma. Mat-sthni sarva-bhtni na cha tev avasthita [Bg. 9.4].
Although He is everything, His personality is different from the cosmic
manifestation.
TEXT 4
ya svtmanda nija-myayrpita
kvacid vibhta kva ca tat tirohitam
aviddha-dk sky ubhaya tad kate
sa tma-mlo 'vatu m part-para
yathe Supreme Personality of Godhead who; sva-tmaniin Him;
idamthis cosmic manifestation; nija-myayby His own potency;
arpitaminvested; kvacitsometimes, at the beginning of a kalpa;
vibhtamit is manifested; kva casometimes, during dissolution; tat
that (manifestation); tirohitamnot visible; aviddha-dkHe sees
everything (in all these circumstances); skthe witness; ubhayam

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both (manifestation and annihilation); tat katesees everything,


without loss of sight; sathat Supreme Personality of Godhead; tmamlaself-sufficient, having no other cause; avatuplease give
protection; mmunto me; part-paraHe is transcendental to
transcendental, or above all transcendence.
The Supreme Personality of Godhead, by expanding His own energy,
keeps this cosmic manifestation visible and again sometimes renders it
invisible. He is both the supreme cause and the supreme result, the
observer and the witness, in all circumstances. Thus He is
transcendental to everything. May that Supreme Personality of Godhead
give me protection.
The Supreme Personality of Godhead has multipotencies (parsya aktir
vividhaiva ryate [Cc. Madhya 13.65, purport]). Therefore, as soon as He
likes, He uses one of His potencies, and by that expansion He creates this
cosmic manifestation. Again, when the cosmic manifestation is
annihilated, it rests in Him. Nonetheless, He is infallibly the supreme
observer. Under any circumstances, the Supreme Lord is changeless. He is
simply a witness and is aloof from all creation and annihilation.
TEXT 5
klena pacatvam iteu ktsnao
lokeu pleu ca sarva-hetuu
tamas tadsd gahana gabhra
yas tasya pre 'bhivirjate vibhu
klenain due course of time (after millions and millions of years);
pacatvamwhen everything illusory is annihilated; iteuall
transformations; ktsnaawith everything within this cosmic
manifestation; lokeuall the planets, or everything that exists; pleu
maintainers like Lord Brahm; caalso; sarva-hetuuall causative
existences; tamagreat darkness; tadthen; stwas; gahanamvery
dense; gabhramvery deep; yathe Supreme Personality of Godhead
who; tasyathis dark situation; preover and above; abhivirjate
exists or shines; vibhuthe Supreme.
In due course of time, when all the causative and effective
manifestations of the universe, including the planets and their directors

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and maintainers, are annihilated, there is a situation of dense darkness.


Above this darkness, however, is the Supreme Personality of Godhead. I
take shelter of His lotus feet.
From the Vedic mantras we understand that the Supreme Personality of
Godhead is above everything. He is supreme, above all the demigods,
including Lord Brahm and Lord iva. He is the supreme controller.
When everything disappears by the influence of His energy, the cosmic
situation is one of dense darkness. The Supreme Lord, however, is the
sunshine, as confirmed in the Vedic mantras: ditya-vara tamasa
parastt. In our daily experience, when we on earth are in the darkness of
night, the sun is always luminous somewhere in the sky. Similarly, the
Supreme Personality of Godhead, the supreme sun, always remains
luminous, even when the entire cosmic manifestation is annihilated in
due course of time.
TEXT 6
na yasya dev aya pada vidur
jantu puna ko 'rhati gantum ritum
yath naasyktibhir viceato
duratyaynukramaa sa mvatu
naneither; yasyaHe of whom; devthe demigods; ayagreat
sages; padamposition; viducan understand; jantuunintelligent
living beings like animals; punaagain; kawho; arhatiis able;
gantumto enter into the knowledge; ritumor to express by words;
yathas; naasyaof the artist; ktibhiby bodily features;
viceatadancing in different ways; duratyayavery difficult;
anukramaaHis movements; sathat Supreme Personality of
Godhead; munto me; avatumay give His protection.
An artist onstage, being covered by attractive dresses and dancing with
different movements, is not understood by his audience; similarly, the
activities and features of the supreme artist cannot be understood even
by the demigods or great sages, and certainly not by those who are
unintelligent like animals. Neither the demigods and sages nor the
unintelligent can understand the features of the Lord, nor can they
express in words His actual position. May that Supreme Personality of
Godhead give me protection.

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A similar understanding was expressed by Kuntdev. The Supreme Lord


exists everywhere, within and without. He even exists within the heart.
Sarvasya cha hdi sannivio [Bg. 15.15]. vara sarva-bhtn hddee 'rjuna tihati [Bg. 18.61]. Thus it is indicated that one can find the
Supreme Lord within one's heart. There are many, many yogs trying to
find Him. Dhynvasthita-tad-gatena manas payanti ya yogina [SB
12.13.1]. Nonetheless, even great yogs, demigods, saints and sages have
been unable to understand the bodily features of that great artist, nor
could they understand the meaning of His movements. What then is to be
said of ordinary speculators like the so-called philosophers of this
material world? For them He is impossible to understand. Therefore we
must accept the statements given by the Supreme when He kindly
incarnates to instruct us. We must simply accept the word of Lord
Rmacandra, Lord Ka and Lord r Caitanya Mahprabhu and follow
in Their footsteps. Then it may be possible for us to know the purpose of
Their incarnations.
janma karma ca me divyam
eva yo vetti tattvata
tyaktv deha punar janma
naiti mm eti so 'rjuna
(Bg. 4.9)
If by the Lord's grace one can understand Him, one will immediately be
delivered, even within his material body. The material body will no longer
have any function, and whatever activities take place with the body will
be activities of Ka consciousness. In this way one may give up his body
and return home, back to Godhead.
TEXT 7
didkavo yasya pada sumagala
vimukta-sag munaya susdhava
caranty aloka-vratam avraa vane
bhttma-bht suhda sa me gati
didkavathose who desire to see (the Supreme Personality of
Godhead); yasyaof Him; padamthe lotus feet; su-magalamallauspicious; vimukta-sagpersons who are completely disinfected of
material conditions; munayagreat sages; su-sdhavathose who are

65

highly elevated in spiritual consciousness; carantipractice; alokavratamvows of brahmacarya, vnaprastha or sannysa; avraam
without any fault; vanein the forest; bhta-tma-bhtthose who are
equal to all living entities; suhdathose who are friends to everyone;
sathat same Supreme Personality of Godhead; memy; gati
destination.
Renunciants and great sages who see all living beings equally, who are
friendly to everyone and who flawlessly practice in the forest the vows
of brahmacarya, vnaprastha and sannysa desire to see the allauspicious lotus feet of the Supreme Personality of Godhead. May that
same Supreme Personality of Godhead be my destination.
This verse describes the qualifications for devotees or persons highly
elevated in spiritual consciousness. Devotees are always equal to
everyone, seeing no distinction between lower and higher classes.
pait sama-darina [Bg. 5.18]. They look upon everyone as a spirit
soul who is part and parcel of the Supreme Lord. Thus they are competent
to search for the Supreme Personality of Godhead. Understanding that the
Supreme Personality of Godhead is the friend of everyone (suhda sarvabhtnm [Bg. 5.29]), they act as friends of everyone on behalf of the
Supreme Lord. Making no distinction between one nation and another or
one community and another, they preach Ka consciousness, the
teachings of Bhagavad-gt, everywhere. Thus they are competent to see
the lotus feet of the Lord. Such preachers in Ka consciousness are
called paramahasas. As indicated by the word vimukta-saga, they have
nothing to do with material conditions. One must take shelter of such a
devotee in order to see the Supreme Personality of Godhead.
TEXTS 8-9
na vidyate yasya ca janma karma v
na nma-rpe gua-doa eva v
tathpi lokpyaya-sambhavya ya
sva-myay tny anuklam cchati
tasmai nama pareya
brahmae 'nanta-aktaye
arpyoru-rpya
nama carya-karmae

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nanot; vidyatethere is; yasyaof whom (the Supreme Personality of


Godhead); caalso; janmabirth; karmaactivities; vor; nanor;
nma-rpeany material name or material form; guaqualities; doa
fault; evacertainly; veither; tathpistill; lokaof this cosmic
manifestation; apyayawho is the destruction; sambhavyaand
creation; yaHe who; sva-myayby His own potency; tni
activities; anuklameternally; cchatiaccepts; tasmaiunto Him;
namaI offer my obeisances; paratranscendental; yawho is the
supreme controller; brahmaewho is the Supreme Brahman
(Parabrahman); ananta-aktayewith unlimited potency; arpya
possessing no material form; uru-rpyapossessing various forms as
incarnations; namaI offer my obeisances; carya-karmaewhose
activities are wonderful.
The Supreme Personality of Godhead has no material birth, activities,
name, form, qualities or faults. To fulfill the purpose for which this
material world is created and destroyed, He comes in the form of a
human being like Lord Rma or Lord Ka by His original internal
potency. He has immense potency, and in various forms, all free from
material contamination, He acts wonderfully. He is therefore the
Supreme Brahman. I offer my respects to Him.
In the Viu Pura it is said, gu ca do ca mune vyatta samastakalya-gutmako hi. The Supreme Personality of Godhead has no
material form, qualities or faults. He is spiritual and is the only reservoir
of all spiritual qualities. As stated in Bhagavad-gt (4.8) by the Supreme
Personality of Godhead, paritrya sdhn vinya ca duktm. The
Lord's activities of saving the devotees and annihilating the demons are
transcendental. Anyone annihilated by the Supreme Personality of
Godhead gets the same result as a devotee who is protected by the Lord;
both of them are transcendentally promoted. The only difference is that a
devotee goes directly to the spiritual planets and becomes an associate of
the Supreme Lord, whereas demons are promoted to brahmaloka, the
impersonal effulgence of the Lord. Both of them, however, are
transcendentally promoted. The Lord's killing or annihilating of the
demons is not exactly like the killing of this material world. Although He
appears to act within the modes of material nature, He is nirgua, above
the modes of nature. His name is not material; otherwise how could one
get liberation by chanting Hare Ka, Hare Rma? The names of the Lord

67

like Rma and Ka are nondifferent from the person Rma and Ka.
Thus by chanting the Hare Ka mantra one constantly associates with
Rma and Ka, the Supreme Personality of Godhead, and therefore
becomes liberated. A practical example is Ajmila, who always remained
transcendental to his activities simply by chanting the name Nryaa. If
this was true of Ajmila, what is to be said of the Supreme Lord? When
the Lord comes to this material world, He does not become a product of
matter. This is confirmed throughout Bhagavad-gt (janma-karma ca me
divyam [Bg. 4.9], avajnanti m mh mnu tanum ritam [Bg.
9.11]). Therefore, when the Supreme Personality of GodheadRma or
Kadescends to act transcendentally for our benefit, we should not
consider Him an ordinary human being. When the Lord comes, He does
so on the basis of His spiritual potency (sambhavmy tma-myay [Bg.
4.6]). Because He is not forced to come by the material energy, He is
always transcendental. One should not consider the Supreme Lord an
ordinary human being. Material names and forms are contaminated, but
spiritual name and spiritual form are transcendental.
TEXT 10
nama tma-pradpya
skie paramtmane
namo gir vidrya
manasa cetasm api
namaI offer my respectful obeisances; tma-pradpyaunto Him who
is self-effulgent or who gives enlightenment to the living entities;
skiewho is situated in everyone's heart as a witness; paramatmaneunto the Supreme Soul, the Supersoul; namaI offer my
respectful obeisances; girmby words; vidryawho is impossible to
reach; manasaby the mind; cetasmor by consciousness; apieven.
I offer my respectful obeisances unto the Supreme Personality of
Godhead, the self-effulgent Supersoul, who is the witness in everyone's
heart, who enlightens the individual soul and who cannot be reached by
exercises of the mind, words or consciousness.
The Supreme Personality of Godhead, Ka, cannot be understood by the
individual soul through mental, physical or intellectual exercises. It is by
the grace of the Supreme Personality of Godhead that the individual soul

68

is enlightened. Therefore, the Lord is described here as tma-pradpa. The


Lord is like the sun, which illuminates everything and cannot be
illuminated by anyone. Therefore, if one is serious about understanding
the Supreme, one must receive enlightenment from Him, as instructed in
Bhagavad-gt. One cannot understand the Supreme Personality of
Godhead by one's mental, physical or intellectual powers.
TEXT 11
sattvena pratilabhyya
naikarmyea vipacit
nama kaivalya-nthya
nirva-sukha-savide
sattvenaby pure devotional service; prati-labhyyaunto the Supreme
Personality of Godhead, who is achieved by such devotional activities;
naikarmyeaby transcendental activities; vipacitby persons who
are sufficiently learned; namaI offer my respectful obeisances;
kaivalya-nthyaunto the master of the transcendental world; nirva
for one completely freed from material activities; sukhaof happiness;
savidewho is the bestower.
The Supreme Personality of Godhead is realized by pure devotees who
act in the transcendental existence of bhakti-yoga. He is the bestower of
uncontaminated happiness and is the master of the transcendental
world. Therefore I offer my respect unto Him.
As stated in Bhagavad-gt, the Supreme Personality of Godhead can be
understood only by devotional service. Bhakty mm abhijnti yvn ya
csmi tattvata [Bg. 18.55]. If one wants to know the Supreme Personality
of Godhead in truth, one must take to the activities of devotional service.
These activities are called sattva or uddha-sattva. In the material world,
activities of goodness, which are symptomatic of a pure brhmaa, are
appreciated. But the activities of devotional service are uddha-sattva; in
other words, they are on the transcendental platform. Only by devotional
service can one understand the Supreme.
Devotional service is called naikarmya. Mere negation of material activity
will not endure. Naikarmyam apy acyuta-bhva-varjitam. Unless one
performs activities with reference to Ka consciousness, cessation of
material activities will not be helpful. In hopes of achieving naikarmya,

69

freedom from material action, many highly elevated sannyss stopped


their activities, yet they failed and returned to the material platform to act
as materialistic persons. But once one is engaged in the spiritual activities
of bhakti-yoga, one does not fall down. Our Ka consciousness
movement is therefore an attempt to engage everyone always in spiritual
activity, by which one becomes transcendental to material actions. The
spiritual activities of bhakti-mrga-ravaa krtana vio smaraa
pda-sevanam [SB 7.5.23]lead one to understand the Supreme
Personality of Godhead. Therefore, as stated here, sattvena pratilabhyya
naikarmyea vipacit: "The Supreme Personality of Godhead is realized
by pure devotees who act in the transcendental existence of bhakti-yoga."
The Gopla-tpan Upaniad (15) says, bhaktir asya bhajana tad
ihmutropdhi-nairsyenaivmumin manasa kalpanam etad eva ca
naikarmyam. This is a definition of naikarmya. One acts in naikarmya
when he fully engages in Ka conscious activities without material
desires to enjoy, either here or in the upper planetary systems, in the
present life or in a future life (iha-amutra). Anybhilit-nyam [Bhaktirasmta-sindhu 11.1.11]. When one is freed from all contamination and
he acts in devotional service under the direction of the spiritual master,
one is on the platform of naikarma. By such transcendental devotional
service, the Lord is served. I offer my respectful obeisances unto Him.
TEXT 12
nama ntya ghorya
mhya gua-dharmie
nirvieya smyya
namo jna-ghanya ca

anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
1

"One should render transcendental loving service to the Supreme Lord


Ka favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure
devotional service." Bhakti-rasmta-sindhu 1.1.11

70

namaall obeisances; ntyaunto Him who is above all material


qualities and completely peaceful, or unto Vsudeva, the Supersoul in
every living entity; ghoryaunto the fierce forms of the Lord like
Jmadagnya and Nsihadeva; mhyathe form of the Lord as an
animal, such as the boar; gua-dharmiewho accepts different qualities
within the material world; nirvieyawho is without material qualities,
being fully spiritual; smyyaLord Buddha, the form of nirva,
wherein the material qualities stop; namaI offer my respectful
obeisances; jna-ghanyawho is knowledge or the impersonal
Brahman; caalso.
I offer my respectful obeisances to Lord Vsudeva, who is all-pervading,
to the Lord's fierce form as Lord Nsihadeva, to the Lord's form as an
animal [Lord Varhadeva], to Lord Datttreya, who preached
impersonalism, to Lord Buddha, and to all the other incarnations. I
offer my respectful obeisances unto the Lord, who has no material
qualities but who accepts the three qualities goodness, passion and
ignorance within this material world. I also offer my respectful
obeisances unto the impersonal Brahman effulgence.
In the previous verses it has been described that although the Supreme
Personality of Godhead has no material form, He accepts innumerable
forms to favor His devotees and kill the demons. As stated in rmadBhgavatam, there are so many incarnations of the Supreme Personality of
Godhead that they are like the waves of a river. The waves of a river flow
incessantly, and no one can count how many waves there are. Similarly,
no one can calculate when and how the different incarnations of the Lord
appear according to the necessities of time, place and candidates. The
Lord appears perpetually. As Ka says in Bhagavad-gt (4.7):
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
"Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligionat that time I
descend Myself." In the material world there is always the possibility of
deviation from Ka consciousness, and therefore Ka and His

71

devotees always act in various forms to curb such godlessness.


Even impersonalists who stress the knowledge feature of the Supreme
Personality of Godhead want to merge in the effulgence of the Lord.
Therefore, here the word jna-ghanya indicates that for atheists who
disbelieve in the form and existence of the Lord, all these various
incarnations appear. Since the Lord comes to teach in so many forms, no
one can say that there is no God. The word jna-ghanya is especially
used here to refer to those whose knowledge has become solidified by
dint of their searching for the Lord through speculative philosophical
understanding. Superficial knowledge is useless for understanding the
Supreme Personality of Godhead, but when one's knowledge becomes
extremely intense and deep, one understands Vsudeva (vsudeva sarvam
iti sa mahtm sudurlabha [Bg. 7.19]). A jn attains this stage after
many, many births. Therefore the word jna-ghanya is used here. The
word antya indicates that Lord Vsudeva is situated in everyone's heart
but does not act with the living entity. Impersonalist jns realize
Vsudeva when they are fully mature in knowledge (vsudeva samam iti
sa mahtm sudurlabha).
TEXT 13
ketra-jya namas tubhya
sarvdhyakya skie
puruytma-mlya
mla-praktaye nama
ketra-jyaunto the one who knows everything of the external body;
namaI offer my respectful obeisances; tubhyamunto You; sarva
everything; adhyakyawho are superintending, managing; skie
who are the witness, Paramtm, or antarym; puruyathe Supreme
Person; tma-mlyawho are the original source of everything; mlapraktayeunto the purua-avatra, the origin of prakti and pradhna;
namaI offer my respectful obeisances.
I beg to offer my respectful obeisances unto You, who are the
Supersoul, the superintendent of everything, and the witness of all that
occurs. You are the Supreme Person, the origin of material nature and
of the total material energy. You are also the owner of the material
body. Therefore, You are the supreme complete. I offer my respectful
obeisances unto You.

72

In Bhagavad-gt (13.3) the Lord says, ketra-ja cpi m viddhi sarvaketreu bhrata: "O scion of Bharata, you should understand that I am
also the knower in all bodies." Every one of us is thinking, "I am this
body" or "This is my body," but actually the truth is different. Our bodies
are given to us by the supreme proprietor. The living entity, who is also
ketra ja, or the knower of the body, is not the body's only proprietor;
the actual proprietor of the body is the Supreme Personality of Godhead,
who is the supreme ketra ja. For example, we may rent and occupy a
house, but actually the owner of the house is the landlord. Similarly, we
may be allotted a certain type of body as a facility with which to enjoy this
material world, but the actual proprietor of the body is the Supreme
Personality of Godhead. He is called sarvdhyaka because everything in
the material world works under His supervision. This is confirmed in
Bhagavad-gt (9.10), wherein the Lord says, maydhyakea prakti
syate sacarcaram: "This material nature, working under My direction, O
son of Kunt, is producing all moving and unmoving beings." From
prakti, or material nature, come so many varieties of living entities,
including aquatics, plants, trees, insects, birds, animals, human beings
and demigods. prakti is the mother, and the Supreme Personality of
Godhead is the father (aha bja-prada pit [Bg. 14.4]).
Prakti can give us material bodies, but as spirit souls we are parts and
parcels of the Supreme Personality of Godhead. This is confirmed in
Bhagavad-gt (15.7): mamaivo jva-loke jva-bhta santana. The
living entity, being part and parcel of God, is not a product of this
material world. Therefore the Lord is described in this verse as tma-mla,
the original source of everything. He is the seed of all existences (bja
m sarva-bhtnm [Bg. 7.10]). In Bhagavad-gt (14.4) the Lord says:
sarva-yoniu kaunteya
mrtaya sambhavanti y
ts brahma mahad yonir
aha bja-prada pit
"It should be understood that all living entities, in all species of life, O son
of Kunt, are made possible by birth in this material nature, and that I am
the seed-giving father." Plants, trees, insects, aquatics, demigods, beasts,
birds and all other living entities are sons or parts and parcels of the
Supreme Lord, but because they are struggling with different mentalities,
they have been given different types of bodies (mana ahnndriyi

73

prakti-sthni karati [Bg. 15.7]). Thus they have become sons of prakti,
or material nature, which is impregnated by the Supreme Personality of
Godhead. Every living entity in this material world is struggling for
existence, and the only salvation or relief from the cycle of birth and
death in the evolutionary process is full surrender. This is indicated by
the word nama, "I offer my respectful obeisances unto You."
TEXT 14
sarvendriya-gua-drare
sarva-pratyaya-hetave
asat cchyayoktya
sad-bhsya te nama
sarva-indriya-gua-drareunto the seer of all objectives pursued by the
senses; sarva-pratyaya-hetavewho is the solution to all doubts (and
without whose help one cannot solve all doubts and inabilities); asat
with the manifestation of unreality or illusion; chyaybecause of the
resemblance; uktyacalled; satof reality; bhsyaunto the
reflection; teunto You; namaI offer my respectful obeisances.
My Lord, You are the observer of all the objectives of the senses.
Without Your mercy, there is no possibility of solving the problem of
doubts. The material world is just like a shadow resembling You.
Indeed, one accepts this material world as real because it gives a
glimpse of Your existence.
To paraphrase this verse: "The objectives of sensual activities are actually
observed by You. Without Your direction, the living entity cannot take
even a step forward. As confirmed in Bhagavad-gt (15.15), sarvasya
cha hdi sannivio matta smtir jnam apohana ca. You are situated
in everyone's heart, and only from You come remembrance and
forgetfulness. Chyeva yasya bhuvanni bibharti durg [Bs. 5.44]. The
living entity under the clutches of my wants to enjoy this material
world, but unless You give him directions and remind him, he cannot
make progress in pursuing his shadowy objective in life. The conditioned
soul wrongly progresses toward the wrong objective, life after life, and he
is reminded of that objective by You. In one life the conditioned soul
desires to progress toward a certain objective, but after his body changes,
he forgets everything. Nonetheless, my Lord, because he wanted to enjoy

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something of this world, You remind him of this in his next birth. Matta
smtir jnam apohana ca [Bg. 15.15]. Because the conditioned soul
wants to forget You, by Your grace You give him opportunities, life after
life, by which he can almost perpetually forget You. Therefore You are
eternally the director of the conditioned souls. It is because You are the
original cause of everything that everything appears real. The ultimate
reality is Your Lordship, the Supreme Personality of Godhead. I offer my
respectful obeisances unto You."
The word sarva-pratyaya-hetave is explained by rla Vivantha
Cakravart hkura, who says that a result gives one a glimpse of its
cause. For example, since an earthen pot is the result of the actions of a
potter, by seeing the earthen pot one can guess at the existence of the
potter. Similarly, this material world resembles the spiritual world, and
any intelligent person can guess how it is acting. As explained in
Bhagavad-gt, maydhyakea prakti syate sa-carcaram [Bg. 9.10].
The activities of the material world suggest that behind them is the
superintendence of the Lord.
TEXT 15
namo namas te 'khila-kraya
nikraydbhuta-kraya
sarvgammnya-mahravya
namo 'pavargya paryaya
namaI offer my respectful obeisances; namaagain I offer my
respectful obeisances; teunto You; akhila-krayaunto the supreme
cause of everything; nikrayaunto You who are causeless; adbhutakrayathe wonderful cause of everything; sarvaall; gamamnyaunto the source of the parampar system of all Vedic
knowledge; mah-aravyathe great ocean of knowledge, or the great
ocean wherein all the rivers of knowledge merge; namaI offer my
obeisances; apavargyaunto You who can give deliverance or liberation;
para-ayayathe shelter of all transcendentalists.
My Lord, You are the cause of all causes, but You Yourself have no
cause. Therefore You are the wonderful cause of everything. I offer my
respectful obeisances unto You, who are the shelter of the Vedic
knowledge contained in the stras like the Pacartras and Vedntastra, which are Your representations, and who are the source of the

75

parampar system. Because it is You who can give liberation, You are
the only shelter for all transcendentalists. Let me offer my respectful
obeisances unto You.
The Supreme Personality of Godhead is described herein as the wonderful
cause. He is wonderful in the sense that although there may be unlimited
emanations from the Supreme Personality of Godhead (janmdy asya
yata [SB 1.1.1]), He always remains complete (prasya pram dya
pram evvaiyate [o Invocation]). In our experience in the material
world, if we have a bank balance of one million dollars, as we withdraw
money from the bank the balance gradually diminishes until it becomes
nil. However, the Supreme Lord, the Personality of Godhead, is so
complete that although innumerable Personalities of Godhead expand
from Him, He remains the same Supreme Personality of Godhead.
Prasya pram dya pram evvaiyate. Therefore He is the
wonderful cause. Govindam di-purua tam aha bhajmi **.
vara parama ka
sac-cid-nanda-vigraha
andir dir govinda
sarva-kraa-kraam
"Ka, who is known as Govinda, is the supreme controller. He has an
eternal, blissful, spiritual body. He is the origin of all. He has no other
origin, for He is the prime cause of all causes." (Bs. 5.1)
Even in this material world, we can understand that the sun has existed
for millions of years and has given off heat and light since its creation, yet
the sun still retains its power and never changes. What then is to be said
of the supreme cause, para brahma, Ka? Everything emanates from
Him perpetually, yet He maintains His original form (sac-cid-nandavigraha). Ka personally says in Bhagavad-gt (10.8), matta sarva
pravartate: "Everything emanates from Me." Everything emanates from
Ka eternally, yet He is the same Ka and does not change. Therefore
He is the shelter of all transcendentalists who are eager to get free from
material bondage.
Everyone must take shelter of Ka. It is therefore advised:
akma sarva-kmo v
moka-kma udra-dh

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tvrea bhakti-yogena
yajeta purua param
"Whether one desires everything or nothing or desires to merge into the
existence of the Lord, he is intelligent only if he worships Lord Ka, the
Supreme Personality of Godhead, by rendering transcendental loving
service." (SB 2.3.10) Para brahma, the Supreme Lord, and para dhma,
the supreme repose, is Ka. Therefore anyone who desires anything
whether he be a karm, a jn or a yogshould try to perceive the
Supreme Personality of Godhead very seriously, and all of his desires will
be fulfilled. The Lord says, ye yath m prapadyante ts tathaiva
bhajmy aham: [Bg. 4.11] "As the living entities surrender unto Me, I
reward them accordingly." Even the karm who wants everything for his
enjoyment can get it from Ka. For Ka, supplying what he wants is
not at all difficult. Actually, however, one should worship Ka, the
Supreme Personality of Godhead, for the sake of getting liberation.
Vedai ca sarvair aham eva vedya [Bg. 15.15]. By studying the Vedic
literature, one should understand Ka. As confirmed here,
sarvgammnya-mahravya. He is the ocean, and all Vedic knowledge
flows toward Him. Therefore, intelligent transcendentalists take shelter of
the Supreme Personality of Godhead (sarva-dharmn parityajya mm eka
araa vraja [Bg. 18.66]). This is the ultimate goal.
TEXT 16
gurai-cchanna-cid-umapya
tat-kobha-visphrjita-mnasya
naikarmya-bhvena vivarjitgamasvaya-prakya namas karomi
guaby the three guas, the modes of material nature (sattva, rajas and
tamas); araiby arai wood; channacovered; citof knowledge;
umapyaunto Him whose fire; tat-kobhaof the agitation of the
modes of material nature; visphrjitaoutside; mnasyaunto Him
whose mind; naikarmya-bhvenabecause of the stage of spiritual
understanding; vivarjitain those who give up; gamaVedic principles;
svayampersonally; prakyaunto Him who is manifest; nama
karomiI offer my respectful obeisances.
My Lord, as the fire in arai wood is covered, You and Your unlimited

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knowledge are covered by the material modes of nature. Your mind,


however, is not attentive to the activities of the modes of nature. Those
who are advanced in spiritual knowledge are not subject to the
regulative principles directed in the Vedic literatures. Because such
advanced souls are transcendental, You personally appear in their pure
minds. Therefore I offer my respectful obeisances unto You.
In Bhagavad-gt (10.11) it is said:
tem evnukamprtham
aham ajna-ja tama
naymy tma-bhva stho
jna-dpena bhsvat
For a devotee who has taken the lotus feet of the Lord within his heart,
the Lord gives spiritual enlightenment, known as jna-dpa, by special
mercy from within. This jna-dpa is compared to the fire hidden within
arai wood. To perform fire sacrifices, great sages previously did not
ignite a fire directly; the fire would be invoked from arai wood.
Similarly, all living entities are covered by the modes of material nature,
and the fire of knowledge can be ignited only by the Supreme Personality
of Godhead when one takes Him within one's heart. Sa vai mana kapadravindayo [SB 9.4.18]. If one takes seriously the lotus feet of Ka,
who is seated within one's heart, the Lord eradicates all ignorance. By the
torch of knowledge, one immediately understands everything properly by
the special mercy of the Supreme Lord and becomes self-realized. In other
words, although a devotee may externally not be very well educated,
because of his devotional service the Supreme Personality of Godhead
gives him enlightenment from within. If the Lord gives enlightenment
from within, how can one be in ignorance? Therefore the allegation of the
Myvds that the devotional path is for the unintelligent or uneducated
is untrue.
yasysti bhaktir bhagavaty akican
sarvair guais tatra samsate sur
[SB 5.18.12]
If one becomes an unalloyed devotee of the Supreme Lord, he
automatically manifests all good qualities. Such a devotee is above the

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instructions of the Vedas. He is a paramahasa. Even without going


through the Vedic literature, a devotee becomes pure and enlightened by
the mercy of the Lord. "Therefore, my Lord," the devotee says, "I offer my
respectful obeisances unto You."
TEXT 17
mdk prapanna-pau-pa-vimokaya
muktya bhri-karuya namo 'layya
svena sarva-tanu-bhn-manasi prattapratyag-de bhagavate bhate namas te
mdklike me; prapannasurrendered; pauan animal; pafrom
entanglement; vimokayaunto Him who releases; muktyaunto the
Supreme, who is untouched by the contamination of material nature;
bhri-karuyawho are unlimitedly merciful; namaI offer my
respectful obeisances; alayyawho are never inattentive or idle (for the
purpose of my deliverance); sva-aenaby Your partial feature as
Paramtm; sarvaof all; tanu-bhtthe living entities embodied in
material nature; manasiin the mind; prattawho are acknowledged;
pratyak-deas the direct observer (of all activities); bhagavateunto
the Supreme Personality of Godhead; bhatewho are unlimited;
namaI offer my respectful obeisances; teunto You.
Since an animal such as me has surrendered unto You, who are
supremely liberated, certainly You will release me from this dangerous
position. Indeed, being extremely merciful, You incessantly try to
deliver me. By your partial feature as Paramtm, You are situated in
the hearts of all embodied beings. You are celebrated as direct
transcendental knowledge, and You are unlimited. I offer my respectful
obeisances unto You, the Supreme Personality of Godhead.
The words bhate namas te have been explained by rla Vivantha
Cakravart hkura: bhate r-kya. The Supreme Personality of
Godhead is Ka. There are many tattvas, such as viu-tattva, jva-tattva
and akti-tattva, but above everything is the viu-tattva, which is allpervading. This all-pervading feature of the Supreme Personality of
Godhead is explained in Bhagavad-gt (10.42), wherein the Lord says:
athav bahunaitena

79

ki jtena tavrjuna
viabhyham ida ktsnam
ekena sthito jagat
"But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself I pervade and support this entire universe."
Thus Ka says that the entire material world is maintained by His
partial representation as Paramtm. The Lord enters every universe as
Garbhodakay Viu and then expands Himself as Krodakay Viu
to enter the hearts of all living entities and even enter the atoms.
Antara-stha-paramu-cayntara-stham [Bs. 5.35]. Every universe is
full of atoms, and the Lord is not only within the universe but also within
the atoms. Thus within every atom the Supreme Lord exists in His Viu
feature as Paramtm, but all the viu-tattvas emanate from Ka. As
confirmed in Bhagavad-gt (10.2), aham dir hi devnm: Ka is the di,
or beginning, of the devas of this material worldBrahm, Viu and
Mahevara. Therefore He is described here as bhagavate bhate. Everyone
is bhagavneveryone possesses opulencebut Ka is bhn bhagavn,
the possessor of unlimited opulence. vara parama ka [Bs. 5.1].
Ka is the origin of everyone. Aha sarvasya prabhava [Bg. 10.8]. Even
Brahm, Viu and Mahevara come from Ka. Matta paratara nnyat
kicid asti dhanajaya: [Bg. 7.7] there is no personality superior to Ka.
Therefore Vivantha Cakravart hkura says that bhagavate bhate
means "unto r Ka."
In this material world, everyone is a pau, an animal, because of the bodily
conception of life.
yasytma-buddhi kuape tri-dhtuke
sva-dh kalatrdiu bhauma ijya-dh
yat trtha-buddhi salile na karhicij
janev abhijeu sa eva go-khara
"A human being who identifies the body made of three elements as the
self, who considers the by-products of the body to be his kinsmen, who
considers the land of his birth to be worshipable, and who goes to a place
of pilgrimage simply to bathe rather than to meet men of transcendental
knowledge there is to be considered like a cow or an ass." (SB 10.84.13)
Practically everyone, therefore, is a pau, an animal, and everyone is

80

attacked by the crocodile of material existence. Not only the King of the
elephants but every one of us is being attacked by the crocodile and is
suffering the consequences.
Only Ka can deliver us from this material existence. Indeed, He is
always trying to deliver us. vara sarva-bhtn hd-dee 'rjuna tihati
[Bg. 18.61]. He is within our hearts and is not at all inattentive. His only
aim is to deliver us from material life. It is not that He becomes attentive
to us only when we offer prayers to Him. Even before we offer our
prayers, He incessantly tries to deliver us. He is never lazy in regard to our
deliverance. Therefore this verse says, bhri-karuya namo 'layya. It is
the causeless mercy of the Supreme Lord that He always tries to bring us
back home, back to Godhead. God is liberated, and He tries to make us
liberated, but although He is constantly trying, we refuse to accept His
instructions (sarva-dharmn parityajya mm eka araa vraja [Bg.
18.66]). Nonetheless, He has not become angry. Therefore He is described
here as bhri-karuya, unlimitedly merciful in delivering us from this
miserable material condition of life and taking us back home, back to
Godhead.
TEXT 18
tmtma-jpta-gha-vitta-janeu saktair
duprpaya gua-saga-vivarjitya
mukttmabhi sva-hdaye paribhvitya
jntmane bhagavate nama varya
tmathe mind and body; tma-jasons and daughters; ptafriends
and relatives; ghahome, community, society and nation; vittawealth;
janeuto various servants and assistants; saktaiby those who are too
attached; duprpayaunto You, who are very difficult to achieve;
gua-sagaby the three modes of material nature; vivarjityawho are
not contaminated; mukta-tmabhiby persons who are already liberated;
sva-hdayewithin the core of the heart; paribhvityaunto You, who
are always meditated upon; jna-tmanethe reservoir of all
enlightenment; bhagavateunto the Supreme Personality of Godhead;
namaI offer my respectful obeisances; varyaunto the supreme
controller.
My Lord, those who are completely freed from material contamination
always meditate upon You within the cores of their hearts. You are

81

extremely difficult to attain for those like me who are too attached to
mental concoction, home, relatives, friends, money, servants and
assistants. You are the Supreme Personality of Godhead,
uncontaminated by the modes of nature. You are the reservoir of all
enlightenment, the supreme controller. I therefore offer my respectful
obeisances unto You.
Although the Supreme Personality of Godhead comes into the material
world, He is unaffected by the modes of material nature. This is confirmed
in opaniad. Appa-viddham: He is not contaminated. This same fact is
described here. Gua-saga-vivarjitya. Although the Supreme Personality
of Godhead appears as an incarnation within this material world, He is
unaffected by the modes of material nature. As stated in Bhagavad-gt
(9.11), avajnanti m mh mnu tanum ritam: foolish men with
insufficient knowledge deride the Personality of Godhead because He
appears just like a human being. Therefore the Supreme Personality of
Godhead can be understood only by the mukttm, the liberated soul.
Mukttmabhi sva-hdaye paribhvitya: only the liberated person can
constantly think of Ka. Such a person is the greatest of all yogs.
yoginm api sarve
mad-gatenntartman
raddhvn bhajate yo m
sa me yuktatamo mata
"Of all yogs, he who always abides in Me with great faith, worshiping Me
in transcendental loving service, is most intimately united with Me in
yoga and is the highest of all." (Bg. 6.47)
TEXT 19
ya dharma-kmrtha-vimukti-km
bhajanta i gatim pnuvanti
ki cio rty api deham avyaya
karotu me 'dabhra-dayo vimokaam
yamthe Supreme Personality of Godhead who; dharma-kma-arthavimukti-kmpersons who desire the four principles of religion,
economic development, sense gratification and salvation; bhajantaby
worshiping; imthe objective; gatimdestination; pnuvantican

82

achieve; kimwhat to speak of; caalso; iaother benedictions;


rtiHe bestows; apieven; dehama body; avyayamspiritual;
karotumay He bestow benediction; meunto me; adabhra-dayathe
Supreme Personality of Godhead, who is unlimitedly merciful;
vimokaamliberation from the present danger and from the material
world.
After worshiping the Supreme Personality of Godhead, those who are
interested in the four principles of religion, economic development,
sense gratification and liberation obtain from Him what they desire.
What then is to be said of other benedictions? Indeed, sometimes the
Lord gives a spiritual body to such ambitious worshipers. May that
Supreme Personality of Godhead, who is unlimitedly merciful, bestow
upon me the benediction of liberation from this present danger and
from the materialistic way of life.
Some men within this material world are akm, free from material desire,
some are ambitious to get more and more material profit, and some desire
fulfillment in religious life, economic development, sense gratification and
finally liberation.
akma sarva-kmo v
moka-kma udra-dh
tvrea bhakti-yogena
yajeta purua param
(SB 2.3.10)
It is recommended that whatever one's positionwhether one demands
no material profit, all material profit or ultimately liberationone should
offer his obedient devotional service to the Lord, and one will get what he
desires. Ka is so kind. Ye yath m prapadyante ts tathaiva bhajmy
aham [Bg. 4.11]. The Lord reciprocates. Whatever even an ordinary living
entity wants, Ka gives. Ka is situated in everyone's heart, and He
gives that which is desired by the living entity.
vara sarva-bhtn
hd-dee 'rjuna tihati
bhrmayan sarva-bhtni
yantrrhni myay

83

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is


directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy." (Bg. 18.61) The Lord gives
everyone an opportunity to fulfill his ambitions. Even such a devotee as
Dhruva Mahrja wanted the material benediction of a kingdom greater
than that of his father, and although he received a spiritual body, he also
got the kingdom, for the Supreme Personality of Godhead does not
disappoint anyone who takes shelter of His lotus feet. Therefore, since
Gajendra, King of the elephants, had surrendered to the Supreme
Personality of Godhead to get free from the present danger and,
indirectly, from the present danger of materialistic life, why should the
Supreme Personality of Godhead not fulfill his desire?
TEXTS 20-21
ekntino yasya na kacanrtha
vchanti ye vai bhagavat-prapann
aty-adbhuta tac-carita sumagala
gyanta nanda-samudra-magn
tam akara brahma para paream
avyaktam dhytmika-yoga-gamyam
atndriya skmam ivtidram
anantam dya paripram e
ekntinaunalloyed devotees (who have no desire other than Ka
consciousness); yasyathe Lord, of whom; nanot; kacanasome;
arthambenediction; vchantidesire; yethose devotees who; vai
indeed; bhagavat-prapannfully surrendered unto the lotus feet of the
Lord; ati-adbhutamwhich are wonderful; tat-caritamthe activities of
the Lord; su-magalamand very auspicious (to hear); gyantaby
chanting and hearing; nandaof transcendental bliss; samudrain the
ocean; magnwho are immersed; tamunto Him; akarameternally
existing; brahmathe Supreme; paramtranscendental; para-amthe
Lord of the supreme personalities; avyaktaminvisible or not able to be
realized by the mind and senses; dhytmikatranscendental; yogaby
bhakti-yoga, devotional service; gamyamobtainable (bhakty mm
abhijnti); ati-indriyambeyond the perception of material senses;
skmamminute; ivalike; ati-dramvery far away; anantam
unlimited; dyamthe original cause of everything; paripram

84

completely full; eI offer my obeisances.


Unalloyed devotees, who have no desire other than to serve the Lord,
worship Him in full surrender and always hear and chant about His
activities, which are most wonderful and auspicious. Thus they always
merge in an ocean of transcendental bliss. Such devotees never ask the
Lord for any benediction. I, however, am in danger. Thus I pray to that
Supreme Personality of Godhead, who is eternally existing, who is
invisible, who is the Lord of all great personalities, such as Brahm, and
who is available only by transcendental bhakti-yoga. Being extremely
subtle, He is beyond the reach of my senses and transcendental to all
external realization. He is unlimited, He is the original cause, and He is
completely full in everything. I offer my obeisances unto Him.
anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
[Cc. Madhya 19.167]
(Bhakti-rasmta-sindhu 1.1.11)
"One should render transcendental loving service to the Supreme Lord
Ka favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure
devotional service." Unalloyed devotees have nothing to ask from the
Supreme Personality of Godhead, but Gajendra, the King of the elephants,
was circumstantially asking for an immediate benediction because he had
no other way to be rescued. Sometimes, when there is no alternative, a
pure devotee, being fully dependent on the mercy of the Supreme Lord,
prays for some benediction. But in such a prayer there is also regret. One
who always hears and chants about the transcendental pastimes of the
Lord is always situated on a platform on which he has nothing to ask in
terms of material benefits. Unless one is a completely pure devotee, one
cannot enjoy the transcendental bliss derived from chanting and dancing
in the ecstasy of the sakrtana movement. Such ecstasy is not possible for
an ordinary devotee. Lord r Caitanya Mahprabhu showed us how one
can enjoy transcendental bliss simply by chanting, hearing and dancing in

85

ecstasy. This is bhakti-yoga. Therefore the King of the elephants,


Gajendra, said, dhytmika-yoga-gamyam, indicating that unless one is
situated on this transcendental platform, one cannot approach the
Supreme Lord. The benediction of being able to approach the Lord can be
achieved after many, many births, yet r Caitanya Mahprabhu has
awarded this benediction to everyone, even to the fallen souls who have
no heritage of anything in spiritual life. That is actually being seen in the
Ka consciousness movement. Therefore the path of bhakti-yoga is the
spotless process by which to approach the Supreme Personality of
Godhead. Bhaktyham ekay grhya: only through devotional service can
one approach the Supreme Lord. The Lord says in Bhagavad-gt (7.1):
mayy sakta-man prtha
yoga yujan mad-raya
asaaya samagra m
yath jsyasi tac chu
"Now hear, O son of Pth [Arjuna], how by practicing yoga in full
consciousness of Me, with mind attached to Me, you can know Me in full,
free from doubt." Simply by being attached to Ka consciousness and by
thinking of the lotus feet of Ka constantly, one can fully understand
the Supreme Personality of Godhead, without a doubt.
TEXTS 22-24
yasya brahmdayo dev
ved lok carcar
nma-rpa-vibhedena
phalgvy ca kalay kt
yathrcio 'gne savitur gabhastayo
nirynti saynty asakt sva-rocia
tath yato 'ya gua-sampravho
buddhir mana khni arra-sarg
sa vai na devsura-martya-tirya
na str na aho na pumn na jantu
nya gua karma na san na csan
niedha-eo jayatd aea

86

yasyaof the Supreme Personality of Godhead who; brahma-dayathe


great demigods, headed by Lord Brahm; devand other demigods;
vedthe Vedic knowledge; lokdifferent personalities; caraacarthe moving and the nonmoving (like trees and plants); nmarpaof different names and different forms; vibhedenaby such
divisions; phalgvywho are less important; caalso; kalayby the
parts; ktcreated; yathas; arciathe sparks; agneof fire;
savitufrom the sun; gabhastayathe shining particles; nirynti
emanate from; sayntiand enter into; asaktagain and again; svarociaas parts and parcels; tathsimilarly; yatathe Personality of
Godhead from whom; ayamthis; gua-sampravhacontinuous
manifestation of the different modes of nature; buddhi manathe
intelligence and mind; khnithe senses; arraof the body (gross and
subtle); sargthe divisions; sathat Supreme Personality of
Godhead; vaiindeed; nais not; devademigod; asurademon;
martyahuman being; tiryakbird or beast; naneither; strwoman;
nanor; ahaneuter; naneither; pumnman; nanor; jantu
living being or animal; na ayamnor is He; guamaterial quality;
karmafruitive activity; nais not; satmanifestation; nanor; ca
also; asatnonmanifestation; niedhaof the discrimination of neti neti
("not this, not this"); eaHe is the end; jayattall glories unto Him;
aeawho is unlimited.
The Supreme Personality of Godhead creates His minor parts and
parcels, the jva-tattva, beginning with Lord Brahm, the demigods and
the expansions of Vedic knowledge [Sma, g, Yajur and Atharva] and
including all other living entities, moving and nonmoving, with their
different names and characteristics. As the sparks of a fire or the
shining rays of the sun emanate from their source and merge into it
again and again, the mind, the intelligence, the senses, the gross and
subtle material bodies, and the continuous transformations of the
different modes of nature all emanate from the Lord and again merge
into Him. He is neither demigod nor demon, neither human nor bird or
beast. He is not woman, man, or neuter, nor is He an animal. He is not a
material quality, a fruitive activity, a manifestation or nonmanifestation.
He is the last word in the discrimination of "not this, not this," and He
is unlimited. All glories to the Supreme Personality of Godhead!
This is a summary description of the Supreme Personality of Godhead's

87

unlimited potency. That supreme one is acting in different phases by


manifesting His parts and parcels, which are all simultaneously differently
situated by His different potencies (parsya aktir vividhaiva ryate [Cc.
Madhya 13.65, purport]). Each and every potency is acting quite naturally
(svbhvik jna-bala-kriy ca). Therefore the Lord is unlimited. Na tatsama cbhyadhika ca dyate: nothing is equal to Him, nor is anything
greater than Him. Although He manifests Himself in so many ways,
personally He has nothing to do (na tasya krya karaa ca vidyate), for
everything is done by expansions of His unlimited energies.
TEXT 25
jijvie nham ihmuy kim
antar bahi cvtayebha-yony
icchmi klena na yasya viplavas
tasytma-lokvaraasya mokam
jijviewish to live long; nanot; ahamI; ihain this life; amuyor
in the next life (I do not wish to live upon being saved from this
dangerous position); kimwhat is the value; antainternally; bahi
externally; caand; vtaycovered by ignorance; ibha-yonyin this
birth as an elephant; icchmiI desire; klenabecause of the influence
of time; nathere is not; yasyaof which; viplavaannihilation;
tasyathat; tma-loka-varaasyafrom the covering of self-realization;
mokamliberation.
I do not wish to live anymore after I am released from the attack of the
crocodile. What is the use of an elephant's body covered externally and
internally by ignorance? I simply desire eternal liberation from the
covering of ignorance. That covering is not destroyed by the influence
of time.
In this material world, every living entity is covered by the darkness of
ignorance. Therefore the Vedas enjoin that one should approach the
Supreme Lord through the spiritual master, who is described and offered
prayers in the Gautamya-tantra as follows:
o ajna-timirndhasya
jnjana-alkay
cakur unmlita yena

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tasmai r-gurave nama


"I offer my respectful obeisances unto my spiritual master, who with the
torchlight of knowledge has opened my eyes, which were blinded by the
darkness of ignorance." Although one may struggle for existence in this
material world, to live forever is impossible. One must understand,
however, that this struggle for existence is due to ignorance, for otherwise
every living being is an eternal part of the Supreme Lord. There is no need
to live as an elephant or man, American or Indian; one should desire only
to achieve liberation from the cycle of birth and death. Because of
ignorance, we consider every life offered by nature to be happy and
pleasing, but in the degraded life within this material world, from the life
of Lord Brahm down to that of an ant, no one can actually be happy. We
are making so many plans to live happily, but there cannot be any
happiness in this material world, however we may try to make a
permanent settlement in this life or that.
TEXT 26
so 'ha viva-sja vivam
aviva viva-vedasam
vivtmnam aja brahma
praato 'smi para padam
sathat; ahamI (the person desiring release from material life); vivasjamunto Him who has created this cosmic manifestation; vivam
who is Himself the whole cosmic presentation; avivamalthough He is
transcendental to the cosmic manifestation; viva-vedasamwho is the
knower or ingredient of this universal manifestation; viva-tmnamthe
soul of the universe; ajamwho is never born, eternally existing;
brahmathe Supreme; praata asmiI offer my respectful obeisances;
paramwho is transcendental; padamthe shelter.
Now, fully desiring release from material life, I offer my respectful
obeisances unto that Supreme Person who is the creator of the universe,
who is Himself the form of the universe and who is nonetheless
transcendental to this cosmic manifestation. He is the supreme knower
of everything in this world, the Supersoul of the universe. He is the
unborn, supremely situated Lord. I offer my respectful obeisances unto
Him.

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Sometimes when bhakti-yoga, Ka consciousness, is preached to the


common man, people argue, "Where is Ka? Where is God? Can you
show Him to us?" In this verse the answer is given that if we are
sufficiently intelligent, we must know that there is someone who has
created the entire cosmic manifestation, who has supplied and has
become the ingredients for this cosmic manifestation, who is eternally
existing, but who is not within the cosmic manifestation. Simply on the
basis of this suggestion, one can offer respectful obeisances unto the
Supreme Lord. This is the beginning of devotional life.
TEXT 27
yoga-randhita-karmo
hdi yoga-vibhvite
yogino ya prapayanti
yogea ta nato 'smy aham
yoga-randhita-karmapersons whose reactions to fruitive activities
have been burnt up by bhakti-yoga; hdiwithin the core of the heart;
yoga-vibhvitecompletely purified and clean; yoginamystics who are
competent; yamunto the Personality of Godhead who; prapayanti
directly see; yoga-amunto that Supreme Personality of Godhead, the
master of all mystic yoga; tamunto Him; nata asmioffering
obeisances; ahamI.
I offer my respectful obeisances unto the Supreme, the Supersoul, the
master of all mystic yoga, who is seen in the core of the heart by perfect
mystics when they are completely purified and freed from the reactions
of fruitive activity by practicing bhakti-yoga.
The King of the elephants, Gajendra, simply accepted that there must be
someone who has created this cosmic manifestation and has supplied its
ingredients. This should be admitted by everyone, even the most
determined atheists. Why, then, do the nondevotees and atheists not
admit this? The reason is that they are polluted by the reactions of their
fruitive activities. One must be freed from all the dirt accumulated within
the heart due to fruitive activities performed one after another. One must
wash off this dirt by practicing bhakti-yoga. Yoga-randhita-karma. As
long as one is covered by material nature's modes of ignorance and
passion, there is no possibility of understanding the Supreme Lord. Tad

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rajas-tamo-bhv kma-lobhdaya ca ye [SB 1.2.19]. When one is freed


from the modes of ignorance and passion, one becomes free from the
lowest qualities-kma and lobha, lust and greed.
Nowadays there are so many yoga schools to encourage people in
developing their lusty desires and greed through the practice of yoga.
People are therefore very much fond of so-called yoga practice. The actual
practice of yoga, however, is described here. As authoritatively stated in
the rmad-Bhgavatam (12.13.1), dhynvasthita-tad-gatena manas
payanti ya yogina: a yog is one who always meditates on the lotus feet
of the Supreme Personality of Godhead. This is also confirmed in the
Brahma-sahit (5.38):
premjana-cchurita-bhakti-vilocanena
santa sadaiva hdayeu vilokayanti
ya ymasundaram acintya-gua-svarpa
govindam di-purua tam aha bhajmi
"I worship Govinda, the primeval Lord, who is ymasundara, Ka
Himself, with inconceivable innumerable attributes, whom the pure
devotees see in their heart of hearts with the eye of devotion tinged with
the salve of love." The bhakti-yog constantly sees ymasundara
beautiful Lord Ka with His blackish bodily hue. Because the King of
the elephants, Gajendra, thought himself an ordinary animal, he thought
himself unfit to see the Lord. In his humility, he thought that he could
not practice yoga. In other words, how can those who are like animals in
the bodily concept of life, and who have no purity of consciousness,
practice yoga? In the present day, people who have no control over their
senses, who have no understanding of philosophy and who do not follow
religious principles or rules and regulations are nonetheless pretending to
be yogs. This is the greatest anomaly in the practice of mystic yoga.
TEXT 28
namo namas tubhyam asahya-vegaakti-trayykhila-dh-guya
prapanna-plya duranta-aktaye
kad-indriym anavpya-vartmane
namaI offer my respectful obeisances; namaagain I offer my
respectful obeisances; tubhyamunto You; asahyaformidable; vega

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forces; akti-trayyaunto the Supreme Person, who has threefold


potencies; akhilaof the universe; dhfor the intelligence; guya
who appears as the sense objects; prapanna-plyaunto the Supreme,
who gives shelter to the surrendered; duranta-aktayewho possesses
energies very difficult to overcome; kat-indriymby persons unable to
control their senses; anavpyawho is unattainable; vartmaneon the
path.
My Lord, You are the controller of formidable strength in three kinds of
energy. You appear as the reservoir of all sense pleasure and the
protector of the surrendered souls. You possess unlimited energy, but
You are unapproachable by those who are unable to control their
senses. I offer my respectful obeisances unto You again and again.
Attachment, greed and lust are three formidable forces that prevent one
from concentrating upon the lotus feet of the Supreme Personality of
Godhead. These forces act because the Supreme Lord does not like to be
realized by nondevotees and atheists. However, when one surrenders unto
the lotus feet of the Lord, these impediments are withdrawn, and one can
realize the Supreme Personality of Godhead. Therefore the Lord is the
protector of the surrendered soul. One cannot become a devotee until one
surrenders unto the Lord's lotus feet. Then the Lord gives one the
intelligence from within by which one can return home, back to Godhead.
TEXT 29
nya veda svam tmna
yac-chaktyha-dhiy hatam
ta duratyaya-mhtmya
bhagavantam ito 'smy aham
nanot; ayampeople in general; vedaknow; svamown; tmnam
identity; yat-aktyby whose influence; ahamI am independent;
dhiyby this intelligence; hatamdefeated or covered; tamunto Him;
duratyayadifficult to understand; mhtmyamwhose glories;
bhagavantamof the Supreme Personality of Godhead; itataking
shelter; asmi ahamI am.
I offer my respectful obeisances unto the Supreme Personality of
Godhead, by whose illusory energy the jva, who is part and parcel of

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God, forgets his real identity because of the bodily concept of life. I take
shelter of the Supreme Personality of Godhead, whose glories are
difficult to understand.
As stated in Bhagavad-gt, every living entityregardless of whether he
be human, demigod, animal, bird, bee or whateveris part and parcel of
the Supreme Personality of Godhead. The Lord and the living entity are
intimately related like father and son. Unfortunately, because of material
contact, the living entity forgets this and wants to enjoy the material
world independently, according to his own plan. This illusion (my) is
very difficult to surmount. My covers the living entity because of his
willingness to forget the Supreme Personality of Godhead and make his
own plan to enjoy this material world. As long as this contamination
continues, the conditioned soul will be unable to understand his real
identity and will perpetually continue under illusion, life after life. Ato
gha-ketra-sutpta-vittair janasya moho 'yam aha mameti (SB 5.5.8). As
long as the living entity is not enlightened so that he may understand his
real position, he will be attracted to materialistic life, to house, country or
field, to society, sons, family, community, bank balance and so on.
Covered by all this, he will continue to think, "I am this body, and
everything related to this body is mine." This materialistic conception of
life is extremely difficult to surmount, but one who surrenders to the
Supreme Personality of Godhead, as did Gajendra, the King of the
elephants, comes to enlightenment on the Brahman platform.
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
"One who is transcendentally situated at once realizes the Supreme
Brahman and becomes fully joyful. He never laments nor desires to have
anything; he is equally disposed toward all living entities. In that state he
attains pure devotional service unto Me." (Bg. 18.54) Since a devotee is
completely on the Brahman platform, he is not jealous of any other living
entity (sama sarveu bhteu).
TEXT 30
r-uka uvca

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eva gajendram upavarita-nirviea


brahmdayo vividha-liga-bhidbhimn
naite yadopasaspur nikhiltmakatvt
tatrkhilmara-mayo harir virst
r-uka uvcar ukadeva Gosvm said; evamin this way;
gajendramunto the King of the elephants, Gajendra; upavaritawhose
description; nirvieamnot directed to any particular person (but to the
Supreme, although he did not know who the Supreme is); brahmdayathe demigods, beginning with Brahm, iva, Indra and Candra;
vividhavarieties; liga-bhidwith separate forms; abhimn
considering themselves separate authorities; nanot; eteall of them;
yadwhen; upasaspuapproached; nikhila-tmakatvtbecause the
Supreme Personality of Godhead is the Supersoul of everyone; tatra
there; akhilaof the universe; amara-mayaconsisting of the demigods
(who are only external parts of the body); harithe Supreme Personality
of Godhead, who can take away everything; virstappeared (before
the elephant).
r ukadeva Gosvm continued: When the King of the elephants was
describing the supreme authority, without mentioning any particular
person, he did not invoke the demigods, headed by Lord Brahm, Lord
iva, Indra and Candra. Thus none of them approached him. However,
because Lord Hari is the Supersoul, Puruottama, the Personality of
Godhead, He appeared before Gajendra.
From the description of Gajendra, he apparently was aiming at the
supreme authority although he did not know who the supreme authority
is. He conjectured, "There is a supreme authority who is above
everything." Under the circumstances, the Lord's various expansions,
such as Lord Brahm, Lord iva, Candra and Indra, all thought, "Gajendra
is not asking our help. He is asking the help of the Supreme, who is above
all of us." As Gajendra has described, the Supreme Lord has various parts
and parcels, including the demigods, human beings and animals, all
covered by separate forms. Although the demigods are in charge of
maintaining different aspects of the universe, Gajendra thought that they
were unable to rescue him. Hari vin naiva mti taranti: no one can
rescue anyone from the dangers of birth, death, old age and disease. It is
only the Supreme Personality of Godhead who can rescue one from the

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dangers of material existence. Therefore an intelligent person, to get free


from this dangerous existence, approaches the Supreme Personality of
Godhead, not any demigod. As confirmed in Bhagavad-gt (7.20), kmais
tais tair hta jn prapadyante 'nya-devat: those who are unintelligent
approach the various demigods for temporary material benefits. Actually,
however, these demigods cannot rescue the living entity from the dangers
of material existence. Like other living entities, the demigods are merely
external parts of the Supreme Personality of Godhead's transcendental
body. As stated in the Vedic mantras, sa tma-agny any devat.
Within the body is the tm, the soul, whereas the various parts of the
body like the hands and legs are external. Similarly, the tm of the entire
cosmic manifestation is Nryaa, Lord Viu, and all the demigods,
human beings and other living entities are parts of His body.
It may also be concluded that since a tree lives on the strength of its root
and when the root is nourished with water all the parts of the tree are
nourished, one should worship the Supreme Personality of Godhead, who
is the original root of everything. Although the Supreme Personality of
Godhead is very difficult to approach, He is very near to us because He
lives within our hearts. As soon as the Lord understands that one is
seeking His favor by fully surrendering, naturally He immediately takes
action. Therefore although the demigods did not come to the aid of
Gajendra, the Supreme Personality of Godhead immediately appeared
before him because of his fervent prayer. This does not mean that the
demigods were angry with Gajendra, for actually when Lord Viu is
worshiped, all the other demigods are also worshiped. Yasmin tue jagat
tuam: if the Supreme Personality of Godhead is satisfied, everyone is
satisfied.
yath taror mla-niecanena
tpyanti tat-skandha-bhujopakh
propahrc ca yathendriy
tathaiva sarvrhaam acyutejy
"As pouring water on the root of a tree energizes the trunk, branches,
twigs and everything else, and as supplying food to the stomach enlivens
the senses and limbs of the body, so simply worshiping the Supreme
Personality of Godhead through devotional service automatically satisfies
the demigods, who are parts of that Supreme Personality." (SB 4.31.14)
When the Supreme Personality of Godhead is worshiped, all the demigods

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are satisfied.
TEXT 31
ta tadvad rtam upalabhya jagan-nivsa
stotra niamya divijai saha sastuvadbhi
chandomayena garuena samuhyamna
cakryudho 'bhyagamad u yato gajendra
tamunto him (Gajendra); tadvatin that way; rtamwho was very
depressed (because of being attacked by the crocodile); upalabhya
understanding; jagat-nivsathe Lord, who exists everywhere;
stotramthe prayer; niamyahearing; divijaithe denizens of the
heavenly planets; sahawith; sastuvadbhiwho were offering their
prayers also; chandomayenawith the speed He desired; garuenaby
Garua; samuhyamnabeing carried; cakracarrying His disc;
yudhaand other weapons, like the club; abhyagamatarrived; u
immediately; yatawhere; gajendrathe King of the elephants,
Gajendra, was situated.
After understanding the awkward condition of Gajendra, who had
offered his prayers, the Supreme Personality of Godhead, Hari, who
lives everywhere, appeared with the demigods, who were offering
prayers to Him. Carrying His disc and other weapons, He appeared
there on the back of His carrier, Garua, with great speed, according to
His desire. Thus He appeared before Gajendra.
rla Vivantha Cakravart hkura specifically hints that since Gajendra
was in such a difficult position and was praying for the mercy of the
Supreme Personality of Godhead, the demigods, who could have
immediately gone to his rescue, hesitated to go there. Since they
considered Gajendra's prayer to be directed toward the Lord, they felt
offended, and this in itself was offensive. Consequently, when the Lord
went there, they also went and offered prayers to the Lord so that their
offense might be excused.
TEXT 32
so 'nta-sarasy urubalena ghta rto
dv garutmati hari kha uptta-cakram
utkipya smbuja-kara giram ha kcchrn

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nryakhila-guro bhagavan namas te


sahe (Gajendra); anta-sarasiin the water; uru-balenawith great
force; ghtawho had been captured by the crocodile; rtaand
severely suffering; dvupon seeing; garutmation the back of
Garua; harimthe Lord; khein the sky; uptta-cakramwielding His
disc; utkipyaraising; sa-ambuja-karamhis trunk, along with a lotus
flower; giram-hauttered the words; kcchrtwith great difficulty
(because of his precarious position); nryaaO my Lord Nryaa;
akhila-guroO universal Lord; bhagavanO Supreme Personality of
Godhead; nama teI offer my respectful obeisances unto You.
Gajendra had been forcefully captured by the crocodile in the water and
was feeling acute pain, but when he saw that Nryaa, wielding His
disc, was coming in the sky on the back of Garua, he immediately took
a lotus flower in his trunk, and with great difficulty due to his painful
condition, he uttered the following words: "O my Lord, Nryaa,
master of the universe, O Supreme Personality of Godhead, I offer my
respectful obeisances unto You."
The King of the elephants was so very eager to see the Supreme
Personality of Godhead that when he saw the Lord coming in the sky,
with great pain and in a feeble voice he offered respect to the Lord. A
devotee does not consider a dangerous position to be dangerous, for in
such a dangerous position he can fervently pray to the Lord in great
ecstasy. Thus a devotee regards danger as a good opportunity. Tat
te'nukamp susamkama. When a devotee is in great danger, he sees
that danger to be the great mercy of the Lord because it is an opportunity
to think of the Lord very sincerely and with undiverted attention. Tat te
'nukamp susamkamo bhujna evtma-kta vipkam (SB 10.14.8).
He does not accuse the Supreme Personality of Godhead for having let His
devotee fall into such a dangerous condition. Rather, he considers that
dangerous condition to be due to his past misdeeds and takes it as an
opportunity to pray to the Lord and offer thanks for having been given
such an opportunity. When a devotee lives in this way, his salvationhis
going back home, back to Godheadis guaranteed. We can see this to be
true from the example of Gajendra, who anxiously prayed to the Lord and
thus received an immediate chance to return home, back to Godhead.

97

TEXT 33
ta vkya pitam aja sahasvatrya
sa-grham u sarasa kpayojjahra
grhd vipita-mukhd ari gajendra
sapayat harir ammucad ucchriym
tamhim (Gajendra); vkyaafter seeing (in that condition); pitam
who was very aggrieved; ajathe unborn, the Supreme Personality of
Godhead; sahasall of a sudden; avatryagetting down (from the back
of Garua); sa-grhamwith the crocodile; uimmediately; sarasa
from the water; kpayout of great mercy; ujjahratook out; grht
from the crocodile; vipitaseparated; mukhtfrom the mouth;
ariwith the disc; gajendramGajendra; sampayatmwho were
looking on; harithe Supreme Personality of Godhead; ammhim
(Gajendra); ucatsaved; ucchriymin the presence of all the
demigods.
Thereafter, seeing Gajendra in such an aggrieved position, the unborn
Supreme Personality of Godhead, Hari, immediately got down from the
back of Garua by His causeless mercy and pulled the King of the
elephants, along with the crocodile, out of the water. Then, in the
presence of all the demigods, who were looking on, the Lord severed
the crocodile's mouth from its body with His disc. In this way He saved
Gajendra, the King of the elephants.
Thus end the Bhaktivedanta purports of the Eighth Canto, Third Chapter, of
the rmad-Bhgavatam, entitled "Gajendra's Prayers of Surrender."

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4. Gajendra Returns to the Spiritual World

This Fourth Chapter describes the previous birth of Gajendra and the
crocodile. It tells how the crocodile became a Gandharva and how
Gajendra became an associate of the Supreme Personality of Godhead.
There was a king on the Gandharva planet whose name was Hh. Once
this King Hh was enjoying with women in the water, and while
enjoying he pulled the leg of Devala i, who was also taking a bath in the
water. Upon this, the sage became very angry and immediately cursed him
to become a crocodile. King Hh was very sorry when cursed in that
way, and he begged pardon from the sage, who in compassion gave him
the benediction that he would be freed when Gajendra was delivered by
the Personality of Godhead. Thus the crocodile was delivered when killed
by Nryaa.
When Gajendra, by the mercy of the Lord, became one of the Lord's
associates in Vaikuha, he got four hands. This achievement is called
srpya-mukti, or the liberation of receiving a spiritual body exactly like
that of Nryaa. Gajendra, in his previous birth, had been a great devotee
of Lord Viu. His name was Indradyumna, and he was the King of the
Tmila country. Following the Vedic principles, this King retired from
family life and constructed a small cottage in the Malaycala Hills, where
he always worshiped the Supreme Personality of Godhead in silence.
Agastya i, along with many disciples, once approached King
Indradyumna's rama, but because the King was meditating on the
Supreme Personality of Godhead, he could not receive Agastya i
properly. Thus the i became very angry and cursed the King to become a
dull elephant. In accordance with this curse, the King was born as an
elephant, and he forgot all about his previous activities in devotional
service. Nonetheless, in his birth as an elephant, when he was
dangerously attacked by the crocodile, he remembered his past life in
devotional service and remembered a prayer he had learned in that life.
Because of this prayer, he again received the mercy of the Lord. Thus he
was immediately delivered, and he became one of the Lord's four-handed
associates.

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ukadeva Gosvm ends this chapter by describing the good fortune of the
elephant. ukadeva Gosvm says that by hearing the narration of
Gajendra's deliverance, one can also get the opportunity to be delivered.
ukadeva Gosvm vividly describes this, and thus the chapter ends.
TEXT 1
r-uka uvca
tad devari-gandharv
brahmena-purogam
mumucu kusumsra
asanta karma tad dhare
r-uka uvcar ukadeva Gosvm said; tadat that time (when
Gajendra was delivered); deva-i-gandharvthe demigods, sages and
Gandharvas; brahma-na-purogamheaded by Lord Brahm and Lord
iva; mumucushowered; kusuma-srama covering of flowers;
asantawhile praising; karmatranscendental activity; tatthat
(gajendra-mokaa); hareof the Supreme Personality of Godhead.
r ukadeva Gosvm said: When the Lord delivered Gajendra, King of
the elephants, all the demigods, sages and Gandharvas, headed by
Brahm and iva, praised this activity of the Supreme Personality of
Godhead and showered flowers upon both the Lord and Gajendra.
It is evident from this chapter that great sages like Devala i, Nrada
Muni and Agastya Muni will sometimes curse someone. The curse of such
a personality, however, is in fact a benediction. Both the crocodile, who
had been a Gandharva in his previous life, and Gajendra, who had been a
king named Indradyumna, were cursed, but both of them benefited.
Indradyumna, in his birth as an elephant, attained salvation and became a
personal associate of the Lord in Vaikuha, and the crocodile regained
his status as a Gandharva. We find evidence in many places that the curse
of a great saint or devotee is not a curse but a benediction.
TEXT 2
nedur dundubhayo divy
gandharv nantur jagu
aya cra siddhs
tuuvu puruottamam

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neduvibrated; dundubhayakettledrums; divyin the sky of the


higher planetary system; gandharvresidents of Gandharvaloka;
nantudanced; jaguand sang; ayaall the saintly sages;
crathe inhabitants of the Craa planet; siddhthe inhabitants
of the Siddha planet; tuuvuoffered prayers; purua-uttamamto the
Supreme Personality of Godhead, Puruottama, the best of males.
There was a beating of kettledrums in the heavenly planets, the
inhabitants of Gandharvaloka began to dance and sing, while great
sages and the inhabitants of Craaloka and Siddhaloka offered prayers
to the Supreme Personality of Godhead, Puruottama.
TEXTS 3-4
yo 'sau grha sa vai sadya
paramcarya-rpa-dhk
mukto devala-pena
hhr gandharva-sattama
praamya irasdham
uttama-lokam avyayam
agyata yao-dhma
krtanya-gua-sat-katham
yahe who; asauthat; grhabecame a crocodile; sahe; vai
indeed; sadyaimmediately; paramavery nice; caryawonderful;
rpa-dhkpossessing the form (of his original Gandharva position);
muktawas delivered; devala-penaby the cursing of Devala i;
hhwhose name was formerly Hh; gandharva-sattamathe best
of Gandharvaloka; praamyaoffering his obeisances; irasby the
head; adhamunto the supreme master; uttama-lokamwho is
worshiped by the choicest verses; avyayamwho is the supreme eternal;
agyatahe began to chant; yaa-dhmathe glories of the Lord;
krtanya-gua-sat-kathamwhose transcendental pastimes and qualities
are glorious.
The best of the Gandharvas, King Hh, having been cursed by Devala
Muni, had become a crocodile. Now, having been delivered by the
Supreme Personality of Godhead, he assumed a very beautiful form as a
Gandharva. Understanding by whose mercy this had happened, he

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immediately offered his respectful obeisances with his head and began
chanting prayers just suitable for the transcendental Lord, the supreme
eternal, who is worshiped by the choicest verses.
The story of how the Gandharva had become a crocodile will be described
later. The curse by which the Gandharva took this position was actually a
blessing, not a curse. One should not be displeased when a saintly person
curses someone, for his curse, indirectly, is a blessing. The Gandharva
had the mentality of an inhabitant of the celestial planetary system, and
for him to become an associate of the Supreme Lord would have taken
millions of long years. However, because he was cursed by Devala i, he
became a crocodile and in only one life was fortunate enough to see the
Supreme Personality of Godhead face to face and be promoted to the
spiritual world to become one of the Lord's associates. Similarly, Gajendra
was also delivered by the Supreme Personality of Godhead when he was
freed from the curse of Agastya Muni.
TEXT 5
so 'nukampita ena
parikramya praamya tam
lokasya payato loka
svam agn mukta-kilbia
sahe (King Hh); anukampitabeing favored; enaby the
Supreme Lord; parikramyacircumambulating; praamyaoffering his
obeisances; tamunto Him; lokasyaall the demigods and men;
payatawhile seeing; lokamto the planet; svamhis own; agt
went back; muktabeing delivered; kilbiafrom the reactions of his
sin.
Having been favored by the causeless mercy of the Supreme Personality
of Godhead and having regained his original form, King Hh
circumambulated the Lord and offered his obeisances. Then, in the
presence of all the demigods, headed by Brahm, he returned to
Gandharvaloka. He had been freed of all sinful reactions.
TEXT 6
gajendro bhagavat-spard

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vimukto 'jna-bandhant
prpto bhagavato rpa
pta-vs catur-bhuja
gajendrathe King of the elephants, Gajendra; bhagavat-spart
because of being touched by the hand of the Supreme Personality of
Godhead; vimuktawas immediately freed; ajna-bandhantfrom all
kinds of ignorance, especially the bodily concept of life; prpta
achieved; bhagavataof the Supreme Personality of Godhead; rpam
the same bodily features; pta-vswearing yellow garments; catubhujaand four-handed, with conchshell, disc, club and lotus.
Because Gajendra, King of the elephants, had been touched directly by
the hands of the Supreme Personality of Godhead, he was immediately
freed of all material ignorance and bondage. Thus he received the
salvation of srpya-mukti, in which he achieved the same bodily
features as the Lord, being dressed in yellow garments and possessing
four hands.
If one is favored by the Supreme Personality of Godhead by having his
gross body touched by the Lord, his body turns into a spiritual body, and
he can go back home, back to Godhead. Gajendra assumed a spiritual
body when his body was touched by the Lord. Similarly, Dhruva Mahrja
assumed his spiritual body in this way. Arcan-paddhati, daily worship of
the Deity, provides an opportunity to touch the body of the Supreme
Personality of Godhead, and thus it enables one to be fortunate enough to
get a spiritual body and go back to Godhead. Not only by touching the
body of the Supreme Lord, but simply by hearing about His pastimes,
chanting His glories, touching His feet and offering worshipin other
words, by serving the Lord somehow or otherone is purified of material
contamination. This is the result of touching the Supreme Lord. One who
is a pure devotee (anybhilit-nyam [Bhakti-rasmta-sindhu 21.1.11]),

anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
2

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who acts according to the stra and the words of the Supreme Personality
of Godhead, certainly becomes purified. Like Gajendra, he assumes a
spiritual body and returns home, back to Godhead.
TEXT 7
sa vai prvam abhd rj
pyo dravia-sattama
indradyumna iti khyto
viu-vrata-paryaa
sathis elephant (Gajendra); vaiindeed; prvamformerly; abht
was; rja king; pyaof the country known as Pya; draviasat-tamathe best of those born in Dravia-dea, South India;
indradyumnaby the name Mahrja Indradyumna; itithus; khyta
celebrated; viu-vrata-paryaawho was a first-class Vaiava, always
engaged in the service of the Lord.
This Gajendra had formerly been a Vaiava and the king of the country
known as Pya, which is in the province of Dravia [South India]. In
his previous life, he was known as Indradyumna Mahrja.
TEXT 8
sa ekadrdhana-kla tmavn
ghta-mauna-vrata vara harim
ja-dharas tpasa pluto 'cyuta
samarcaym sa kulcalrama
sathat Indradyumna Mahrja; ekadonce upon a time; rdhanakleat the time of worshiping the Deity; tmavnengaged in
devotional service in meditation with great attention; ghtataken;
mauna-vratathe vow of silence (not talking with anyone); varam
the supreme controller; harimthe Personality of Godhead; jadharawith matted locks; tpasaalways engaged in austerity;

"One should render transcendental loving service to the Supreme Lord


Ka favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure
devotional service." Bhakti-rasmta-sindhu 1.1.11

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plutaalways merged in love for the Supreme Personality of Godhead;


acyutamthe infallible Lord; samarcaym sawas worshiping; kulcalaramahe made his rama in Kulcala (the Malaya Hills).
Indradyumna Mahrja retired from family life and went to the Malaya
Hills, where he had a small cottage for his rama. He wore matted
locks on his head and always engaged in austerities. Once, while
observing a vow of silence, he was fully engaged in the worship of the
Lord and absorbed in the ecstasy of love of Godhead.
TEXT 9
yadcchay tatra mah-ya muni
samgamac chiya-gaai paririta
ta vkya tm aktrhadika
rahasy upsnam i cukopa ha
yadcchayout of his own will (without being invited); tatrathere;
mah-yavery celebrated, well-known; muniAgastya Muni;
samgamatarrived; iya-gaaiby his disciples; paririta
surrounded; tamhim; vkyaseeing; tmsilent; akta-arhaadikamwithout offering a respectful reception; rahasiin a secluded
place; upsnamsitting in meditation; ithe great sage; cukopa
became very angry; hait so happened.
While Indradyumna Mahrja was engaged in ecstatic meditation,
worshiping the Supreme Personality of Godhead, the great sage Agastya
Muni arrived there, surrounded by his disciples. When the Muni saw
that Mahrja Indradyumna, who was sitting in a secluded place,
remained silent and did not follow the etiquette of offering him a
reception, he was very angry.
TEXT 10
tasm ima pam add asdhur
aya durtmkta-buddhir adya
viprvamant viat tamisra
yath gaja stabdha-mati sa eva
tasmaiunto Mahrja Indradyumna; imamthis; pamcurse; adt

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he gave; asdhunot at all gentle; ayamthis; durtmdegraded soul;


aktawithout education; buddhihis intelligence; adyanow; vipra
of a brhmaa; avamantinsulter; viatmlet him enter; tamisram
darkness; yathas; gajaan elephant; stabdha-matipossessing blunt
intelligence; sahe; evaindeed.
Agastya Muni then spoke this curse against the King: This King
Indradyumna is not at all gentle. Being low and uneducated, he has
insulted a brhmaa. May he therefore enter the region of darkness and
receive the dull, dumb body of an elephant.
An elephant is very strong, it has a very big body, and it can work very
hard and eat a large quantity of food, but its intelligence is not at all
commensurate with its size and strength. Thus in spite of so much bodily
strength, the elephant works as a menial servant for a human being.
Agastya Muni thought it wise to curse the King to become an elephant
because the powerful King did not receive Agastya Muni as one is obliged
to receive a brhmaa. Yet although Agastya Muni cursed Mahrja
Indradyumna to become an elephant, the curse was indirectly a
benediction, for by undergoing one life as an elephant, Indradyumna
Mahrja ended the reactions for all the sins of his previous life.
Immediately after the expiry of the elephant's life, he was promoted to
Vaikuhaloka to become a personal associate of the Supreme Personality
of Godhead, Nryaa, in a body exactly like that of the Lord. This is
called srpya-mukti.
TEXTS 11-12
r-uka uvca
eva aptv gato 'gastyo
bhagavn npa snuga
indradyumno 'pi rjarir
dia tad upadhrayan
panna kaujar yonim
tma-smti-vininm
hary-arcannubhvena
yad-gajatve 'py anusmti
r-uka uvcar ukadeva Gosvm said; evamthus; aptvafter

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cursing; gataleft that place; agastyaAgastya Muni; bhagavnso


powerful; npaO King; sa-anugawith his associates; indradyumna
King Indradyumna; apialso; rjarialthough he was a rjari;
diambecause of past deeds; tatthat curse; upadhrayan
considering; pannagot; kaujarmof an elephant; yonimthe
species; tma-smtiremembrance of one's identity; vininmwhich
destroys; harithe Supreme Personality of Godhead; arcanaanubhvenabecause of worshiping; yatthat; gajatvein the body of an
elephant; apialthough; anusmtithe opportunity to remember his
past devotional service.
ukadeva Gosvm continued: My dear King, after Agastya Muni had
thus cursed King Indradyumna, the Muni left that place along with his
disciples. Since the King was a devotee, he accepted Agastya Muni's
curse as welcome because it was the desire of the Supreme Personality
of Godhead. Therefore, although in his next life he got the body of an
elephant, because of devotional service he remembered how to worship
and offer prayers to the Lord.
This is the unique position of a devotee of the Supreme Personality of
Godhead. Although the King was cursed, he welcomed the curse because
a devotee is always aware that nothing can happen without the desire of
the Supreme Lord. Although the King was not at fault, Agastya Muni
cursed him, and when this happened the King considered it to be due to
his past misdeeds. Tat te 'nukamp susamkama (SB 10.14.8). This is
a practical example of how a devotee thinks. He regards any reverses in
life as blessings of the Supreme Personality of Godhead. Therefore,
instead of being agitated by such reverses, he continues his activities of
devotional service, and Ka takes care of him and enables him to be
promoted to the spiritual world, back to Godhead. If a devotee has to
suffer the reactions of his past misdeeds, the Supreme Lord arranges for
him to be given only a token of these reactions, and very soon he is freed
from all the reactions of material contamination. One should therefore
adhere to devotional service, and the Lord Himself will very soon see to
one's promotion to the spiritual world. A devotee should not be disturbed
by unfortunate circumstances, but must continue his regular program,
depending on the Lord for everything. The word upadhrayan,
"considering," is very significant in this verse. This word indicates that a
devotee knows what is what; he understands what is happening in

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material, conditional life.


TEXT 13
eva vimokya gaja-ytha-pam abja-nbhas
tenpi prada-gati gamitena yukta
gandharva-siddha-vibudhair upagyamnakarmdbhuta sva-bhavana garusano 'gt
evamthus; vimokyadelivering; gaja-ytha-pamthe King of the
elephants, Gajendra; abja-nbhathe Supreme Personality of Godhead,
from whose navel sprouts a lotus flower; tenaby him (Gajendra); api
also; prada-gatimthe position of the Lord's associate; gamitenawho
had already gotten; yuktaaccompanied; gandharvaby the denizens of
Gandharvaloka; siddhathe denizens of Siddhaloka; vibudhaiand by
all great learned sages; upagyamnawere being glorified; karma
whose transcendental activities; adbhutamall-wonderful; svabhavanamto His own abode; garua-sanasitting on the back of
Garua; agtreturned.
Upon delivering the King of the elephants from the clutches of the
crocodile, and from material existence, which resembles a crocodile, the
Lord awarded him the status of srpya-mukti. In the presence of the
Gandharvas, the Siddhas and the other demigods, who were praising
the Lord for His wonderful transcendental activities, the Lord, sitting
on the back of His carrier, Garua, returned to His all-wonderful abode
and took Gajendra with Him.
In this verse the word vimokya is significant. For a devotee, moka or
muktisalvationmeans getting the position of the Lord's associate. The
impersonalists are satisfied to get the liberation of merging in the
Brahman effulgence, but for a devotee, mukti (liberation) means not to
merge in the effulgence of the Lord, but to be directly promoted to the
Vaikuha planets and to become an associate of the Lord. In this regard,
there is a relevant verse in rmad-Bhgavatam (10.14.8):
tat te 'nukamp susamkamo
bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namas te
jveta yo mukti-pade sa dya-bhk

108

"One who seeks Your compassion and thus tolerates all kinds of adverse
conditions due to the karma of his past deeds, who engages always in
Your devotional service with his mind, words and body, and who always
offers obeisances unto You, is certainly a bona fide candidate for
liberation." A devotee who tolerates everything in this material world and
patiently executes his devotional service can become mukti-pade sa dyabhk, a bona fide candidate for liberation. The word dya-bhk refers to a
hereditary right to the Lord's mercy. A devotee must simply engage in
devotional service, not caring about material situations. Then he
automatically becomes a rightful candidate for promotion to
Vaikuhaloka. The devotee who renders unalloyed service to the Lord
gets the right to be promoted to Vaikuhaloka, just as a son inherits the
property of his father.
When a devotee gets liberation, he becomes free from material
contamination and engages as a servant of the Lord. This is explained in
rmad-Bhgavatam (2.10.6): muktir hitvnyath rpa svarpena
vyavasthiti. The word svarpa refers to srpya-muktigoing back
home, back to Godhead, and remaining the Lord's eternal associate,
having regained a spiritual body exactly resembling that of the Lord, with
four hands, holding the akha, cakra, gad and padma. The difference
between the mukti of the impersonalist and that of the devotee is that the
devotee is immediately appointed an eternal servant of the Lord, whereas
the impersonalist, although merging in the effulgence of the brahmajyoti,
is still insecure and therefore generally falls again to this material world.
ruhya kcchrea para pada tata patanty adho 'ndta-yumadaghraya (SB 10.2.32). Although the impersonalist rises to the Brahman
effulgence and enters into that effulgence, he has no engagement in the
service of the Lord, and therefore he is again attracted to materialistic
philanthropic activities. Thus he comes down to open hospitals and
educational institutions, feed poor men and perform similar materialistic
activities, which the impersonalist thinks are more precious than serving
the Supreme Personality of Godhead. Andta-yumad-aghraya. The
impersonalists do not think that the service of the Lord is more valuable
than serving the poor man or starting a school or hospital. Although they
say brahma satya jagan mithy"Brahman is real, and the material
world is false"they are nonetheless very eager to serve the false material
world and neglect the service of the lotus feet of the Supreme Personality
of Godhead.

109

TEXT 14
etan mah-rja taverito may
knubhvo gaja-rja-mokaam
svargya yaasya kali-kalmapaha
dusvapna-na kuru-varya vatm
etatthis; mah-rjaO King Parkit; tavaunto you; rita
described; mayby me; ka-anubhvathe unlimited potency of
Lord Ka (by which He can deliver a devotee); gaja-rja-mokaam
delivering the King of the elephants; svargyamgiving elevation to higher
planetary systems; yaasyamincreasing one's reputation as a devotee;
kali-kalmaa-apahamdiminishing the contamination of the Kali-yuga;
dusvapna-namcounteracting the causes of bad dreams; kuru-varya
O best among the Kurus; vatmof persons who hear this narration.
My dear King Parkit, I have now described the wonderful power of
Ka, as displayed when the Lord delivered the King of the elephants.
O best of the Kuru dynasty, those who hear this narration become fit to
be promoted to the higher planetary systems. Simply because of hearing
this narration, they gain a reputation as devotees, they are unaffected by
the contamination of Kali-yuga, and they never see bad dreams.
TEXT 15
yathnukrtayanty etac
chreyas-km dvijtaya
ucaya prtar utthya
dusvapndy-upantaye
yathwithout deviation; anukrtayantithey chant; etatthis narration
of the deliverance of Gajendra; reya-kmpersons who desire their
own auspiciousness; dvi-jtayathe twice-born (brhmaas, katriyas
and vaiyas); ucayaespecially the brhmaas, who are always clean;
prtain the morning; utthyaafter getting up from sleep; dusvapnadibeginning with sleeping badly at night; upantayeto counteract
all troublesome positions.
Therefore, after getting up from bed in the morning, those who desire
their own welfareespecially the brhmaas, katriyas, vaiyas and in
particular the brhmaa Vaiavasshould chant this narration as it is,

110

without deviation, to counteract the troubles of bad dreams.


Every verse in the Vedic literature, especially in the rmad-Bhgavatam
and Bhagavad-gt, is a Vedic mantra. Here the words yathnukrtayanti
are used to recommend that this literature be presented as it is.
Unscrupulous persons, however, deviate from the actual narration and
interpret the text in their own way with grammatical jugglery. Such
deviations are to be avoided. This is a Vedic injunction supported by
ukadeva Gosvm, one of the mahjanas, or authorities. He says,
yathnukrtayanti: one should recite the mantra as it is, without deviation,
for then one will be eligible to rise to the platform of all good fortune.
ukadeva Gosvm especially recommends that those who are brhmaas
(ucaya) recite all these mantras after rising from bed in the morning.
Because of sinful activities, at night we have bad dreams, which are very
troublesome. Indeed, Mahrja Yudhihira was obliged to see hell
because of a slight deviation from devotional service to the Lord.
Therefore, dusvapnabad dreamsoccur because of sinful activities. A
devotee sometimes accepts a sinful person as his disciple, and to
counteract the sinful reactions he accepts from the disciple, he has to see
a bad dream. Nonetheless, the spiritual master is so kind that in spite of
having bad dreams due to the sinful disciple, he accepts this troublesome
business for the deliverance of the victims of Kali-yuga. After initiation,
therefore, a disciple should be extremely careful not to commit again any
sinful act that might cause difficulties for himself and the spiritual master.
Before the Deity, before the fire, before the spiritual master and before the
Vaiavas, the honest disciple promises to refrain from all sinful activity.
Therefore he must not again commit sinful acts and thus create a
troublesome situation.
TEXT 16
idam ha hari prto
gajendra kuru-sattama
vat sarva-bhtn
sarva-bhta-mayo vibhu
idamthis; hasaid; harithe Supreme Personality of Godhead;
prtabeing pleased; gajendramunto Gajendra; kuru-sat-tamaO best
of the Kuru dynasty; vatmhearing; sarva-bhtnmin the presence
of everyone; sarva-bhta-mayaall-pervading Personality of Godhead;

111

vibhuthe great.
O best of the Kuru dynasty, the Supreme Personality of Godhead, the
Supersoul of everyone, being thus pleased, addressed Gajendra in the
presence of everyone there. He spoke the following blessings.
TEXTS 17-24
r-bhagavn uvca
ye m tv ca sara ceda
giri-kandara-knanam
vetra-kcaka-ven
gulmni sura-pdapn
gmni dhiyni
brahmao me ivasya ca
kroda me priya dhma
veta-dvpa ca bhsvaram
rvatsa kaustubha ml
gad kaumodak mama
sudarana pcajanya
supara patagevaram
ea ca mat-kal skm
riya dev mad-raym
brahma nradam i
bhava prahrdam eva ca
matsya-krma-varhdyair
avatrai ktni me
karmy ananta-puyni
srya soma hutanam
praava satyam avyakta
go-viprn dharmam avyayam
dkyar dharma-patn
soma-kayapayor api
gag sarasvat nand
klind sita-vraam

112

dhruva brahma-n sapta


puya-lok ca mnavn
utthypara-rtrnte
prayat susamhit
smaranti mama rpi
mucyante te 'haso 'khilt
r-bhagavn uvcathe Supreme Personality of Godhead said; yethose
who; mmMe; tvmyou; caalso; saralake; caalso; idamthis;
girihill (Trika Mountain); kandaracaves; knanamgardens;
vetraof cane; kcakahollow bamboo; venmand of another kind
of bamboo; gulmniclusters; sura-pdapncelestial trees; githe
peaks; imnithese; dhiyniabodes; brahmaaof Lord Brahm;
meof Me; ivasyaof Lord iva; caalso; kra-udamthe ocean of
milk; meMy; priyamvery dear; dhmaplace; veta-dvpamknown
as the white island; caalso; bhsvaramalways brilliant with spiritual
rays; rvatsamthe mark named rvatsa; kaustubhamthe Kaustubha
gem;
mlmgarland;
gadmclub;
kaumodakmknown
as
Kaumodak; mamaMy; sudaranamSudarana disc; pcajanyam
conchshell named Pcajanya; suparamGarua; pataga-varamthe
king of all birds; eamthe resting place ea Nga; caand; matkalmMy expanded part; skmmvery subtle; riyam devmthe
goddess of fortune; mat-raymall dependent upon Me; brahmam
Lord Brahm; nradam imthe great saint Nrada Muni; bhavamLord
iva; prahrdam eva caas well as Prahlda; matsyathe Matsya
incarnation; krmathe Krma incarnation; varhathe boar
incarnation; dyaiand so on; avatraiby different incarnations;
ktnidone;
meMy;
karmiactivities;
anantaunlimited;
puyniauspicious, pious; sryamthe sun-god; somamthe moongod; hutanamthe fire-god; praavamthe okra mantra; satyam
the Absolute Truth; avyaktamthe total material energy; go-viprnthe
cows and brhmaas; dharmamdevotional service; avyayamnever
ending; dkyathe daughters of Daka; dharma-patnbona fide
wives; somaof the moon-god; kayapayoand of the great i Kayapa;
apialso; gagmthe River Ganges; sarasvatmthe River Sarasvat;
nandmthe River Nand; klindmthe River Yamun; sita-vraam
the elephant Airvata; dhruvamDhruva Mahrja; brahma-ngreat
is; saptaseven; puya-loknextremely pious; caand; mnavn

113

human beings; utthyagetting up; apara-rtra-anteat the end of the


night; prayatbeing very careful; su-samhitwith concentrated
minds; smarantiremember; mamaMy; rpiforms; mucyanteare
delivered; tesuch persons; ahasafrom sinful reactions; akhiltof
all kinds.
The Supreme Personality of Godhead said: Freed from all sinful
reactions are those who rise from bed at the end of night, early in the
morning, and fully concentrate their minds with great attention upon
My form; your form; this lake; this mountain; the caves; the gardens;
the cane plants; the bamboo plants; the celestial trees; the residential
quarters of Me, Lord Brahm and Lord iva; the three peaks of Trika
Mountain, made of gold, silver and iron; My very pleasing abode [the
ocean of milk]; the white island, vetadvpa, which is always brilliant
with spiritual rays; My mark of rvatsa; the Kaustubha gem; My
Vaijayant garland; My club, Kaumodak; My Sudarana disc and
Pcajanya conchshell; My bearer, Garua, the king of the birds; My
bed, ea Nga; My expansion of energy the goddess of fortune; Lord
Brahm; Nrada Muni; Lord iva; Prahlda; My incarnations like
Matsya, Krma and Varha; My unlimited all-auspicious activities,
which yield piety to he who hears them; the sun; the moon; fire; the
mantra okra; the Absolute Truth; the total material energy; the cows
and brhmaas; devotional service; the wives of Soma and Kayapa,
who are all daughters of King Daka; the Rivers Ganges, Sarasvat,
Nand and Yamun [Klind]; the elephant Airvata; Dhruva Mahrja;
the seven is; and the pious human beings.
TEXT 25
ye m stuvanty anenga
pratibudhya nityaye
te prtyaye cha
dadmi vipul gatim
yethose who; mmunto Me; stuvantioffer prayers; anenain this
way; agaO King; pratibudhyagetting up; nia-atyayeat the end of
night; temfor them; pra-atyayeat the time of death; caalso;
ahamI; dadmigive; vipulmthe eternal, unlimited; gatim
transferral to the spiritual world.

114

My dear devotee, unto those who rise from bed at the end of night and
offer Me the prayers offered by you, I give an eternal residence in the
spiritual world at the end of their lives.
TEXT 26
r-uka uvca
ity diya hkea
prdhmya jalajottamam
harayan vibudhnkam
ruroha khagdhipam
r-uka uvcar ukadeva Gosvm said; itithus; diyaadvising;
hkeathe Supreme Personality of Godhead, known as Hkea;
prdhmyablowing; jala-ja-uttamamthe conchshell, the best of the
aquatics; harayanpleasing; vibudha-ankamthe host of demigods,
headed by Lord Brahm and Lord iva; rurohagot up; khagaadhipamon the back of Garua.
r ukadeva Gosvm continued: After giving this instruction, the
Lord, who is known as Hkea, bugled with His Pcajanya
conchshell, in this way pleasing all the demigods, headed by Lord
Brahm. Then He mounted the back of His carrier, Garua.

Thus end the Bhaktivedanta purports of the Eighth Canto, Fourth Chapter, of
the rmad-Bhgavatam, entitled "Gajendra Returns to the Spiritual World."

115

5. The Demigods Appeal to the Lord for Protection

This chapter describes the fifth and sixth Manus, and it also describes the
prayers of the demigods and the curse of Durvs Muni.
The brother of Tmasa, the fourth Manu, who has previously been
described, was the fifth Manu, Raivata. The sons of Raivata included
Arjuna, Bali and Vindhya. During the reign of this Manu, Indra, the King
of heaven, was known as Vibhu. Among the demigods were the
Bhtarayas, and among the seven is were Hirayarom, Vedair and
rdhvabhu. The i known as ubhra, by his wife, Vikuh, gave birth
to the Supreme Personality of Godhead, Vaikuha. This Supreme
Personality of Godhead manifested a Vaikuha planet at the request of
Ramdev. His power and activities are mentioned in the Third Canto.
The sixth Manu was Ckua, the son of Caku Manu. Among the sons of
the sixth Manu were Pru, Prua and Sudyumna. During the reign of
this Manu, Mantradruma was Indra, the King of the heavenly planets.
Among the demigods were the pyas, and among the seven is were
Havimn and Vraka. The wife of Vairja, whose name was
Devasambhti, gave birth to Ajita, an incarnation of the Supreme
Personality of Godhead. This Ajita, taking the shape of a tortoise and
holding the mountain known as Mandara on His back, churned the ocean
and produced nectar for the demigods.
Mahrja Parkit was very eager to hear about the churning of the ocean,
and therefore ukadeva Gosvm began to explain to him how the
demigods, having been cursed by Durvs Muni, were defeated in battle
by the asuras. When the demigods were deprived of their heavenly
kingdom, they went to the assembly house of Lord Brahm and informed
Lord Brahm of what had happened. Then Brahm, along with all the
demigods, went to the shore of the ocean of milk and offered prayers to
Krodakay Viu.
TEXT 1
r-uka uvca
rjann uditam etat te

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hare karmgha-nanam
gajendra-mokaa puya
raivata tv antara u
r-uka uvcar ukadeva Gosvm said; rjanO King; uditam
already described; etatthis; teunto you; hareof the Lord; karma
activity; agha-nanamby hearing which one can be freed from all
misfortune; gajendra-mokaamdeliverance of Gajendra, the King of the
elephants; puyamvery pious to hear and describe; raivatamabout
Raivata Manu; tubut; antaramin this millennium; ukindly hear
from me.
ukadeva Gosvm continued: O King, I have described to you the
pastime of Gajendra-mokaa, which is most pious to hear. By hearing
of such activities of the Lord, one can be freed from all sinful reactions.
Now please listen as I describe Raivata Manu.
TEXT 2
pacamo raivato nma
manus tmasa-sodara
bali-vindhydayas tasya
sut hrjuna-prvak
pacamathe fifth; raivataRaivata; nmaby the name; manu
Manu; tmasa-sodarathe brother of Tmasa Manu; baliBali;
vindhyaVindhya; dayaand so on; tasyahis; sutsons; ha
certainly; arjunaArjuna; prvakheading all the sons.
The brother of Tmasa Manu was the fifth Manu, named Raivata. His
sons were headed by Arjuna, Bali and Vindhya.
TEXT 3
vibhur indra sura-ga
rjan bhtaraydaya
hirayarom vedair
rdhvabhv-dayo dvij
vibhuVibhu; indrathe King of heaven; sura-gathe demigods;

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rjanO King; bhtaraya-dayaheaded by the Bhtarayas;


hirayaromHirayarom;
vedairVedair;
rdhvabhu
rdhvabhu; dayaand others; dvijthe brhmaas or is who
occupied the seven planets.
O King, in the millennium of Raivata Manu the King of heaven was
known as Vibhu, among the demigods were the Bhtarayas, and among
the seven brhmaas who occupied the seven planets were
Hirayarom, Vedair and rdhvabhu.
TEXT 4
patn vikuh ubhrasya
vaikuhai sura-sattamai
tayo sva-kalay jaje
vaikuho bhagavn svayam
patnthe wife; vikuhnamed Vikuh; ubhrasyaof ubhra;
vaikuhaiwith the Vaikuhas; sura-sat-tamaidemigods; tayoby
Vikuh and ubhra; sva-kalaywith plenary expansions; jaje
appeared; vaikuhathe Lord; bhagavnthe Supreme Personality of
Godhead; svayampersonally.
From the combination of ubhra and his wife, Vikuh, there appeared
the Supreme Personality of Godhead, Vaikuha, along with demigods
who were His personal plenary expansions.
TEXT 5
vaikuha kalpito yena
loko loka-namaskta
ramay prrthyamnena
devy tat-priya-kmyay
vaikuhaa Vaikuha planet; kalpitawas constructed; yenaby
whom; lokaplanet; loka-namasktaworshiped by all people;
ramayby Ram, the goddess of fortune; prrthyamnenabeing so
requested; devyby the goddess; tather; priya-kmyayjust to
please.

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Just to please the goddess of fortune, the Supreme Personality of


Godhead, Vaikuha, at her request, created another Vaikuha planet,
which is worshiped by everyone.
rla Vivantha Cakravart hkura remarks here that this Vaikuha
planet, like rmad-Bhgavatam, appears and is said to be born or created,
but both rmad-Bhgavatam and Vaikuha eternally exist beyond the
material universes, which are enveloped by eight kinds of coverings. As
described in the Second Canto, Lord Brahm saw Vaikuha before the
creation of the universe. Vrarghava crya mentions that this Vaikuha
is within the universe. It is situated above the mountain known as
Lokloka. This planet is worshiped by everyone.
TEXT 6
tasynubhva kathito
gu ca paramoday
bhaumn ren sa vimame
yo vior varayed gun
tasyaof the Supreme Personality of Godhead appearing as Vaikuha;
anubhvagreat activities; kathitawere explained; gu
transcendental qualities; caalso; parama-udaygreatly glorious;
bhaumnearthly; renparticles; sasomeone; vimamecan count;
yasuch a person; vioof Lord Viu; varayetcan count;
gunthe transcendental qualities.
Although the great activities and transcendental qualities of the
Supreme Personality of Godhead's various incarnations are wonderfully
described, sometimes we are unable to understand them. Yet everything
is possible for Lord Viu. If one could count the atoms of the universe,
then he could count the qualities of the Supreme Personality of
Godhead. But no one can count the atoms of the universe, nor can
anyone count the transcendental qualities of the Lord.
The Lord's glorious activities referred to in this connection took place
after His personal bodyguards Jaya and Vijaya became Daityas, having
been cursed by the great sages Sanaka, Santana, Sanat-kumra and
Sanandana. Jaya, as Hirayka, had to fight with Varhadeva, and that
same Varhadeva is mentioned in regard to the Raivata millennium. The

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fighting, however, took place during the reign of the first Manu,
Svyambhuva. Therefore according to some authorities there are two
Varhas. According to others, however, Varha appeared during the
regime of Svyambhuva Manu and stayed in the water until that of Raivata
Manu. Some may doubt that this could be possible, but the answer is that
everything is possible. If one could count the atoms within the universe,
one could count the qualities of Lord Viu. But the atoms of the universe
are impossible for anyone to count, and similarly no one can count the
transcendental qualities of the Lord.
TEXT 7
aha ca cakua putra
ckuo nma vai manu
pru-prua-sudyumnapramukh ckutmaj
ahathe sixth; caand; cakuaof Caku; putrathe son;
ckuaCkua; nmanamed; vaiindeed; manuManu; pru
Pru; pruaPrua; sudyumnaSudyumna; pramukhheaded by;
ckua-tma-jthe sons of Ckua.
The son of Caku known as Ckua was the sixth Manu. He had many
sons, headed by Pru, Prua and Sudyumna.
TEXT 8
indro mantradrumas tatra
dev pydayo ga
munayas tatra vai rjan
havimad-vrakdaya
indrathe King of heaven; mantradrumaknown as Mantradruma;
tatrain that sixth manvantara; devthe demigods; pya-dayathe
pyas and others; gathat assembly; munayathe seven sages;
tatrathere; vaiindeed; rjanO King; havimatof the name
Havimn; vraka-dayaVraka and others.
During the reign of Ckua Manu, the King of heaven was known as
Mantradruma. Among the demigods were the pyas, and among the
great sages were Havimn and Vraka.

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TEXT 9
tatrpi devasambhty
vairjasybhavat suta
ajito nma bhagavn
aena jagata pati
tatra apiagain in that sixth manvantara; devasambhtymby
Devasambhti; vairjasyaby her husband, Vairja; abhavatthere was;
sutaa son; ajita nmaby the name Ajita; bhagavnthe Supreme
Personality of Godhead; aenapartially; jagata patithe master of
the universe.
In this sixth manvantara millennium, Lord Viu, the master of the
universe, appeared in His partial expansion. He was begotten by Vairja
in the womb of his wife, Devasambhti, and His name was Ajita.
TEXT 10
payodhi yena nirmathya
sur sdhit sudh
bhramamo 'mbhasi dhta
krma-rpea mandara
payodhimthe ocean of milk; yenaby whom; nirmathyaby churning;
surmof the demigods; sdhitproduced; sudhnectar;
bhramamamoving here and there; ambhasiwithin the water;
dhtawas staying; krma-rpeain the form of a tortoise;
mandarathe mountain known as Mandara.
By churning the ocean of milk, Ajita produced nectar for the demigods.
In the form of a tortoise, He moved here and there, carrying on His back
the great mountain known as Mandara.
TEXTS 11-12
r-rjovca
yath bhagavat brahman
mathita kra-sgara
yad-artha v yata cdri
dadhrmbucartman

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yathmta surai prpta


ki cnyad abhavat tata
etad bhagavata karma
vadasva paramdbhutam
r-rj uvcaKing Parkit inquired; yathas; bhagavatby the
Supreme Personality of Godhead; brahmanO learned brhmaa;
mathitachurned; kra-sgarathe ocean of milk; yat-arthamwhat
was the purpose; veither; yatawherefrom, for what reason; ca
and; adrimthe mountain (Mandara); dadhrawas staying; ambucaratmanin the form of a tortoise; yathas; amtamnectar; suraiby
the demigods; prptamwas achieved; kimwhat; caand; anyat
other; abhavatbecame; tatathereafter; etatall these; bhagavataof
the Supreme Personality of Godhead; karmapastimes, activities;
vadasvakindly describe; parama-adbhutambecause they are so
wonderful.
King Parkit inquired: O great brhmaa, ukadeva Gosvm, why and
how did Lord Viu churn the ocean of milk? For what reason did He
stay in the water as a tortoise and hold up Mandara Mountain? How did
the demigods obtain the nectar, and what other things were produced
from the churning of the ocean? Kindly describe all these wonderful
activities of the Lord.
TEXT 13
tvay sakathyamnena
mahimn stvat pate
ntitpyati me citta
sucira tpa-tpitam
tvayby Your Holiness; sakathyamnenabeing described; mahimn
by all the glories; stvatm pateof the Supreme Personality of
Godhead, the master of the devotees; nanot; ati-tpyatiis sufficiently
satisfied; memy; cittamheart; suciramfor such a long time; tpaby
miseries; tpitambeing distressed.
My heart, which is disturbed by the three miserable conditions of
material life, is not yet sated with hearing you describe the glorious
activities of the Lord, the Supreme Personality of Godhead, who is the

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master of the devotees.


TEXT 14
r-sta uvca
sampo bhagavn eva
dvaipyana-suto dvij
abhinandya harer vryam
abhycau pracakrame
r-sta uvcar Sta Gosvm said; sampabeing questioned;
bhagavnukadeva Gosvm; evamthus; dvaipyana-sutathe son of
Vysadeva; dvi-jO brhmaas assembled here; abhinandya
congratulating Mahrja Parkit; hare vryamthe glories of the
Supreme Personality of Godhead; abhycaumto describe;
pracakrameendeavored.
r Sta Gosvm said: O learned brhmaas assembled here at
Naimiraya, when ukadeva Gosvm, the son of Dvaipyana, was
thus questioned by the King, he congratulated the King and then
endeavored to describe further the glories of the Supreme Personality of
Godhead.
TEXTS 15-16
r-uka uvca
yad yuddhe 'surair dev
badhyamn ityudhai
gatsavo nipatit
nottiheran sma bhria
yad durvsa pena
sendr loks trayo npa
nirk cbhavas tatra
neur ijydaya kriy
r-uka uvcar ukadeva Gosvm said; yadwhen; yuddhein the
fighting; asuraiby the demons; devthe demigods; badhyamn
besieged; ita-yudhaiby serpent weapons; gata-savaalmost dead;
nipatitsome of them having fallen; nanot; uttiherangot up

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again; smaso became; bhriathe majority of them; yadwhen;


durvsaof Durvs Muni; penawith the curse; sa-indrwith
Indra; lok trayathe three worlds; npaO King; nirkwithout
any material opulence; caalso; abhavanbecame; tatraat that time;
neucould not be performed; ijya-dayasacrifices; kriy
ritualistic ceremonies.
ukadeva Gosvm said: When the asuras, with their serpent weapons,
severely attacked the demigods in a fight, many of the demigods fell and
lost their lives. Indeed, they could not be revived. At that time, O King,
the demigods had been cursed by Durvs Muni, the three worlds were
poverty-stricken, and therefore ritualistic ceremonies could not be
performed. The effects of this were very serious.
It is described that while Durvs Muni was passing on the road, he saw
Indra on the back of his elephant and was pleased to offer Indra a garland
from his own neck. Indra, however, being too puffed up, took the garland,
and without respect for Durvs Muni, he placed it on the trunk of his
carrier elephant. The elephant, being an animal, could not understand the
value of the garland, and thus the elephant threw the garland between its
legs and smashed it. Seeing this insulting behavior, Durvs Muni
immediately cursed Indra to be poverty-stricken, bereft of all material
opulence. Thus the demigods, afflicted on one side by the fighting
demons and on the other by the curse of Durvs Muni, lost all the
material opulences in the three worlds.
To be extremely opulent in materialistic advancement is sometimes very
risky. The materially opulent person does not care about anyone, and thus
he commits offenses to great personalities, such as devotees and great
saints. This is the way of material opulence. As described by ukadeva
Gosvm, dhana-durmadndha: too much wealth makes one blind. This
happens even to Indra in his heavenly kingdom, and what to speak of
others in this material world? When one is materially opulent, he should
learn to be sober and well-behaved toward Vaiavas and saintly persons;
otherwise he will fall down.
TEXTS 17-18
nimyaitat sura-ga
mahendra-varudaya
ndhyagacchan svaya mantrair

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mantrayanto vinicitam
tato brahma-sabh jagmur
meror mrdhani sarvaa
sarva vijpay cakru
praat paramehine
nimyahearing; etatthis incident; sura-gaall the demigods;
mah-indraKing Indra; varua-dayaVarua and other demigods;
nanot; adhyagacchanreached; svayampersonally; mantraiby
deliberation; mantrayantadiscussing; vinicitama real conclusion;
tatathereupon; brahma-sabhmto the assembly of Lord Brahm;
jagmuthey went; meroof Sumeru Mountain; mrdhanion the top;
sarvaaall of them; sarvameverything; vijpaym cakruthey
informed; praatoffered obeisances; paramehineunto Lord
Brahm.
Lord Indra, Varua and the other demigods, seeing their lives in such a
state, consulted among themselves, but they could not find any
solution. Then all the demigods assembled and went together to the
peak of Sumeru Mountain. There, in the assembly of Lord Brahm, they
fell down to offer Lord Brahm their obeisances, and then they
informed him of all the incidents that had taken place.
TEXTS 19-20
sa vilokyendra-vyv-dn
nisattvn vigata-prabhn
lokn amagala-pryn
asurn ayath vibhu
samhitena manas
sasmaran purua param
uvcotphulla-vadano
devn sa bhagavn para
saLord Brahm; vilokyalooking over; indra-vyu-dnall the
demigods, headed by Lord Indra and Vyu; nisattvnbereft of all
spiritual potency; vigata-prabhnbereft of all effulgence; loknall the
three worlds; amagala-prynmerged into misfortune; asurnall the

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demons; ayathflourishing; vibhuLord Brahm, the supreme within


this material world; samhitenaby full adjustment; manasof the
mind; sasmaranremembering again and again; puruamthe Supreme
Person; paramtranscendental; uvcasaid; utphulla-vadanabrightfaced; devnunto the demigods; sahe; bhagavnthe most powerful;
paraof the demigods.
Upon seeing that the demigods were bereft of all influence and strength
and that the three worlds were consequently devoid of auspiciousness,
and upon seeing that the demigods were in an awkward position
whereas all the demons were flourishing, Lord Brahm, who is above all
the demigods and who is most powerful, concentrated his mind on the
Supreme Personality of Godhead. Thus being encouraged, he became
bright-faced and spoke to the demigods as follows.
After hearing from the demigods the real situation, Lord Brahm was very
much concerned because the demons were unnecessarily so powerful.
When demons become powerful, the entire world is placed in an
awkward position because demons are simply interested in their own
sense gratification and not in the welfare of the world. Demigods or
devotees, however, are concerned with the welfare of all living beings.
rla Rpa Gosvm, for example, left his ministership and went to
Vndvana for the benefit of the entire world (lokn hita-kriau). This
is the nature of a saintly person or demigod. Even impersonalists think of
the welfare of all people. Thus Brahm was very much concerned at
seeing the demons in power.
TEXT 21
aha bhavo yyam atho 'surdayo
manuya-tiryag-druma-gharma-jtaya
yasyvatra-kal-visarjit
vrajma sarve araa tam avyayam
ahamI; bhavaLord iva; yyamall of you demigods; athoas well
as; asura-dayademons and others; manuyathe human beings;
tiryakthe animals; drumathe trees and plants; gharma-jtayaas
well as the insects and germs born of perspiration; yasyaof whom (the
Supreme Personality of Godhead); avatraof the purua incarnation;
aaof His part and parcel, the gua-avatra, Brahm; kalof

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Brahm's sons; visarjitproduced by the generation; vrajmawe shall


go; sarveall of us; araamunto the shelter; tamunto the Supreme;
avyayamthe inexhaustible.
Lord Brahm said: I, Lord iva, all of you demigods, the demons, the
living entities born of perspiration, the living beings born of eggs, the
trees and plants sprouting from the earth, and the living entities born
from embryosall come from the Supreme Lord, from His incarnation
of rajo-gua [Lord Brahm, the gua-avatra] and from the great sages
[is] who are part of me. Let us therefore go to the Supreme Lord and
take shelter of His lotus feet.
Some creatures are born from embryos, some from perspiration, and some
from seeds. In this way, all living entities emanate from the gua-avatra
of the Supreme Personality of Godhead. Ultimately, the Supreme
Personality of Godhead is the shelter of all living entities.
TEXT 22
na yasya vadhyo na ca rakayo
nopekaydaraya-paka
tathpi sarga-sthiti-sayamrtha
dhatte raja-sattva-tamsi kle
nanot; yasyaby whom (the Lord); vadhyaanyone is to be killed;
nanor; caalso; rakayaanyone is to be protected; nanor;
upekayato be neglected; darayato be worshiped; pakapart;
tathpistill; sargacreation; sthitimaintenance; sayamaand
annihilation; arthamfor the sake of; dhatteHe accepts; rajapassion;
sattvagoodness; tamsiand ignorance; klein due course of time.
For the Supreme Personality of Godhead there is no one to be killed, no
one to be protected, no one to be neglected and no one to be worshiped.
Nonetheless, for the sake of creation, maintenance and annihilation
according to time, He accepts different forms as incarnations either in
the mode of goodness, the mode of passion or the mode of ignorance.
This verse explains that the Supreme Personality of Godhead is equal to
everyone. This is confirmed by the Lord Himself in Bhagavad-gt (9.29):
samo 'ha sarva-bhteu

127

na me dveyo 'sti na priya


ye bhajanti tu m bhakty
mayi te teu cpy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever
renders service unto Me in devotion is a friend, is in Me, and I am also a
friend to him." Although the Lord is impartial, He gives special attention
to His devotees. Therefore the Lord says in Bhagavad-gt (4.8):
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sambhavmi yuge yuge
"To deliver the pious and to annihilate the miscreants, as well as to
reestablish the principles of religion, I advent Myself millennium after
millennium." The Lord has nothing to do with anyone's protection or
destruction, but for the creation, maintenance and annihilation of this
material world He apparently has to act either in goodness, in passion or
in darkness. Actually, however, He is unaffected by these modes of
material nature. He is the Supreme Lord of everyone. As a king sometimes
punishes or rewards someone to maintain law and order, the Supreme
Personality of Godhead, although having nothing to do with the activities
of this material world, sometimes appears as various incarnations
according to the time, place and object.
TEXT 23
aya ca tasya sthiti-plana-kaa
sattva juasya bhavya dehinm
tasmd vrajma araa jagad-guru
svn sa no dhsyati a sura-priya
ayamthis period; caalso; tasyaof the Supreme Personality of
Godhead; sthiti-plana-kaathe time for maintenance, or for
establishing His rule; sattvamthe mode of goodness; juasya
accepting (now, without waiting); bhavyafor the increased
development or establishment; dehinmof all living entities who accept
material bodies; tasmttherefore; vrajmalet us take; araam
shelter; jagat-gurumat the lotus feet of the Supreme Personality of

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Godhead, who is the universal teacher; svnmHis own persons; sa


He (the Supreme Personality of Godhead); naunto us; dhsyatiwill
give; amthe good fortune we need; sura-priyabecause He is
naturally very dear to the devotees.
Now is the time to invoke the mode of goodness of the living entities
who have accepted material bodies. The mode of goodness is meant to
establish the Supreme Lord's rule, which will maintain the existence of
the creation. Therefore, this is the opportune moment to take shelter of
the Supreme Personality of Godhead. Because He is naturally very kind
and dear to the demigods, He will certainly bestow good fortune upon
us.
The material world is conducted by the three modes of nature, namely
sattva-gua, rajo-gua and tamo-gua. By rajo-gua everything material is
created, by sattva-gua everything material is maintained properly, and by
tamo-gua, when the creation is improperly situated, everything is
destroyed.
From this verse we can understand the situation of Kali-yuga, through
which we are now passing. Just before the beginning of Kali-yugaor, in
other words, at the end of Dvpara-yugaLord r Ka appeared and
left His instructions in the form of Bhagavad-gt, in which He asked all
living entities to surrender unto Him. Since the beginning of Kali-yuga,
however, people have practically been unable to surrender to the lotus
feet of Ka, and therefore, after some five thousand years, Ka came
again as r Caitanya Mahprabhu just to teach the entire world how to
surrender unto Him, unto r Ka, and thus be purified.
Surrendering unto the lotus feet of Ka means achieving complete
purification. Ka says in Bhagavad-gt (18.66):
sarva-dharmn parityajya
mm eka araa vraja
aha tv sarva-ppebhyo
mokayiymi m uca
"Abandon all varieties of religion and just surrender unto Me. I shall
deliver you from all sinful reaction. Do not fear." Thus as soon as one
surrenders unto the lotus feet of Ka, one certainly becomes free from
all contamination.

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Kali-yuga is full of contamination. This is described in the rmadBhgavatam (12.3.51):


kaler doa-nidhe rjann
asti hy eko mahn gua
krtand eva kasya
mukta-saga para vrajet
This age of Kali is full of unlimited faults. Indeed, it is just like an ocean
of faults (doa-nidhi). But there is one chance, one opportunity. Krtand
eva kasya mukta-saga para vrajet: simply by chanting the Hare
Ka mantra, one can be freed from the contamination of Kali-yuga and,
in his original spiritual body, can return home, back to Godhead. This is
the opportunity of Kali-yuga.
When Ka appeared, He gave His orders, and when Ka Himself
appeared as a devotee, as r Caitanya Mahprabhu, He showed us the
path by which to cross the ocean of Kali-yuga. That is the path of the Hare
Ka movement. When r Caitanya Mahprabhu appeared, He ushered
in the era for the sakrtana movement. It is also said that for ten
thousand years this era will continue. This means that simply by
accepting the sakrtana movement and chanting the Hare Ka mahmantra, the fallen souls of this Kali-yuga will be delivered. After the Battle
of Kuruketra, at which Bhagavad-gt was spoken, Kali-yuga continues
for 432,000 years, of which only 5,000 years have passed. Thus there is
still a balance of 427,000 years to come. Of these 427,000 years, the
10,000 years of the sakrtana movement inaugurated by r Caitanya
Mahprabhu 500 years ago provide the opportunity for the fallen souls of
Kali-yuga to take to the Ka consciousness movement, chant the Hare
Ka mah-mantra and thus be delivered from the clutches of material
existence and return home, back to Godhead.
Chanting of the Hare Ka mah-mantra is potent always, but it is
especially potent in this age of Kali. Therefore ukadeva Gosvm, while
instructing Mahrja Parkit, stressed this chanting of the Hare Ka
mantra.
kaler doa-nidhe rjann
asti hy eko mahn gua
krtand eva kasya
mukta-saga para vrajet

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"My dear King, although Kali-yuga is full of faults, there is still one good
quality about this age. It is that simply by chanting the Hare Ka mahmantra, one can become free from material bondage and be promoted to
the transcendental kingdom." (SB 12.3.51) Those who have accepted the
task of spreading the Hare Ka mah-mantra in full Ka consciousness
should take this opportunity to deliver people very easily from the
clutches of material existence. Our duty, therefore, is to follow the
instructions of r Caitanya Mahprabhu and preach the Ka
consciousness movement all over the world very sincerely. This is the best
welfare activity for the peace and prosperity of human society.
r Caitanya Mahprabhu's movement consists of spreading kasakrtana. Para vijayate r-ka-sakrtanam: "All glories to the r
Ka sakrtana!" Why is it so glorious? This has also been explained by
r Caitanya Mahprabhu. Ceto-darpaa-mrjanam: [Cc. Antya 20.12] by
the chanting of the Hare Ka mah-mantra, one's heart is cleansed. The
whole difficulty is that in this age of Kali there is no sattva-gua and no
clearance of the heart, and therefore people are making the mistake of
identifying with their bodies. Even the big philosophers and scientists
with whom we deal are practically all under the impression that they are
their bodies. The other day we were discussing a prominent philosopher,
Thomas Huxley, who was proud of being an Englishman. This means that
he was in the bodily conception of life. Everywhere we find this same
misunderstanding. As soon as one is in the bodily conception of life, one
is nothing but an animal like a cat or a dog (sa eva go-khara [SB
10.84.13]). Thus the most dangerous of the dirty things within our hearts
is this misidentification of the body as the self. Under the influence of this
misunderstanding, one thinks, "I am this body. I am an Englishman. I am
an Indian. I am an American. I am Hindu. I am Muslim." This
misconception is the strongest impediment, and it must be removed. That
is the instruction of Bhagavad-gt and of r Caitanya Mahprabhu.
Indeed, Bhagavad-gt begins with this instruction:
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara-prptir
dhras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to

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youth to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change." (Bg. 2.13)
Although the soul is within the body, nevertheless, because of
misunderstanding and animal propensities one accepts the body as the
self. Caitanya Mahprabhu therefore says, ceto-darpaa-mrjanam [Cc.
Antya 20.12]. To cleanse the core of the heart, which is full of
misunderstanding, is possible only through r-ka-sakrtana. The
leaders of the Ka consciousness movement should very seriously take
this opportunity to be kind to the fallen souls by delivering them from the
misunderstanding of materialistic life.
One cannot be happy in any way within this material world. As stated in
Bhagavad-gt (8.16):
brahma-bhuvanl lok
punar vartino 'rjuna
"From the highest planet in this material world down to the lowest, all are
places of misery wherein repeated birth and death take place." Therefore,
not to speak of going to the moon, even if one is promoted to the highest
planetary system, Brahmaloka, there cannot be any happiness in this
material world. If one actually wants happiness, one must go to the
spiritual world. The material world is characterized by a struggle for
existence, and survival of the fittest is a well-known principle, but the
poor souls of this material world do not know what is survival and who is
fit. Survival does not mean that one should die; survival means that one
should not die, but should enjoy an everlastingly blissful life of
knowledge. This is survival. The Ka consciousness movement is meant
to make every person fit for survival. Indeed, it is meant to stop the
struggle for existence. The rmad-Bhgavatam and Bhagavad-gt give
definite directions on how to stop the struggle for existence and how to
survive in eternal life. The sakrtana movement, therefore, is a great
opportunity. Simply by hearing Bhagavad-gt and chanting the Hare
Ka mah-mantra, one becomes completely purified. Thus the struggle
for existence ceases, and one goes back home, back to Godhead.
TEXT 24
r-uka uvca
ity bhya surn vedh

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saha devair arindama


ajitasya pada skj
jagma tamasa param
r-uka uvcar ukadeva Gosvm said; itithus; bhyatalking;
surnunto the demigods; vedhLord Brahm, who is the head of this
universe and who gives everyone good sense in Vedic knowledge; saha
with; devaithe demigods; arim-damaO Mahrja Parkit, subduer of
all kinds of enemies (such as the senses); ajitasyaof the Supreme
Personality of Godhead; padamto the place; sktdirectly; jagma
went; tamasathe world of darkness; paramtranscendental to,
beyond.
O Mahrja Parkit, subduer of all enemies, after Lord Brahm finished
speaking to the demigods, he took them with him to the abode of the
Supreme Personality of Godhead, which is beyond this material world.
The Lord's abode is on an island called vetadvpa, which is situated in
the ocean of milk.
Mahrja Parkit is addressed here as arindama, "subduer of all enemies."
Not only do we have enemies outside of our bodies, but within our bodies
there are many enemies, such as lusty desires, anger and greed. Mahrja
Parkit is specifically addressed as arindama because in his political life
he was able to subdue all kinds of enemies, and even though he was a
young king, as soon as he heard that he was going to die within seven
days, he immediately left his kingdom. He did not follow the dictates of
enemies within his body, such as lust, greed and anger. He was not at all
angry with the muni's son who had cursed him. Rather, he accepted the
curse and prepared for his death in the association of ukadeva Gosvm.
Death is inevitable; no one can surpass the force of death. Therefore
Mahrja Parkit, while fully alive, wanted to hear rmad-Bhgavatam.
He is consequently addressed here as arindama.
Another word, sura-priya, is also significant. Although Ka, the
Supreme Personality of Godhead, is equal toward everyone, He is
especially inclined toward His devotees (ye bhajanti tu m bhakty mayi
te teu cpy aham). The devotees are all demigods. There are two kinds of
men within this world. One is called the deva, and the other is called the
asura. The Padma Pura states:

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dvau bhta-sargau loke 'smin


daiva sura eva ca
viu-bhakta smto daiva
suras tad-viparyaya
Anyone who is a devotee of Lord Ka is called a deva, and others, even
though they may be devotees of demigods, are called asuras. Rvaa, for
example, was a great devotee of Lord iva, but he is described as an asura.
Similarly, Hirayakaipu is described as a great devotee of Lord Brahm,
yet he was also an asura. Therefore, only the devotee of Lord Viu is
called sura, not asura. Lord Ka is very much pleased with His devotees,
even if they are not on the topmost stage of devotional service. Even on
the lower stages of devotional service one is transcendental, and if one
continues with devotional life, he continues to be a deva or sura. If one
continues in this way, Ka will always be pleased with him and will give
him all instructions so that he may very easily return home, back to
Godhead.
Concerning ajitasya padam, the abode of the Supreme Personality of
Godhead in the milk ocean of this material world, rla Vivantha
Cakravart hkura says: pada krodadhi-stha-vetadvpa tamasa
prakte param. The island known as vetadvpa, which is in the ocean of
milk, is transcendental. It has nothing to do with this material world. A
city government may have a rest house where the governor and important
government officers stay. Such a rest house is not an ordinary house.
Similarly, although vetadvpa, which is in the ocean of milk, is in this
material world, it is para padam, transcendental.
TEXT 25
tatrda-svarpya
ruta-prvya vai prabhu
stutim abrta daivbhir
grbhis tv avahitendriya
tatrathere (at the Lord's abode known as vetadvpa); adasvarpyaunto the Supreme Personality of Godhead, who was not seen
even by Lord Brahm; ruta-prvyabut who was heard about from the
Vedas; vaiindeed; prabhuLord Brahm; stutimprayers derived from
Vedic literature; abrtaperformed; daivbhiby prayers mentioned in

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the Vedic literature or offered by persons strictly following Vedic


principles; grbhiby such sound vibrations or songs; tuthen; avahitaindriyafixed in mind, without deviation.
There [at vetadvpa], Lord Brahm offered prayers to the Supreme
Personality of Godhead, even though he had never seen the Supreme
Lord. Simply because Lord Brahm had heard about the Supreme
Personality of Godhead from Vedic literature, with a fixed mind he
offered the Lord prayers as written or approved by Vedic literature.
It is said that when Brahm and the other demigods go to see the Supreme
Personality of Godhead in vetadvpa, they cannot directly see Him, but
their prayers are heard by the Lord, and the needful action is taken. This
we have seen in many instances. The word ruta-prvya is significant.
We get experience by directly seeing or by hearing. If it is not possible to
see someone directly, we can hear about him from authentic sources.
Sometimes people ask whether we can show them God. This is ludicrous.
It is not necessary for one to see God before he can accept God. Our
sensory perception is always incomplete. Therefore, even if we see God,
we may not be able to understand Him. When Ka was on earth, many,
many people saw Him but could not understand that He is the Supreme
Personality of Godhead. Avajnanti m mh mnu tanum ritam
[Bg. 9.11]. Even though the rascals and fools saw Ka personally, they
could not understand that He is the Supreme Personality of Godhead.
Even upon seeing God personally, one who is unfortunate cannot
understand Him. Therefore we have to hear about God, Ka, from the
authentic Vedic literature and from persons who understand the Vedic
version properly. Even though Brahm had not seen the Supreme
Personality of Godhead before, he was confident that the Lord was there
in vetadvpa. Thus he took the opportunity to go there and offer prayers
to the Lord.
These prayers were not ordinary concocted prayers. Prayers must be
approved by Vedic literature, as indicated in this verse by the words
daivbhir grbhi. In our Ka consciousness movement we do not allow
any song that has not been approved or sung by bona fide devotees. We
cannot allow cinema songs to be sung in the temple. We generally sing
two songs. One is r-ka-caitanya prabhu nitynanda r-advaita
gaddhara rvsdi-gaura-bhakta-vnda. This is bona fide. It is always
mentioned in the Caitanya-caritmta, and it is accepted by the cryas.

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The other, of course, is the mah-mantraHare Ka, Hare Ka, Ka


Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. We
may also sing the songs of Narottama dsa hkura, Bhaktivinoda
hkura and Locana dsa hkura, but these two songs"r-kacaitanya" and the Hare Ka mah-mantraare sufficient to please the
Supreme Personality of Godhead, although we cannot see Him. Seeing the
Lord is not as important as appreciating Him from the authentic literature
or the authentic statements of authorized persons.
TEXT 26
r-brahmovca
avikriya satyam anantam dya
guh-aya nikalam apratarkyam
mano-'grayna vacasnirukta
nammahe deva-vara vareyam
r-brahm uvcaLord Brahm said; avikriyamunto the Personality of
Godhead, who never changes (as opposed to material existence);
satyamthe eternal supreme truth; anantamunlimited; dyamthe
original cause of all causes; guh-ayampresent in everyone's heart;
nikalamwithout any decrease in potency; apratarkyaminconceivable,
not within the jurisdiction of material arguments; mana-agraynam
more quick than the mind, inconceivable to mental speculation; vacas
by jugglery of words; aniruktamindescribable; nammaheall of us
demigods offer our respectful obeisances; deva-varamunto the Supreme
Lord, who is not equaled or surpassed by anyone; vareyamthe
supreme worshipable, who is worshiped by the Gyatr mantra.
Lord Brahm said: O Supreme Lord, O changeless, unlimited supreme
truth. You are the origin of everything. Being all-pervading, You are in
everyone's heart and also in the atom. You have no material qualities.
Indeed, You are inconceivable. The mind cannot catch You by
speculation, and words fail to describe You. You are the supreme
master of everyone, and therefore You are worshipable for everyone.
We offer our respectful obeisances unto You.
The Supreme Personality of Godhead is not anything of material creation.
Everything material must change from one form to anotherfor example,
from earth to earthen pot and from earthen pot to earth again. All our

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creations are temporary, impermanent. The Supreme Personality of


Godhead, however, is eternal, and similarly the living entities, who are
parts of Him, are also eternal (mamaivo jva-loke jva-bhta santana
[Bg. 15.7]). The Supreme Personality of Godhead is santana, eternal, and
the individual living entities are also eternal. The difference is that Ka,
or God, is the supreme eternal, whereas the individual souls are minute,
fragmental eternals. As stated in Bhagavad-gt (13.3), ketra-ja cpi
m viddhi sarva-ketreu bhrata. Although the Lord is a living being and
the individual souls are living beings, the Supreme Lord, unlike the
individual souls, is vibhu, all-pervading, and ananta, unlimited. The Lord
is the cause of everything. The living entities are innumerable, but the
Lord is one. No one is greater than Him, and no one is equal to Him. Thus
the Lord is the supreme worshipable object, as understood from the Vedic
mantras (na tat-sama cbhyadhika ca dyate). The Lord is supreme
because no one can evaluate Him by mental speculation or jugglery of
words. The Lord can travel more quickly than the mind. In the rutimantras of opaniad it is said:
anejad eka manaso javyo
nainad dev pnuvan prvam arat
tad dhvato 'nyn atyeti tihat
tasminn apo mtariv dadhti
"Although fixed in His abode, the Personality of Godhead is swifter than
the mind and can overcome all others running. The powerful demigods
cannot approach Him. Although in one place, He controls those who
supply the air and rain. He surpasses all in excellence." (opaniad 4)
Thus the Supreme is never to be equaled by the subordinate living
entities.
Because the Lord is situated in everyone's heart and the individual living
entity is not, never should the individual living entity be equated with the
Supreme Lord. In Bhagavad-gt (15.15) the Lord says, sarvasya cha
hdi sannivia: "I am situated in everyone's heart." This does not mean,
however, that everyone is equal to the Lord. In the ruti-mantras it is also
said, hdi hy ayam tm pratihita. In the beginning of rmadBhgavatam it is said, satya para dhmahi [SB 1.1.1]. The Vedic
mantras say, satya jnam anantam and nikala nikriya nta
niravadyam. God is supreme. Although naturally He does not do

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anything, He is doing everything. As the Lord says in Bhagavad-gt:


may tatam ida sarva
jagad avyakta-mrtin
mat-sthni sarva-bhtni
na cha tev avasthita
"By Me, in My unmanifested form, this entire universe is pervaded. All
beings are in Me, but I am not in them." (Bg. 9.4)
maydhyakea prakti
syate sacarcaram
hetunnena kaunteya
jagad viparivartate
"This material nature, working under My direction, O son of Kunt, is
producing all moving and unmoving beings. By its rule this manifestation
is created and annihilated again and again." (Bg. 9.10) Thus although the
Lord is silent in His abode, He is doing everything through His different
energies (parsya aktir vividhaiva ryate [Cc. Madhya 13.65, purport]).
All the Vedic mantras, or ruti-mantras, are included in this verse spoken
by Lord Brahm, for Brahm and his followers, the Brahma-sampradya,
understand the Supreme Personality of Godhead through the parampar
system. We have to gain understanding through the words of our
predecessors. There are twelve mahjanas, or authorities, of whom
Brahm is one.
svayambhr nrada ambhu
kumra kapilo manu
prahldo janako bhmo
balir vaiysakir vayam
(SB 6.3.20)
We belong to the disciplic succession of Brahm, and therefore we are
known as the Brahma-sampradya. As the demigods follow Lord Brahm
to understand the Supreme Personality of Godhead, we also have to
follow the authorities of the parampar system to understand the Lord.
TEXT 27

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vipacita pra-mano-dhiytmanm
arthendriybhsam anidram avraam
chytapau yatra na gdhra-pakau
tam akara kha tri-yuga vrajmahe
vipacitamunto the omniscient; prahow the living force is working;
manahow the mind is working; dhiyahow the intelligence is
working; tmanmof all living entities; arthathe objects of the senses;
indriyathe senses; bhsamknowledge; anidramalways awake and
free from ignorance; avraamwithout a material body subject to pains
and pleasures; chy-tapauthe shelter for all who are suffering from
ignorance; yatrawherein; nanot; gdhra-pakaupartiality toward
any living being; tamunto Him; akaraminfallible; khamallpervading like the sky; tri-yugamappearing with six opulences in three
yugas (Satya, Tret and Dvpara); vrajmaheI take shelter.
The Supreme Personality of Godhead directly and indirectly knows
how everything, including the living force, mind and intelligence, is
working under His control. He is the illuminator of everything and has
no ignorance. He does not have a material body subject to the reactions
of previous activities, and He is free from the ignorance of partiality and
materialistic education. I therefore take shelter of the lotus feet of the
Supreme Lord, who is eternal, all-pervading and as great as the sky and
who appears with six opulences in three yugas [Satya, Tret and
Dvpara].
In the beginning of rmad-Bhgavatam the Supreme Personality of
Godhead is described in this way: janmdy asya yato'nvayd itarata
crthev abhija [SB 1.1.1]. The Lord is the origin of all emanations, and
He directly and indirectly knows everything about all the activities within
His creation. Therefore the Lord is addressed here as vipacitam, one who
is full of all knowledge or who knows everything. The Lord is the
Supreme Soul, and He knows everything about the living entities and
their senses.
The word anidram, meaning "always awake and free from ignorance," is
very important in this verse. As stated in Bhagavad-gt (15.15), matta
smtir jnam apohana ca: it is the Lord who gives intelligence to
everyone and who causes everyone to forget. There are millions and
millions of living entities, and the Lord gives them directions. Therefore

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He has no time to sleep, and He is never in ignorance of our activities.


The Lord is the witness of everything; He sees what we are doing at every
moment. The Lord is not covered by a body resulting from karma. Our
bodies are formed as a result of our past deeds (karma daiva-netrea [SB
3.31.1]), but the Supreme Personality of Godhead does not have a
material body, and therefore He has no avidy, ignorance. He does not
sleep, but is always alert and awake.
The Supreme Lord is described as tri-yuga because although He appeared
variously in Satya-yuga, Tret-yuga and Dvpara-yuga, when He appeared
in Kali-yuga He never declared Himself the Supreme Personality of
Godhead.
ka-vara tvika
sgopgstra-pradam
The Lord appears in Kali-yuga as a devotee. Thus although He is Ka,
He chants the Hare Ka mantra like a devotee. Still, rmad-Bhgavatam
(11.5.32) recommends:
yajai sakrtana-pryair
yajanti hi sumedhasa
r Caitanya Mahprabhu, whose complexion is not black like that of
Ka but is golden (tvikam), is the Supreme Personality of Godhead.
He is accompanied by associates like Nitynanda, Advaita, Gaddhara and
rvsa. Those who are sufficiently intelligent worship this Supreme
Personality of Godhead by performing sakrtana-yaja. In this
incarnation, the Supreme Lord declares Himself not to be the Supreme
Lord, and therefore He is known as Tri-yuga.
TEXT 28
ajasya cakra tv ajayeryama
manomaya pacadaram u
tri-nbhi vidyuc-calam aa-nemi
yad-akam hus tam ta prapadye
ajasyaof the living being; cakramthe wheel (the cycle of birth and
death in this material world); tubut; ajayby the external energy of
the Supreme Lord; ryamamgoing around with great force; mana-

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mayamwhich is nothing but a mental creation depending chiefly on the


mind; pacadaafifteen; arampossessing spokes; uvery quick; trinbhihaving three naves (the three modes of material nature); vidyut
like electricity; calammoving; aa-nemimade of eight fellies (the
eight external energies of the Lord-bhmir po 'nalo vyu, etc.); yat
who; akamthe hub; huthey say; tamunto Him; tamthe fact;
prapadyelet us offer our respectful obeisances.
In the cycle of material activities, the material body resembles the
wheel of a mental chariot. The ten senses [five for working and five for
gathering knowledge] and the five life airs within the body form the
fifteen spokes of the chariot's wheel. The three modes of nature
[goodness, passion and ignorance] are its center of activities, and the
eight ingredients of nature [earth, water, fire, air, sky, mind,
intelligence and false ego] comprise the rim of the wheel. The external,
material energy moves this wheel like electrical energy. Thus the wheel
revolves very quickly around its hub or central support, the Supreme
Personality of Godhead, who is the Supersoul and the ultimate truth.
We offer our respectful obeisances unto Him.
The cycle of repeated birth and death is figuratively described herein. As
stated in Bhagavad-gt (7.5):
apareyam itas tv any
prakti viddhi me parm
jva-bht mah-bho
yayeda dhryate jagat
The entire world is going on because the living entity, who is part and
parcel of the Supreme Lord, is utilizing the material energy. Under the
clutches of the material energy, the jvtm is revolving on the wheel of
birth and death under the direction of the Supreme Personality of
Godhead. The central point is the Supersoul. As explained in Bhagavadgt (18.61):
vara sarva-bhtn
hd-dee 'rjuna tihati
bhrmayan sarva-bhtni
yantrrhni myay

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"The Supreme Lord is situated in everyone's heart, O Arjuna, and is


directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy." The material body of the living
entity is a result of the conditioned soul's activities, and because the
supporter is the Supersoul, the Supersoul is the true reality. Every one of
us, therefore, should offer respectful obeisances to this central reality.
One should not be misguided by the activities of this material world and
forget the central point, the Absolute Truth. That is the instruction given
here by Lord Brahm.
TEXT 29
ya eka-vara tamasa para tad
alokam avyaktam ananta-pram
s cakropasuparam enam
upsate yoga-rathena dhr
yathe Supreme Personality of Godhead who; eka-varamabsolute,
situated in pure goodness; tamasato the darkness of the material
world; paramtranscendental; tatthat; alokamwho cannot be seen;
avyaktamnot manifested; ananta-pramunlimited, beyond the
measurement of material time and space; sm cakrasituated; upasuparamon the back of Garua; enamHim; upsateworship; yogarathenaby the vehicle of mystic yoga; dhrpersons who are sober,
undisturbed by material agitation.
The Supreme Personality of Godhead is situated in pure goodness
[uddha-sattva], and therefore He is eka-varathe okra [praava].
Because the Lord is beyond the cosmic manifestation, which is
considered to be darkness, He is not visible to material eyes.
Nonetheless, He is not separated from us by time or space, but is
present everywhere. Seated on His carrier, Garua, He is worshiped by
means of mystical yogic power by those who have achieved freedom
from agitation. Let us all offer our respectful obeisances unto Him.
Sattva viuddha vasudeva-abditam (SB 4.3.23). In this material world,
the three modes of material naturegoodness, passion and ignorance
prevail. Among these three, goodness is the platform of knowledge, and
passion brings about a mixture of knowledge and ignorance, but the mode
of ignorance is full of darkness. Therefore the Supreme Personality of

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Godhead is beyond darkness and passion. He is on the platform where


goodness or knowledge is not disturbed by passion and ignorance. This is
called the vasudeva platform. It is on this platform of vasudeva that
Vsudeva, or Ka, can appear. Thus Ka appeared on this planet as
the son of Vasudeva. Because the Lord is situated beyond the three modes
of material nature, He is unseen by those who are dominated by these
three modes. One must therefore become dhra, or undisturbed by the
modes of material nature. The process of yoga may be practiced by one
who is free from the agitation of these modes. Therefore yoga is defined in
this way: yoga indriya-sayama. As previously explained, we are
disturbed by the indriyas, or senses. Moreover, we are agitated by the
three modes of material nature, which are imposed upon us by the
external energy. In conditional life, the living entity moves turbulently in
the whirlpool of birth and death, but when one is situated on the
transcendental platform of viuddha-sattva, pure goodness, he can see the
Supreme Personality of Godhead, who sits on the back of Garua. Lord
Brahm offers his respectful obeisances unto that Supreme Lord.
TEXT 30
na yasya kactititarti my
yay jano muhyati veda nrtham
ta nirjittmtma-gua parea
namma bhteu sama carantam
nanot; yasyaof whom (the Supreme Personality of Godhead); kaca
anyone; atititartiis able to overcome; mymthe illusory energy;
yayby whom (by the illusory energy); janapeople in general;
muhyatibecome bewildered; vedaunderstand; nanot; arthamthe
aim of life; tamunto Him (the Supreme Personality of Godhead);
nirjitacompletely controlling; tmthe living entities; tma-guam
and His external energy; para-amthe Lord, who is transcendentally
situated; nammawe offer our respectful obeisances; bhteuunto all
living beings; samamequally situated, or equipoised; carantam
controlling or ruling them.
No one can overcome the Supreme Personality of Godhead's illusory
energy [my], which is so strong that it bewilders everyone, making
one lose the sense to understand the aim of life. That same my,
however, is subdued by the Supreme Personality of Godhead, who rules

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everyone and who is equally disposed toward all living entities. Let us
offer our obeisances unto Him.
The prowess of the Supreme Personality of Godhead, Viu, certainly
controls all living entities, so much so that the living entities have
forgotten the aim of life. Na te vidu svrtha-gati hi vium: [SB 7.5.31]
the living entities have forgotten that the aim of life is to go back home,
back to Godhead. The external energy of the Supreme Personality of
Godhead gives all conditioned souls what appears to be an opportunity to
be happy within this material world, but that is my; in other words, it is
a dream that is never to be fulfilled. Thus every living being is illusioned
by the external energy of the Supreme Lord. That illusory energy is
undoubtedly very strong, but she is fully under the control of the
transcendental person who is described in this verse as paream, the
transcendental Lord. The Lord is not a part of the material creation, but is
beyond the creation. Therefore, not only does He control the conditioned
souls through His external energy, but He also controls the external
energy itself. Bhagavad-gt clearly says that the strong material energy
controls everyone and that getting out of her control is extremely
difficult. That controlling energy belongs to the Supreme Personality of
Godhead and works under His control. The living entities, however, being
subdued by the material energy, have forgotten the Supreme Personality
of Godhead.
TEXT 31
ime vaya yat-priyayaiva tanv
sattvena s bahir-antar-vi
gati na skmm aya ca vidmahe
kuto 'surdy itara-pradhn
imethese; vayamwe (the demigods); yatto whom; priyay
appearing very near and dear; evacertainly; tanvthe material body;
sattvenaby the mode of goodness; screated; bahi-anta-vi
although fully aware, internally and externally; gatimdestination; na
not; skmmvery subtle; ayagreat saintly persons; caalso;
vidmaheunderstand; kutahow; asura-dythe demons and
atheists; itarawho are insignificant in their identities; pradhn
although they are leaders of their own societies.

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Since our bodies are made of sattva-gua, we, the demigods, are
internally and externally situated in goodness. All the great saints are
also situated in that way. Therefore, if even we cannot understand the
Supreme Personality of Godhead, what is to be said of those who are
most insignificant in their bodily constitutions, being situated in the
modes of passion and ignorance? How can they understand the Lord?
Let us offer our respectful obeisances unto Him.
Atheists and demons cannot understand the Supreme Personality of
Godhead, although He is situated within everyone. For them the Lord
finally appears in the form of death, as confirmed in Bhagavad-gt
(mtyu sarva-hara cham [Bg. 10.34]). Atheists think that they are
independent, and therefore they do not care about the supremacy of the
Lord, yet the Lord asserts His supremacy when He overcomes them as
death. At the time of death, their attempts to use their so-called scientific
knowledge and philosophical speculation to deny the supremacy of the
Lord cannot work. Hirayakaipu, for example, was an exalted
representative of the atheistic class of men. He always challenged the
existence of God, and thus he became inimical even toward his own son.
Everyone was afraid of Hirayakaipu's atheistic principles. Nonetheless,
when Lord Nsihadeva appeared in order to kill him, Hirayakaipu's
atheistic principles could not save him. Lord Nsihadeva killed
Hirayakaipu and took away all his power, influence and pride. Atheistic
men, however, never understand how everything they create is
annihilated. The Supersoul is situated within them, but because of the
predominance of the modes of passion and ignorance, they cannot
understand the supremacy of the Lord. Even the demigods, the devotees,
who are transcendentally situated or situated on the platform of goodness,
are not fully aware of the qualities and position of the Lord. How then can
the demons and atheists understand the Supreme Personality of Godhead?
It is not possible. Therefore, to gain this understanding, the demigods,
headed by Lord Brahm, offered their respectful obeisances to the Lord.
TEXT 32
pdau mahya sva-ktaiva yasya
catur-vidho yatra hi bhta-sarga
sa vai mah-prua tma-tantra
prasdat brahma mah-vibhti

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pdauHis lotus feet; mahthe earth; iyamthis; sva-ktacreated by


Himself; evaindeed; yasyaof whom; catu-vidhaof four kinds of
living entities; yatrawherein; hiindeed; bhta-sargamaterial
creation; saHe; vaiindeed; mah-pruathe Supreme Person;
tma-tantraself-sufficient; prasdatmmay He be merciful to us;
brahmathe greatest; mah-vibhtiwith unlimited potency.
On this earth there are four kinds of living entities, who are all created
by Him. The material creation rests on His lotus feet. He is the great
Supreme Person, full of opulence and power. May He be pleased with
us.
The word mah refers to the five material elementsearth, water, air, fire
and skywhich rest upon the lotus feet of the Supreme Personality of
Godhead. Mahat-pada puya-yao murre. The mahat-tattva, the total
material energy, rests on His lotus feet, for the cosmic manifestation is but
another opulence of the Lord. In this cosmic manifestation there are four
kinds of living entitiesjaryu ja (those born from embryos), aa ja
(those born from eggs), sveda ja (those born from perspiration), and
udbhijja (those born from seeds). Everything is generated from the Lord,
as confirmed in the Vednta-stra (janmdy asya yata [SB 1.1.1]). No one
is independent, but the Supreme Soul is completely independent. Janmdy
asya yato 'nvayd itarata crthev abhija sva-r. The word sva-r
means "independent." We are dependent, whereas the Supreme Lord is
completely independent. Therefore the Supreme Lord is the greatest of all.
Even Lord Brahm, who created the cosmic manifestation, is but another
opulence of the Supreme Personality of Godhead. The material creation is
activated by the Lord, and therefore the Lord is not a part of the material
creation. The Lord exists in His original, spiritual position. The universal
form of the Lord, vairja-mrti, is another feature of the Supreme
Personality of Godhead.
TEXT 33
ambhas tu yad-reta udra-vrya
sidhyanti jvanty uta vardhamn
lok yato 'thkhila-loka-pl
prasdat na sa mah-vibhti
ambhathe masses of water seen on this planet or on others; tubut;

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yat-retaHis semen; udra-vryamso powerful; sidhyantiare


generated; jvantilive; utaindeed; vardhamnflourish; lokall
the three worlds; yatafrom which; athaalso; akhila-loka-plall
the demigods throughout the universe; prasdatmmay be pleased;
naupon us; saHe; mah-vibhtia person with unlimited
potency.
The entire cosmic manifestation has emerged from water, and it is
because of water that all living entities endure, live and develop. This
water is nothing but the semen of the Supreme Personality of Godhead.
Therefore, may the Supreme Personality of Godhead, who has such
great potency, be pleased with us.
Despite the theories of so-called scientists, the vast quantities of water on
this planet and on other planets are not created by a mixture of hydrogen
and oxygen. Rather, the water is sometimes explained to be the
perspiration and sometimes the semen of the Supreme Personality of
Godhead. It is from water that all living entities emerge, and because of
water they live and grow. If there were no water, all life would cease.
Water is the source of life for everyone. Therefore, by the grace of the
Supreme Personality of Godhead, we have so much water all over the
world.
TEXT 34
soma mano yasya sammananti
divaukas yo balam andha yu
o nagn prajana prajn
prasdat na sa mah-vibhti
somamthe moon; manathe mind; yasyaof whom (of the Supreme
Personality of Godhead); sammanantithey say; divaukasmof the
denizens of the upper planetary systems; yawho; balamthe strength;
andhathe food grains; yuthe duration of life; athe Supreme
Lord; nagnmof the trees; prajanathe source of breeding;
prajnmof all living entities; prasdatmmay He be pleased; na
upon us; sathat Supreme Personality of Godhead; mah-vibhtithe
source of all opulences.
Soma, the moon, is the source of food grains, strength and longevity for

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all the demigods. He is also the master of all vegetation and the source
of generation for all living entities. As stated by learned scholars, the
moon is the mind of the Supreme Personality of Godhead. May that
Supreme Personality of Godhead, the source of all opulences, be
pleased with us.
Soma, the predominating deity of the moon, is the source of food grains
and therefore the source of strength even for the celestial beings, the
demigods. He is the vital force for all vegetation. Unfortunately, modern
so-called scientists, who do not fully understand the moon, describe the
moon as being full of deserts. Since the moon is the source for our
vegetation, how can the moon be a desert? The moonshine is the vital
force for all vegetation, and therefore we cannot possibly accept that the
moon is a desert.
TEXT 35
agnir mukha yasya tu jta-ved
jta kriy-ka-nimitta-janm
anta-samudre 'nupacan sva-dhtn
prasdat na sa mah-vibhti
agnifire; mukhamthe mouth through which the Supreme Personality
of Godhead eats; yasyaof whom; tubut; jta-vedthe producer of
wealth or of all necessities of life; jtaproduced; kriy-ka
ritualistic ceremonies; nimittafor the sake of; janmformed for this
reason; anta-samudrewithin the depths of the ocean; anupacan
always digesting; sva-dhtnall elements; prasdatmmay be pleased;
naupon us; saHe; mah-vibhtithe supremely powerful.
Fire, which is born for the sake of accepting oblations in ritualistic
ceremonies, is the mouth of the Supreme Personality of Godhead. Fire
exists within the depths of the ocean to produce wealth, and fire is also
present in the abdomen to digest food and produce various secretions
for the maintenance of the body. May that supremely powerful
Personality of Godhead be pleased with us.
TEXT 36
yac-cakur st tarair deva-yna

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traymayo brahmaa ea dhiyam


dvra ca mukter amta ca mtyu
prasdat na sa mah-vibhti
yatthat which; cakueye; stbecame; taraithe sun-god; devaynamthe predominating deity for the path of deliverance for the
demigods; tray-mayafor the sake of guidance in karma-ka Vedic
knowledge; brahmaaof the supreme truth; eathis; dhiyamthe
place for realization; dvram caas well as the gateway; muktefor
liberation; amtamthe path of eternal life; caas well as; mtyuthe
cause of death; prasdatmmay He be pleased; naupon us; sathat
Supreme Personality of Godhead; mah-vibhtithe all-powerful.
The sun-god marks the path of liberation, which is called arcirdivartma. He is the chief source for understanding of the Vedas, he is the
abode where the Absolute Truth can be worshiped, He is the gateway to
liberation, and he is the source of eternal life as well as the cause of
death. The sun-god is the eye of the Lord. May that Supreme Lord, who
is supremely opulent, be pleased with us.
The sun-god is considered to be the chief of the demigods. He is also
considered to be the demigod who watches the northern side of the
universe. He gives help for understanding the Vedas. As confirmed in
Brahma-sahit (5.52):
yac-cakur ea savit sakala-grah
rj samasta-sura-mrtir aea-tej
yasyjay bhramati sabhta-kla-cakro
govindam di-purua tam aha bhajmi
"The sun, full of infinite effulgence, is the king of all the planets and the
image of the good soul. The sun is like the eye of the Supreme Lord. I
adore the primeval Lord Govinda, in pursuance of whose order the sun
performs his journey, mounting the wheel of time." The sun is actually
the eye of the Lord. In the Vedic mantras it is said that unless the Supreme
Personality of Godhead sees, no one can see. Unless there is sunlight, no
living entity on any planet can see. Therefore the sun is considered to be
the eye of the Supreme Lord. That is confirmed here by the words yaccakur st and in the Brahma-sahit by the words yac-cakur ea savit.

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The word savit means the sun-god.


TEXT 37
prd abhd yasya carcar
pra saho balam oja ca vyu
anvsma samrjam ivnug vaya
prasdat na sa mah-vibhti
prtfrom the vital force; abhtgenerated; yasyaof whom; caraacarmof all living entities, moving and nonmoving; prathe
vital force; sahathe basic principle of life; balamstrength; ojathe
vital force; caand; vyuthe air; anvsmafollow; samrjaman
emperor; ivalike; anugfollowers; vayamall of us; prasdatm
may be pleased; naupon us; saHe; mah-vibhtithe supremely
powerful.
All living entities, moving and nonmoving, receive their vital force, their
bodily strength and their very lives from the air. All of us follow the air
for our vital force, exactly as servants follow an emperor. The vital force
of air is generated from the original vital force of the Supreme
Personality of Godhead. May that Supreme Lord be pleased with us.
TEXT 38
rotrd dio yasya hda ca khni
prajajire kha puruasya nbhy
prendriytmsu-arra-keta
prasdat na sa mah-vibhti
rotrtfrom the ears; diadifferent directions; yasyaof whom;
hdafrom the heart; caalso; khnithe holes of the body;
prajajiregenerated; khamthe sky; puruasyaof the Supreme
Person; nbhyfrom the navel; praof the life force; indriya
senses; tmmind; asuvital force; arraand body; ketathe
shelter; prasdatmmay be pleased; naupon us; saHe; mahvibhtithe supremely powerful.
May the supremely powerful Personality of Godhead be pleased with
us. The different directions are generated from His ears, the holes of the
body come from His heart, and the vital force, the senses, the mind, the

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air within the body, and the ether, which is the shelter of the body,
come from His navel.
TEXT 39
baln mahendras tri-da prasdn
manyor giro dhiad virica
khebhyas tu chandsy ayo mehrata ka
prasdat na sa mah-vibhti
baltby His strength; mah-indraKing Indra became possible; tridaas well as the demigods; prasdtby satisfaction; manyoby
anger; giri-aLord iva; dhiatfrom sober intelligence; virica
Lord Brahm; khebhyafrom the bodily holes; tuas well as;
chandsiVedic mantras; ayagreat saintly persons; mehrata
from the genitals; kathe prajpatis; prasdatmmay be pleased; na
upon us; saHe; mah-vibhtithe Supreme Personality of Godhead,
who has extraordinary power.
Mahendra, the King of Heaven, was generated from the prowess of the
Lord, the demigods were generated from the mercy of the Lord, Lord
iva was generated from the anger of the Lord, and Lord Brahm from
His sober intelligence. The Vedic mantras were generated from the
bodily holes of the Lord, and the great saints and prajpatis were
generated from His genitals. May that supremely powerful Lord be
pleased with us.
TEXT 40
rr vakasa pitara chyaysan
dharma stand itara phato 'bht
dyaur yasya ro 'psaraso vihrt
prasdat na sa mah-vibhti
rthe goddess of fortune; vakasafrom His chest; pitarathe
inhabitants of Pitloka; chyayfrom His shadow; sanbecame
possible; dharmathe principle of religion; stantfrom His bosom;
itarairreligion (the opposite of dharma); phatafrom the back;
abhtbecame possible; dyauthe heavenly planets; yasyaof whom;
rafrom the top of the head; apsarasathe inhabitants of

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Apsaroloka; vihrtby His sense enjoyment; prasdatmkindly be


pleased; naupon us; saHe (the Supreme Personality of Godhead);
mah-vibhtithe greatest in all prowess.
The goddess of fortune was generated from His chest, the inhabitants of
Pitloka from His shadow, religion from His bosom, and irreligion [the
opposite of religion] from His back. The heavenly planets were
generated from the top of His head, and the Apsars from His sense
enjoyment. May that supremely powerful Personality of Godhead be
pleased with us.
TEXT 41
vipro mukhd brahma ca yasya guhya
rjanya sd bhujayor bala ca
rvor vi ojo 'ghrir aveda-drau
prasdat na sa mah-vibhti
viprathe brhmaas; mukhtfrom His mouth; brahmathe Vedic
literatures; caalso; yasyaof whom; guhyamfrom His confidential
knowledge; rjanyathe katriyas; stbecame possible; bhujayo
from His arms; balam caas well as bodily strength; rvofrom the
thighs; vivaiyas; ojaand their expert productive knowledge;
aghrifrom His feet; avedathose who are beyond the jurisdiction of
Vedic knowledge; drauthe worker class; prasdatmmay be pleased;
naupon us; saHe; mah-vibhtithe supremely powerful
Personality of Godhead.
The brhmaas and Vedic knowledge come from the mouth of the
Supreme Personality of Godhead, the katriyas and bodily strength
come from His arms, the vaiyas and their expert knowledge in
productivity and wealth come from His thighs, and the dras, who are
outside of Vedic knowledge, come from His feet. May that Supreme
Personality of Godhead, who is full in prowess, be pleased with us.
TEXT 42
lobho 'dhart prtir upary abhd dyutir
nasta paavya sparena kma
bhruvor yama pakma-bhavas tu kla

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prasdat na sa mah-vibhti
lobhagreed; adhartfrom the lower lip; prtiaffection; upari
from the upper lip; abhtbecame possible; dyutibodily luster;
nastafrom the nose; paavyafit for the animals; sparenaby the
touch; kmalusty desires; bhruvofrom the eyebrows; yama
Yamarja became possible; pakma-bhavafrom the eyelashes; tubut;
klaeternal time, which brings death; prasdatmbe pleased; na
upon us; saHe; mah-vibhtithe Supreme Personality of Godhead,
who has great prowess.
Greed is generated from His lower lip, affection from His upper lip,
bodily luster from His nose, animalistic lusty desires from His sense of
touch, Yamarja from His eyebrows, and eternal time from His
eyelashes. May that Supreme Lord be pleased with us.
TEXT 43
dravya vaya karma gun viea
yad-yogamy-vihitn vadanti
yad durvibhvya prabudhpabdha
prasdat na sa mah-vibhti
dravyamthe five elements of the material world; vayatime; karma
fruitive activities; gunthe three modes of material nature; vieam
the varieties caused by combinations of the twenty-three elements; yat
that which; yoga-myby the Lord's creative potency; vihitnall done;
vadantiall learned men say; yat durvibhvyamwhich is actually
extremely difficult to understand; prabudha-apabdhamrejected by the
learned, by those who are fully aware; prasdatmmay be pleased; na
upon us; saHe; mah-vibhtithe controller of everything.
All learned men say that the five elements, eternal time, fruitive
activity, the three modes of material nature, and the varieties produced
by these modes are all creations of yogamy. This material world is
therefore extremely difficult to understand, but those who are highly
learned have rejected it. May the Supreme Personality of Godhead, who
is the controller of everything, be pleased with us.
The word durvibhvyam is very important in this verse. No one can

153

understand how everything is happening in this material world by the


arrangement of the Supreme Personality of Godhead through His material
energies. As stated in Bhagavad-gt (9.10), maydhyakea prakti syate
sacarcaram: everything is actually happening under the direction of the
Supreme Personality of Godhead. This much we can learn, but how it is
happening is extremely difficult to understand. We cannot even
understand how the affairs within our body are systematically taking
place. The body is a small universe, and since we cannot understand how
things are happening in this small universe, how can we understand the
affairs of the bigger universe? Actually this universe is very difficult to
understand, yet learned sages have advised, as Ka has also advised, that
this material world is dukhlayam avatam; [Bg. 8.15] in other words,
it is a place of misery and temporality. One must give up this world and
go back home, back to the Personality of Godhead. Materialists may
argue, "If this material world and its affairs are impossible to understand,
how can we reject it?" The answer is provided by the word
prabudhpabdham. We have to reject this material world because it is
rejected by those who are learned in Vedic wisdom. Even though we
cannot understand what this material world is, we should be ready to
reject it in accordance with the advice of learned persons, especially the
advice of Ka. Ka says:
mm upetya punar janma
dukhlayam avatam
npnuvanti mahtmna
sasiddhi param gat
"After attaining Me, the great souls, who are yogs in devotion, never
return to this temporary world, which is full of miseries, because they
have attained the highest perfection." (Bg. 8.15) One has to return home,
back to Godhead, for this is the highest perfection of life. To go back to
Godhead means to reject this material world. Although we cannot
understand the functions of this material world and whether it is good for
us or bad for us, in accordance with the advice of the supreme authority
we must reject it and go back home, back to Godhead.
TEXT 44
namo 'stu tasm upanta-aktaye

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svrjya-lbha-pratiprittmane
gueu my-raciteu vttibhir
na sajjamnya nabhasvad-taye
namaour respectful obeisances; astulet there be; tasmaiunto Him;
upanta-aktayewho does not endeavor to achieve anything else, who
is free from restlessness; svrjyacompletely independent; lbhaof all
gains; pratipritafully achieved; tmaneunto the Supreme Personality
of Godhead; gueuof the material world, which is moving because of
the three modes of nature; my-raciteuthings created by the external
energy; vttibhiby such activities of the senses; na sajjamnyaone
who does not become attached, or one who is above material pains and
pleasures; nabhasvatthe air; tayeunto the Lord, who has created this
material world as His pastime.
Let us offer our respectful obeisances unto the Supreme Personality of
Godhead, who is completely silent, free from endeavor, and completely
satisfied by His own achievements. He is not attached to the activities
of the material world through His senses. Indeed, in performing His
pastimes in this material world, He is just like the unattached air.
We can simply understand that behind the activities of material nature is
the Supreme Lord, by whose indications everything takes place, although
we cannot see Him. Even without seeing Him, we should offer Him our
respectful obeisances. We should know that He is complete. Everything is
done systematically by His energies (parsya aktir vividhaiva ryate [Cc.
Madhya 13.65, purport]), and therefore He has nothing to do (na tasya
krya karaa ca vidyate). As indicated here by the word upantaaktaye, His different energies act, but although He sets these energies in
action, He Himself has nothing to do. He is not attached to anything, for
He is the Supreme Personality of Godhead. Therefore, let us offer our
respectful obeisances unto Him.
TEXT 45
sa tva no daraytmnam
asmat-karaa-gocaram
prapannn didk
sasmita te mukhmbujam

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saHe (the Supreme Personality of Godhead); tvamYou are my Lord;


nato us; darayabe visible; tmnamin Your original form; asmatkaraa-gocaramappreciable by our direct senses, especially by our eyes;
prapannnmwe are all surrendered unto You; didkmyet we
wish to see You; sasmitamsmiling; teYour; mukha-ambujam
lotuslike face.
O Supreme Personality of Godhead, we are surrendered unto You, yet
we wish to see You. Please make Your original form and smiling lotus
face visible to our eyes and appreciable to our other senses.
The devotees are always eager to see the Supreme Personality of Godhead
in His original form, with His smiling lotuslike face. They are not
interested in experiencing the impersonal form. The Lord has both
impersonal and personal features. The impersonalists have no idea of the
personal feature of the Lord, but Lord Brahm and the members of his
disciplic succession want to see the Lord in His personal form. Without a
personal form there can be no question of a smiling face, which is clearly
indicated here by the words sasmitam te mukhmbujam. Those who are in
the Vaiava sampradya of Brahm always want to see the Supreme
Personality of Godhead. They are eager to realize the Lord's personal
feature, not the impersonal feature. As clearly stated here, asmat-karaagocaram: the personal feature of the Lord can be directly perceived by our
senses.
TEXT 46
tais tai svecch-bhtai rpai
kle kle svaya vibho
karma durviaha yan no
bhagavs tat karoti hi
taiby such appearances; taiby such incarnations; sva-icchbhtaiall appearing by Your personal sweet will; rpaiby factual
forms; kle klein different millenniums; svayampersonally; vibhoO
Supreme; karmaactivities; durviahamuncommon (unable to be
enacted by anyone else); yatthat which; naunto us; bhagavnthe
Supreme Personality of Godhead; tatthat; karotiexecutes; hiindeed.
O Lord, O Supreme Personality of Godhead, by Your sweet will You

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appear in various incarnations, millennium after millennium, and act


wonderfully, performing uncommon activities that would be impossible
for us.
The Lord says in Bhagavad-gt (4.7):
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
"Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligionat that time I
descend Myself." Thus it is not imagination but a fact that the Supreme
Personality of Godhead, by His sweet will, appears in different
incarnations, such as Matsya, Krma, Varha, Nsiha, Vmana,
Paraurma, Rmacandra, Balarma, Buddha and many other forms.
Devotees are always eager to see one of the Lord's innumerable forms. It is
said that just as no one can count how many waves there are in the sea,
no one can count the forms of the Lord. This does not mean, however,
that anyone can claim to be a form of the Lord and be acceptable as an
incarnation. The incarnation of the Supreme Personality of Godhead must
be accepted in terms of the descriptions found in the stras. Lord Brahm
is eager to see the incarnation of the Lord, or the original source of all
incarnations; he is not eager to see an imposter. The incarnation's
activities are proof of His identity. All the incarnations described in the
stras act wonderfully (keava dhta-mna-arra jaya jagada hare). It is
only by the personal sweet will of the Supreme Personality of Godhead
that He appears and disappears, and only fortunate devotees can expect to
see Him face to face.
TEXT 47
klea-bhry-alpa-sri
karmi viphalni v
dehin viayrtn
na tathaivrpita tvayi
kleahardship; bhrivery much; alpavery little; srigood result;
karmiactivities; viphalnifrustration; veither; dehinmof

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persons; viaya-artnmwho are eager to enjoy the material world; na


not; tathlike that; evaindeed; arpitamdedicated; tvayiunto Your
Lordship.
Karms are always anxious to accumulate wealth for their sense
gratification, but for that purpose they must work very hard. Yet even
though they work hard, the results are not satisfying. Indeed,
sometimes their work results only in frustration. But devotees who have
dedicated their lives to the service of the Lord can achieve substantial
results without working very hard. These results exceed the devotee's
expectations.
We can practically see how the devotees who have dedicated their lives
for the service of the Lord in the Ka consciousness movement are
getting immense opportunities for the service of the Supreme Personality
of Godhead without working very hard. The Ka consciousness
movement actually started with only forty rupees, but now it has more
than forty crores worth of property, and all this opulence has been
achieved within eight or ten years. No karm can expect to improve his
business so swiftly, and besides that, whatever a karm acquires is
temporary and sometimes frustrating. In Ka consciousness, however,
everything is encouraging and improving. The Ka consciousness
movement is not very popular with the karms because this movement
recommends that one refrain from illicit sex, meat-eating, gambling and
intoxication. These are restrictions that karms very much dislike.
Nonetheless, in the presence of so many enemies, this movement is
progressing, going forward without impediments. If the devotees continue
to spread this movement, dedicating life and soul to the lotus feet of
Ka, no one will be able to check it. The movement will go forward
without limits. Chant Hare Ka!
TEXT 48
nvama karma-kalpo 'pi
viphalyevarrpita
kalpate puruasyaiva
sa hy tm dayito hita
nanot; avamavery little, or insignificant; karmaactivities; kalpa
rightly executed; apieven; viphalyago in vain; vara-arpita

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because of being dedicated to the Supreme Personality of Godhead;


kalpateit is so accepted; puruasyaof all persons; evaindeed; sa
the Supreme Personality of Godhead; hicertainly; tmthe Supersoul,
the supreme father; dayitaextremely dear; hitabeneficial.
Activities dedicated to the Supreme Personality of Godhead, even if
performed in small measure, never go in vain. The Supreme Personality
of Godhead, being the supreme father, is naturally very dear and always
ready to act for the good of the living entities.
In Bhagavad-gt (2.40), the Lord says svalpam apy asya dharmasya tryate
mahato bhayt: this dharma, devotional service, is so important that even
if performed to a very small, almost negligible extent, it can give one the
supreme result. There are many instances in the history of the world in
which even a slight service rendered to the Lord has saved a living entity
from the greatest danger. Ajmila, for example, was saved by the Supreme
Personality of Godhead from the greatest danger, that of going to hell. He
was saved simply because he chanted the name Nryaa at the end of his
life. When Ajmila chanted this holy name of the Lord, Nryaa, he did
not chant knowingly; actually he was calling his youngest son, whose
name was Nryaa. Nonetheless, Lord Nryaa took this chanting
seriously, and thus Ajmila achieved the result of ante nryaa-smti
[SB 2.1.6], remembering Nryaa at the end of life. If one somehow or
other remembers the holy name of Nryaa, Ka or Rma at the end of
life, he immediately achieves the transcendental result of going back
home, back to Godhead.
The Supreme Personality of Godhead is actually the only object of our
love. As long as we are in this material world we have so many desires to
fulfill, but when we come in touch with the Supreme Personality of
Godhead, we immediately become perfect and fully satisfied, just as a
child is fully satisfied when he comes to the lap of his mother. Dhruva
Mahrja went to the forest to achieve some material result by austerity
and penance, but when he actually saw the Supreme Personality of
Godhead he said, "I do not want any material benediction. I am
completely satisfied." Even if one wants some material benefit from
serving the Supreme Personality of Godhead, this can be achieved
extremely easily, without hard labor. Therefore the stra recommends:
akma sarva-kmo v

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moka-kma udra-dh
tvrea bhakti-yogena
yajeta purua param
"Whether one desires everything or nothing or desires to merge into the
existence of the Lord, he is intelligent only if he worships Lord Ka, the
Supreme Personality of Godhead, by rendering transcendental loving
service." (SB 2.3.10) Even if one has material desires, one can
undoubtedly achieve what he wants by rendering service to the Lord.
TEXT 49
yath hi skandha-khn
taror mlvasecanam
evam rdhana vio
sarvem tmana ca hi
yathas; hiindeed; skandhaof the trunk; khnmand of the
branches; taroof a tree; mlathe root; avasecanamwatering;
evamin this way; rdhanamworship; vioof Lord Viu;
sarvemof everyone; tmanaof the Supersoul; caalso; hiindeed.
When one pours water on the root of a tree, the trunk and branches of
the tree are automatically pleased. Similarly, when one becomes a
devotee of Lord Viu, everyone is served, for the Lord is the Supersoul
of everyone.
As stated in the Padma Pura:
rdhann sarve
vior rdhana param
tasmt paratara devi
tadyn samarcanam
"Of all types of worship, worship of Lord Viu is best, and better than
the worship of Lord Viu is the worship of His devotee, the Vaiava."
There are many demigods worshiped by people who are attached to
material desires (kmais tais tair hta jn prapadyante'nya-devat [Bg.
7.20]). Because people are embarrassed by so many material desires, they
worship Lord iva, Lord Brahm, the goddess Kl, Durg, Gaea and

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Srya to achieve different results. However, one can achieve all these
results simultaneously just by worshiping Lord Viu. As stated elsewhere
in the Bhgavatam (4.31.14):
yath taror mla-niecanena
tpyanti tat-skandha-bhujopakh
propahrc ca yathendriy
tathaiva sarvrhaam acyutejy
"Just by pouring water on the root of a tree, one nourishes its trunk and
all of its branches, fruits and flowers, and just by supplying food to the
stomach, one satisfies all the limbs of the body. Similarly, by worshiping
Lord Viu one can satisfy everyone." Ka consciousness is not a
sectarian religious movement. Rather, it is meant for all-embracing
welfare activities for the world. One can enter this movement without
discrimination in terms of caste, creed, religion or nationality. If one is
trained to worship the Supreme Personality of Godhead, Ka, who is the
origin of viu-tattva, one can become fully satisfied and perfect in all
respects.
TEXT 50
namas tubhyam anantya
durvitarkytma-karmae
nirguya gueya
sattva-sthya ca smpratam
namaall obeisances; tubhyamunto You, my Lord; anantyawho are
everlasting, transcending the three phases of time (past, present and
future);
durvitarkya-tma-karmaeunto
You,
who
perform
inconceivable activities; nirguyawhich are all transcendental, free
from the inebriety of material qualities; gua-yaunto You, who
control the three modes of material nature; sattva-sthyawho are in
favor of the material quality of goodness; caalso; smpratamat
present.
My Lord, all obeisances unto You, who are eternal, beyond time's limits
of past, present and future. You are inconceivable in Your activities,
You are the master of the three modes of material nature, and, being
transcendental to all material qualities, You are free from material

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contamination. You are the controller of all three of the modes of


nature, but at the present You are in favor of the quality of goodness.
Let us offer our respectful obeisances unto You.
The Supreme Personality of Godhead controls the material activities
manifested by the three modes of material nature. As stated in Bhagavadgt, nirgua gua-bhokt ca: the Supreme Personality of Godhead is
always transcendental to the material qualities (sattva-gua, rajo-gua and
tamo-gua), but nonetheless He is their controller. The Lord manifests
Himself in three featuresas Brahm, Viu and Mahevarato control
these three qualities. He personally takes charge of sattva-gua as Lord
Viu, and He entrusts the charge of rajo-gua and tamo-gua to Lord
Brahm and Lord iva. Ultimately, however, He is the controller of all
three guas. Lord Brahm, expressing his appreciation, said that because
Lord Viu had now taken charge of the activities of goodness, there was
every hope that the demigods would be successful in fulfilling their
desires. The demigods were harassed by the demons, who were infested
with tamo-gua. However, as Lord Brahm has previously described, since
the time of sattva-gua had now arrived, the demigods could naturally
expect to fulfill their desires. The demigods are supposedly well advanced
in knowledge, yet they could not understand the knowledge of the
Supreme Personality of Godhead. Therefore the Lord is addressed here as
anantya. Although Lord Brahm knows past, present and future, he is
unable to understand the unlimited knowledge of the Supreme
Personality of Godhead.
Thus end the Bhaktivedanta purports of the Eighth Canto, Fifth Chapter, of
the rmad-Bhgavatam, entitled "The Demigods Appeal to the Lord for
Protection."

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6. The Demigods and Demons Declare a Truce

This chapter describes how the Lord appeared before the demigods when
they offered Him their prayers. Following the advice of the Supreme
Personality of Godhead, the demigods executed a truce with the demons
for the purpose of churning nectar from the sea.
Because of the prayers offered by the demigods in the previous chapter,
Lord Krodakay Viu was pleased with the demigods, and thus He
appeared before them. The demigods were almost blinded by His
transcendental bodily effulgence. At first, therefore, they could not even
see any part of His body. After some time, however, when Brahm could
see the Lord, he, along with Lord iva, began to offer the Lord prayers.
Lord Brahm said: "The Supreme Personality of Godhead, being beyond
birth and death, is eternal. He has no material qualities. Yet He is the
ocean of unlimited auspicious qualities. He is subtler than the most
subtle, He is invisible, and His form is inconceivable. He is worshipable
for all the demigods. Innumerable universes exist within His form, and
therefore He is never separated from these universes by time, space or
circumstances. He is the chief and the pradhna. Although He is the
beginning, the middle and the end of the material creation, the idea of
pantheism conceived by Myvd philosophers has no validity. The
Supreme Personality of Godhead controls the entire material
manifestation through His subordinate agent, the external energy. Because
of His inconceivable transcendental position, He is always the master of
the material energy. The Supreme Personality of Godhead, in His various
forms, is always present even within this material world, but the material
qualities cannot touch Him. One can understand His position only by His
instructions, as given in Bhagavad-gt." As stated in Bhagavad-gt
(10.10), dadmi buddhi-yoga tam. Buddhi-yoga means bhakti-yoga. Only
through the process of bhakti-yoga can one understand the Supreme Lord.
When offered prayers by Lord iva and Lord Brahm, the Supreme
Personality of Godhead was pleased. Thus He gave appropriate
instructions to all the demigods. The Supreme Personality of Godhead,
who is known as Ajita, unconquerable, advised the demigods to make a

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peace proposal to the demons, so that after formulating a truce, the


demigods and demons could churn the ocean of milk. The rope would be
the biggest serpent, known as Vsuki, and the churning rod would be
Mandara Mountain. Poison would also be produced from the churning,
but it would be taken by Lord iva, and so there would be no need to fear
it. Many other attractive things would be generated by the churning, but
the Lord warned the demigods not to be captivated by such things. Nor
should the demigods be angry if there were some disturbances. After
advising the demigods in this way, the Lord disappeared from the scene.
Following the instructions of the Supreme Personality of Godhead, the
demigods established a peace with Mahrja Bali, the King of the demons.
Then both the demons and the demigods started for the ocean, taking
Mandara Mountain with them. Because of the great heaviness of the
mountain, the demigods and demons became fatigued, and some of them
actually died. Then the Supreme Personality of Godhead, Viu, appeared
there on the back of His carrier, Garua, and by His mercy He brought
these demigods and demons back to life. The Lord then lifted the
mountain with one of His hands and placed it on the back of Garua. The
Lord sat on the mountain and was carried to the spot of the churning by
Garua, who placed the mountain in the middle of the sea. Then the Lord
asked Garua to leave that place because as long as Garua was present,
Vsuki could not come there.
TEXT 1
r-uka uvca
eva stuta sura-gaair
bhagavn harir vara
tem virabhd rjan
sahasrrkodaya-dyuti
r-uka uvcar ukadeva Gosvm said; evamin this way; stuta
being worshiped by prayers; sura-gaaiby the demigods; bhagavn
the Supreme Personality of Godhead; harithe vanquisher of all
inauspiciousness; varathe supreme controller; temin front of
Lord Brahm and all the demigods; virabhtappeared there; rjanO
King (Parkit); sahasraof thousands; arkaof suns; udayalike the
rising; dyutiHis effulgence.
r ukadeva Gosvm said: O King Parkit, the Supreme Personality of

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Godhead, Hari, being thus worshiped with prayers by the demigods and
Lord Brahm, appeared before them. His bodily effulgence resembled
the simultaneous rising of thousands of suns.
TEXT 2
tenaiva sahas sarve
dev pratihateka
npayan kha dia kaum
tmna ca kuto vibhum
tena evabecause of this; sahasall of a sudden; sarveall; devthe
demigods; pratihata-katheir vision being blocked; nanot;
apayancould see; khamthe sky; diathe directions; kaum
land; tmnam caalso themselves; kutaand where is the question of
seeing; vibhumthe Supreme Lord.
The vision of all the demigods was blocked by the Lord's effulgence.
Thus they could see neither the sky, the directions, the land, nor even
themselves, what to speak of seeing the Lord, who was present before
them.
TEXTS 3-7
virico bhagavn dv
saha arvea t tanum
svacch marakata-ym
kaja-garbhruekam
tapta-hemvadtena
lasat-kaueya-vsas
prasanna-cru-sarvg
sumukh sundara-bhruvam
mah-mai-kirena
keyrbhy ca bhitm
karbharaa-nirbhtakapola-r-mukhmbujm
kckalpa-valayahra-npura-obhitm

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kaustubhbhara lakm
bibhrat vana-mlinm
sudarandibhi svstrair
mrtimadbhir upsitm
tuva deva-pravara
saarva purua param
sarvmara-gaai ska
sarvgair avani gatai
viricaLord Brahm; bhagavnwho is also addressed as bhagavn
because of his powerful position; dvby seeing; sahawith;
arveaLord iva; tmunto the Supreme Lord; tanumHis
transcendental form; svacchmwithout material contamination;
marakata-ymmwith a bodily luster like the light of a blue gem;
kaja-garbha-arua-kamwith pinkish eyes like the womb of a lotus
flower; tapta-hema-avadtenawith a luster like that of molten gold;
lasatshining; kaueya-vsasdressed in yellow silk garments;
prasanna-cru-sarva-agmall the parts of whose body were graceful and
very beautiful; su-mukhmwith a smiling face; sundara-bhruvamwhose
eyebrows were very beautifully situated; mah-mai-kirenawith a
helmet bedecked with valuable jewels; keyrbhym ca bhitm
decorated with all kinds of ornaments; kara-bharaa-nirbhta
illuminated by the rays of the jewels on His ears; kapolawith cheeks;
r-mukha-ambujmwhose beautiful lotuslike face; kc-kalpavalayaornaments like the belt on the waist and bangles on the hands;
hra-npurawith a necklace on the chest and ankle bells on the legs;
obhitmall beautifully set; kaustubha-bharamwhose chest was
decorated with the Kaustubha gem; lakmmthe goddess of fortune;
bibhratmmoving; vana-mlinmwith flower garlands; sudaranadibhibearing the Sudarana cakra and others; sva-astraiwith His
weapons; mrtimadbhiin His original form; upsitmbeing
worshiped; tuvasatisfied; deva-pravarathe chief of the demigods;
sa-arvawith Lord iva; puruam paramthe Supreme Personality;
sarva-amara-gaaiaccompanied by all the demigods; skamwith;
sarva-agaiwith all the parts of the body; avanimon the ground;
gataiprostrated.
Lord Brahm, along with Lord iva, saw the crystal-clear personal

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beauty of the Supreme Personality of Godhead, whose blackish body


resembles a marakata gem, whose eyes are reddish like the depths of a
lotus, who is dressed with garments that are yellow like molten gold,
and whose entire body is attractively decorated. They saw His beautiful,
smiling, lotuslike face, crowned by a helmet bedecked with valuable
jewels. The Lord has attractive eyebrows, and His cheeks are adorned
with earrings. Lord Brahm and Lord iva saw the belt on the Lord's
waist, the bangles on His arms, the necklace on His chest, and the ankle
bells on His legs. The Lord is bedecked with flower garlands, His neck
is decorated with the Kaustubha gem, and He carries with Him the
goddess of fortune and His personal weapons, like His disc and club.
When Lord Brahm, along with Lord iva and the other demigods, thus
saw the form of the Lord, they all immediately fell to the ground,
offering their obeisances.
TEXT 8
r-brahmovca
ajta-janma-sthiti-sayamyguya nirva-sukhravya
aor aimne 'parigaya-dhmne
mahnubhvya namo namas te
r-brahm uvcaLord Brahm said; ajta-janma-sthiti-sayamya
unto the Supreme Personality of Godhead, who is never born but whose
appearance in different incarnations never ceases; aguyanever
affected by the material modes of nature (sattva-gua, rajo-gua and tamogua); nirva-sukha-aravyaunto the ocean of eternal bliss, beyond
material existence; ao aimnesmaller than the atom; aparigayadhmnewhose bodily features are never to be conceived by material
speculation; mah-anubhvyawhose existence is inconceivable;
namaoffering our obeisances; namaagain offering our obeisances;
teunto You.
Lord Brahm said: Although You are never born, Your appearance and
disappearance as an incarnation never cease. You are always free from
the material qualities, and You are the shelter of transcendental bliss
resembling an ocean. Eternally existing in Your transcendental form,
You are the supreme subtle of the most extremely subtle. We therefore

167

offer our respectful obeisances unto You, the Supreme, whose existence
is inconceivable.
The Lord says in Bhagavad-gt (4.6):
ajo 'pi sann avyaytm
bhtnm varo 'pi san
prakti svm adhihya
sambhavmy tma-myay
"Although I am unborn and My transcendental body never deteriorates,
and although I am the Lord of all sentient beings, I still appear in every
millennium in My original transcendental form." In the following verse in
Bhagavad-gt (4.7), the Lord says:
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
"Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligionat that time
descend Myself." Thus although the Supreme Lord is unborn, there is no
cessation to His appearance in different forms as incarnations like Lord
Ka and Lord Rma. Since His incarnations are eternal, the various
activities performed by these incarnations are also eternal. The Supreme
Personality of Godhead does not appear because He is forced to do so by
karma like ordinary living entities who are forced to accept a certain type
of body. It is to be understood that the Lord's body and activities are all
transcendental, being free from the contamination of the material modes
of nature. These pastimes are transcendental bliss to the Lord. The word
aparigaya-dhmne is very significant. There is no limit to the Lord's
appearance in different incarnations. All of these incarnations are eternal,
blissful and full of knowledge.
TEXT 9
rpa tavaitat puruarabhejya
reyo 'rthibhir vaidika-tntrikea
yogena dhta saha nas tri-lokn

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paymy amuminn u ha viva-mrtau


rpamform; tavaYour; etatthis; purua-abhaO best of all
personalities; ijyamworshipable; reyaultimate auspiciousness;
arthibhiby persons who desire; vaidikaunder the direction of Vedic
instructions; tntrikearealized by followers of Tantras, like Nradapacartra; yogenaby practice of mystic yoga; dhtaO supreme
director; sahawith; naus (the demigods); tri-lokncontrolling the
three worlds; paymiwe see directly; amuminin You; uoh; ha
completely manifested; viva-mrtauin You, who have the universal
form.
O best of persons, O supreme director, those who actually aspire for
supreme good fortune worship this form of Your Lordship according to
the Vedic Tantras. My Lord, we can see all the three worlds in You.
The Vedic mantras say: yasmin vijte sarvam eva vijta bhavati
(Muaka Upaniad 1.3). When the devotee sees the Supreme Personality
of Godhead by his meditation, or when he sees the Lord personally, face
to face, he becomes aware of everything within this universe. Indeed,
nothing is unknown to him. Everything within this material world is fully
manifested to a devotee who has seen the Supreme Personality of
Godhead. Bhagavad-gt (4.34) therefore advises:
tad viddhi praiptena
paripranena sevay
upadekyanti te jna
jninas tattva-darina
"Just try to learn the truth by approaching a spiritual master. Inquire from
him submissively and render service unto him. The self-realized soul can
impart knowledge unto you because he has seen the truth." Lord Brahm
is one of these self-realized authorities (svayambhr nrada ambhu
kumra kapilo manu [SB 6.3.20]). One must therefore accept the
disciplic succession from Lord Brahm, and then one can understand the
Supreme Personality of Godhead in fullness. Here the word viva-mrtau
indicates that everything exists in the form of the Supreme Personality of
Godhead. One who is able to worship Him can see everything in Him and
see Him in everything.

169

TEXT 10
tvayy agra st tvayi madhya st
tvayy anta sd idam tma-tantre
tvam dir anto jagato 'sya madhya
ghaasya mtsneva para parasmt
tvayiunto You, the Supreme Personality of Godhead; agrein the
beginning; stthere was; tvayiunto You; madhyein the middle;
stthere was; tvayiunto You; antein the end; stthere was;
idamall of this cosmic manifestation; tma-tantrefully under Your
control; tvamYour Lordship; dibeginning; antaend; jagataof
the cosmic manifestation; asyaof this; madhyammiddle; ghaasyaof
an earthen pot; mtsn ivalike the earth; paratranscendental;
parasmtbecause of being the chief.
My dear Lord, who are always fully independent, this entire cosmic
manifestation arises from You, rests upon You and ends in You. Your
Lordship is the beginning, sustenance and end of everything, like the
earth, which is the cause of an earthen pot, which supports the pot, and
to which the pot, when broken, finally returns.
TEXT 11
tva myaytmrayay svayeda
nirmya viva tad-anupravia
payanti yukt manas manio
gua-vyavye 'py agua vipacita
tvamYour Lordship; myayby Your eternal energy; tma-rayay
whose existence is under Your shelter; svayemanated from Yourself;
idamthis; nirmyafor the sake of creating; vivamthe entire
universe; tatinto it; anupraviaYou enter; payantithey see;
yuktpersons in touch with You; manasby an elevated mind;
maniapeople with advanced consciousness; guaof material
qualities; vyavyein the transformation; apialthough; aguamstill
untouched by the material qualities; vipacitathose who are fully aware
of the truth of stra.
O Supreme, You are independent in Your self and do not take help from
others. Through Your own potency, You create this cosmic

170

manifestation and enter into it. Those who are advanced in Ka


consciousness, who are fully in knowledge of the authoritative stra,
and who, through the practice of bhakti-yoga, are cleansed of all
material contamination, can see with clear minds that although You
exist within the transformations of the material qualities, Your presence
is untouched by these qualities.
The Lord says in Bhagavad-gt (9.10):
maydhyakea prakti
syate sacarcaram
hetunnena kaunteya
jagad viparivartate
"This material nature, working under My direction, O son of Kunt, is
producing all moving and unmoving beings. By its rule this manifestation
is created and annihilated again and again." The material energy creates,
maintains and devastates the entire cosmic manifestation because of
directions given by the Supreme Personality of Godhead, who enters this
universe as Garbhodakay Viu but is untouched by the material
qualities. In Bhagavad-gt the Lord refers to my, the external energy,
which creates this material world, as mama my, "My energy," because
this energy works under the full control of the Lord. These facts can be
realized only by those who are well versed in Vedic knowledge and
advanced in Ka consciousness.
TEXT 12
yathgnim edhasy amta ca gou
bhuvy annam ambdyamane ca vttim
yogair manuy adhiyanti hi tv
gueu buddhy kavayo vadanti
yathas; agnimfire; edhasiin wood; amtammilk, which is like
nectar; caand; goufrom cows; bhuvion the ground; annamfood
grains; ambuwater; udyamanein enterprise; caalso; vttim
livelihood; yogaiby practice of bhakti-yoga; manuyhuman beings;
adhiyantiachieve; hiindeed; tvmYou; gueuin the material
modes of nature; buddhyby intelligence; kavayagreat personalities;
vadantisay.

171

As one can derive fire from wood, milk from the milk bag of the cow,
food grains and water from the land, and prosperity in one's livelihood
from industrial enterprises, so, by the practice of bhakti-yoga, even
within this material world, one can achieve Your favor or intelligently
approach You. Those who are pious all affirm this.
Although the Supreme Personality of Godhead is nirgua, not to be found
within this material world, the entire material world is pervaded by Him,
as stated in Bhagavad-gt (may tatam ida sarvam). The material world
is nothing but an expansion of the Lord's material energy, and the entire
cosmic manifestation rests upon Him (mat-sthni sarva-bhtni [Bg. 9.4]).
Nonetheless, the Supreme Lord cannot be found here (na cha tev
avasthita). A devotee, however, can see the Supreme Personality of
Godhead through the practice of bhakti-yoga. One ordinarily does not
begin to practice bhakti-yoga unless he has practiced it in previous births.
Moreover, one can begin bhakti-yoga only by the mercy of the spiritual
master and Ka. Guru-ka-prasde pya bhakti-lat-bja [Cc. Madhya
19.151]. The seed of devotional service is obtainable by the mercy of guru,
the spiritual master, and Ka, the Supreme Personality of Godhead.
Only by the practice of bhakti-yoga can one achieve the favor of the
Supreme Personality of Godhead and see Him face to face (premjanacchurita-bhakti-vilocanena santa sadaiva hdayeu vilokayanti [Bs. 5.38]).
One cannot see the Lord by other methods, such as karma, jna or yoga.
Under the direction of the spiritual master, one must cultivate bhakti-yoga
(ravaa krtana vio smaraa pda-sevanam [SB 7.5.23]). Then,
even within this material world, although the Lord is not visible, a
devotee can see Him. This is confirmed in Bhagavad-gt (bhakty mm
abhijnti yvn ya csmi tattvata [Bg. 18.55]) and in rmadBhgavatam (bhaktyham ekay grhya). Thus by devotional service one
can achieve the favor of the Supreme Personality of Godhead, although
He is not visible or understandable to materialistic persons.
In this verse, the cultivation of bhakti-yoga is compared to many material
activities. By friction one can get fire from wood, by digging the earth one
can get food grains and water, and by agitating the milk bag of the cow
one can get nectarean milk. Milk is compared to nectar, which one can
drink to become immortal. Of course, simply drinking milk will not make
one immortal, but it can increase the duration of one's life. In modern
civilization, men do not think milk to be important, and therefore they do

172

not live very long. Although in this age men can live up to one hundred
years, their duration of life is reduced because they do not drink large
quantities of milk. This is a sign of Kali-yuga. In Kali-yuga, instead of
drinking milk, people prefer to slaughter an animal and eat its flesh. The
Supreme Personality of Godhead, in His instructions of Bhagavad-gt,
advises go-rakya, which means cow protection. The cow should be
protected, milk should be drawn from the cows, and this milk should be
prepared in various ways. One should take ample milk, and thus one can
prolong one's life, develop his brain, execute devotional service, and
ultimately attain the favor of the Supreme Personality of Godhead. As it is
essential to get food grains and water by digging the earth, it is also
essential to give protection to the cows and take nectarean milk from their
milk bags.
The people of this age are inclined toward industrial enterprises for
comfortable living, but they refuse to endeavor to execute devotional
service, by which they can achieve the ultimate goal of life by returning
home, back to Godhead. Unfortunately, as it is said, na te vidu svrthagati hi viu duray ye bahir-artha-mnina [SB 7.5.31]. People
without spiritual education do not know that the ultimate goal of life is to
go back home, back to Godhead. Forgetting this aim of life, they are
working very hard in disappointment and frustration (mogh moghakarmo mogha jn vicetasa [Bg. 9.12]). The so-called vaiyasthe
industrialists or businessmenare involved in big, big industrial
enterprises, but they are not interested in food grains and milk. However,
as indicated here, by digging for water, even in the desert, we can produce
food grains; when we produce food grains and vegetables, we can give
protection to the cows; while giving protection to the cows, we can draw
from them abundant quantities of milk; and by getting enough milk and
combining it with food grains and vegetables, we can prepare hundreds of
nectarean foods. We can happily eat this food and thus avoid industrial
enterprises and joblessness.
Agriculture and cow protection are the way to become sinless and thus be
attracted to devotional service. Those who are sinful cannot be attracted
by devotional service. As stated in Bhagavad-gt (7.28):
ye tv anta-gata ppa
jann puya-karmam
te dvandva-moha-nirmukt
bhajante m dha-vrat

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"Persons who have acted piously in previous lives and in this life, whose
sinful actions are completely eradicated and who are freed from the
duality of delusion, engage themselves in My service with determination."
The majority of people in this age of Kali are sinful, short-living,
unfortunate and disturbed (mand sumanda-matayo manda-bhgy hy
upadrut [SB 1.1.10]). For them, Caitanya Mahprabhu has advised:
harer nma harer nma
harer nmaiva kevalam
kalau nsty eva nsty eva
nsty eva gatir anyath
[Cc. di 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is
chanting the holy name of the Lord. There is no other way. There is no
other way. There is no other way."
TEXT 13
ta tv vaya ntha samujjihna
saroja-nbhticirepsitrtham
dv gat nirvtam adya sarve
gaj davrt iva ggam ambha
tamO Lord; tvmYour Lordship; vayamall of us; nthaO master;
samujjihnamnow appearing before us with all glories; saroja-nbhaO
Lord, whose navel resembles a lotus flower, or from whose navel grows a
lotus flower; ati-cirafor an extremely long time; psitadesiring;
arthamfor the ultimate goal of life; dvseeing; gatin our vision;
nirvtamtranscendental happiness; adyatoday; sarveall of us;
gajelephants; dava-artbeing afflicted in a forest fire; ivalike;
ggam ambhawith water from the Ganges.
Elephants afflicted by a forest fire become very happy when they get
water from the Ganges. Similarly, O my Lord, from whose navel grows
a lotus flower, since You have now appeared before us, we have become
transcendentally happy. By seeing Your Lordship, whom we have
desired to see for a very long time, we have achieved our ultimate goal
in life.

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The devotees of the Lord are always very eager to see the Supreme Lord
face to face, but they do not demand that the Lord come before them, for
a pure devotee considers such a demand to be contrary to devotional
service. r Caitanya Mahprabhu teaches this lesson in His ikaka.
Adarann marma-hat karotu v. The devotee is always eager to see the
Lord face to face, but if he is brokenhearted because he cannot see the
Lord, even life after life, he will never command the Lord to appear. This
is a sign of pure devotion. Therefore in this verse we find the word aticira-psita-artham, meaning that the devotee aspires for a long, long time
to see the Lord. If the Lord, by His own pleasure, appears before the
devotee, the devotee feels extremely happy, as Dhruva Mahrja felt when
he personally saw the Supreme Personality of Godhead. When Dhruva
Mahrja saw the Lord, he had no desire to ask the Lord for any
benediction. Indeed, simply by seeing the Lord, Dhruva Mahrja felt so
satisfied that he did not want to ask the Lord for any benediction (svmin
ktrtho 'smi vara na yce [Cc. Madhya 22.42]). A pure devotee, whether
able or unable to see the Lord, always engages in the Lord's devotional
service, always hoping that at some time the Lord may be pleased to
appear before him so that he can see the Lord face to face.
TEXT 14
sa tva vidhatsvkhila-loka-pl
vaya yad arths tava pda-mlam
samgats te bahir-antar-tman
ki vnya-vijpyam aea-skia
sathat; tvamYour Lordship; vidhatsvakindly do the needful;
akhila-loka-plthe demigods, directors of different departments of
this universe; vayamall of us; yatthat which; arthpurpose; tava
at Your Lordship's; pda-mlamlotus feet; samgatwe have arrived;
teunto You; bahi-anta-tmanO Supersoul of everyone, O constant
internal and external witness; kimwhat; veither; anya-vijpyam
we have to inform You; aea-skiathe witness and knower of
everything.
My Lord, we, the various demigods, the directors of this universe, have
come to Your lotus feet. Please fulfill the purpose for which we have
come. You are the witness of everything, from within and without.
Nothing is unknown to You, and therefore it is unnecessary to inform

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You again of anything.


As stated in Bhagavad-gt (13.3), ketra-ja cpi m viddhi sarvaketreu bhrata. The individual souls are proprietors of their individual
bodies, but the Supreme Personality of Godhead is the proprietor of all
bodies. Since He is the witness of everyone's body, nothing is unknown to
Him. He knows what we need. Our duty, therefore, is to execute
devotional service sincerely, under the direction of the spiritual master.
Ka, by His grace, will supply whatever we need in executing our
devotional service. In the Ka consciousness movement, we simply have
to execute the order of Ka and guru. Then all necessities will be
supplied by Ka, even if we do not ask for them.
TEXT 15
aha giritra ca surdayo ye
dakdayo 'gner iva ketavas te
ki v vidmea pthag-vibht
vidhatsva a no dvija-deva-mantram
ahamI (Lord Brahm); giritraLord iva; caalso; sura-dayaall
the demigods; yeas we are; daka-dayaheaded by Mahrja Daka;
agneof fire; ivalike; ketavasparks; teof You; kimwhat; v
either; vidmacan we understand; aO my Lord; pthak-vibht
independently of You; vidhatsvakindly bestow upon us; amgood
fortune; naour; dvija-deva-mantramthe means of deliverance suitable
for the brhmaas and demigods.
I [Lord Brahm], Lord iva and all the demigods, accompanied by the
prajpatis like Daka, are nothing but sparks illuminated by You, who
are the original fire. Since we are particles of You, what can we
understand about our welfare? O Supreme Lord, please give us the
means of deliverance that is suitable for the brhmaas and demigods.
In this verse, the word dvija-deva-mantram is very important. The word
mantra means "that which delivers one from the material world." Only
the dvijas (the brhmaas) and the devas (the demigods) can be delivered
from material existence by the instructions of the Supreme Personality of
Godhead. Whatever is spoken by the Supreme Personality of Godhead is a
mantra and is suitable for delivering the conditioned souls from mental

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speculation. The conditioned souls are engaged in a struggle for existence


(mana ahnndriyi prakti-sthni karati [Bg. 15.7]). Deliverance
from this struggle constitutes the highest benefit, but unless one gets a
mantra from the Supreme Personality of Godhead, deliverance is
impossible. The beginning mantra is the Gyatr mantra. Therefore, after
purification, when one is qualified to become a brhmaa (dvija), he is
offered the Gyatr mantra. Simply by chanting the Gyatr mantra, one
can be delivered. This mantra, however, is suitable only for the brhmaas
and demigods. In Kali-yuga, we are all in a very difficult position, in
which we need a suitable mantra that can deliver us from the dangers of
this age. Therefore the Supreme Personality of Godhead, in His
incarnation as Lord Caitanya, gives us the Hare Ka mantra.
harer nma harer nma
harer nmaiva kevalam
kalau nsty eva nsty eva
nsty eva gatir anyath
[Cc. di 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is
chanting the holy name of the Lord. There is no other way. There is no
other way. There is no other way." In His ikaka, Lord Caitanya says,
para vijayate r-ka-sakrtanam: "All glories to the chanting of rka-sakrtana!" The mah-mantraHare Ka, Hare Ka, Ka
Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hareis
directly chanted by the Lord Himself, who gives us this mantra for
deliverance.
We cannot invent any means to be delivered from the dangers of material
existence. Here, even the demigods, such as Lord Brahm and Lord iva,
and the prajpatis, such as Daka, are said to be like illuminating sparks in
the presence of the Supreme Lord, who is compared to a great fire. Sparks
are beautiful as long as they are in the fire. Similarly, we have to remain in
the association of the Supreme Personality of Godhead and always engage
in devotional service, for then we shall always be brilliant and
illuminating. As soon as we fall from the service of the Lord, our
brilliance and illumination will immediately be extinguished, or at least
stopped for some time. When we living entities, who are like sparks of the
original fire, the Supreme Lord, fall into a material condition, we must

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take the mantra from the Supreme Personality of Godhead as it is offered


by r Caitanya Mahprabhu. By chanting this Hare Ka mantra, we
shall be delivered from all the difficulties of this material world.
TEXT 16
r-uka uvca
eva viricdibhir itas tad
vijya te hdaya yathaiva
jagda jmta-gabhray gir
baddhjaln savta-sarva-krakn
r-uka uvcar ukadeva Gosvm said; evamthus; viricadibhiby all the demigods, headed by Lord Brahm; itabeing
worshiped; tat vijyaunderstanding the expectation; temof all of
them; hdayamthe core of the heart; yathas; evaindeed; jagda
replied; jmta-gabhraylike the sound of clouds; girby words;
baddha-ajalnunto the demigods, who stood with folded hands;
savtarestrained; sarvaall; kraknsenses.
ukadeva Gosvm continued: When the Lord was thus offered prayers
by the demigods, headed by Lord Brahm, He understood the purpose
for which they had approached Him. Therefore, in a deep voice that
resembled the rumbling of clouds, the Lord replied to the demigods,
who all stood there attentively with folded hands.
TEXT 17
eka evevaras tasmin
sura-krye surevara
vihartu-kmas tn ha
samudronmathandibhi
ekaalone; evaindeed; varathe Supreme Personality of Godhead;
tasminin that; sura-kryethe activities of the demigods; suravarathe Lord of the demigods, the Supreme Personality of Godhead;
vihartuto enjoy pastimes; kmadesiring; tnunto the demigods;
hasaid; samudra-unmathana-dibhiby activities of churning the
ocean.
Although the Supreme Personality of Godhead, the master of the

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demigods, was capable of performing the activities of the demigods by


Himself, He wanted to enjoy pastimes in churning the ocean. Therefore
He spoke as follows.
TEXT 18
r-bhagavn uvca
hanta brahmann aho ambho
he dev mama bhitam
utvahit sarve
reyo va syd yath sur
r-bhagavn uvcathe Supreme Personality of Godhead said; hanta
addressing them; brahman ahoO Lord Brahm; ambhoO Lord iva;
heO; devdemigods; mamaMy; bhitamstatement; uta
hear; avahitwith great attention; sarveall of you; reyagood
fortune; vafor all of you; sytshall be; yathas; surfor the
demigods.
The Supreme Personality of Godhead said: O Lord Brahm, Lord iva
and other demigods, please hear Me with great attention, for what I say
will bring good fortune for all of you.
TEXT 19
yta dnava-daiteyais
tvat sandhir vidhyatm
klennughtais tair
yvad vo bhava tmana
ytajust execute; dnavawith the demons; daiteyaiand the asuras;
tvatso long; sandhia truce; vidhyatmexecute; klenaby a
favorable time (or kvyenaby ukrcrya); anughtaireceiving
benedictions; taiwith them; yvatas long as; vaof you; bhava
good fortune; tmanaof yourselves.
As long as you are not flourishing, you should make a truce with the
demons and asuras, who are now being favored by time.
One word in this verse has two readingsklena and kvyena. Klena

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means "favored by time," and kvyena means "favored by ukrcrya,"


ukrcrya being the spiritual master of the Daityas. The demons and
Daityas were favored in both ways, and therefore the demigods were
advised by the Supreme Lord to execute a truce for the time being, until
time favored them.
TEXT 20
arayo 'pi hi sandhey
sati kryrtha-gaurave
ahi-mikavad dev
hy arthasya padav gatai
arayaenemies; apialthough; hiindeed; sandheyeligible for a
truce; satibeing so; krya-artha-gauravein the matter of an important
duty; ahisnake; mikamouse; vatlike; devO demigods; hi
indeed; arthasyaof interest; padavmposition; gataiso being.
O demigods, fulfilling one's own interests is so important that one may
even have to make a truce with one's enemies. For the sake of one's selfinterest, one has to act according to the logic of the snake and the
mouse.
A snake and a mouse were once caught in a basket. Now, since the mouse
is food for the snake, this was a good opportunity for the snake. However,
since both of them were caught in the basket, even if the snake ate the
mouse, the snake would not be able to get out. Therefore, the snake
thought it wise to make a truce with the mouse and ask the mouse to
make a hole in the basket so that both of them could get out. The snake's
intention was that after the mouse made the hole, the snake would eat the
mouse and escape from the basket through the hole. This is called the
logic of the snake and the mouse.
TEXT 21
amtotpdane yatna
kriyatm avilambitam
yasya ptasya vai jantur
mtyu-grasto 'maro bhavet
amta-utpdanein generating nectar; yatnaendeavor; kriyatmdo;
avilambitamwithout delay; yasyaof which nectar; ptasyaanyone

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who drinks; vaiindeed; jantuliving entity; mtyu-grastaalthough


in imminent danger of death; amaraimmortal; bhavetcan become.
Immediately endeavor to produce nectar, which a person who is about
to die may drink to become immortal.
TEXTS 22-23
kiptv krodadhau sarv
vrut-ta-latauadh
manthna mandara ktv
netra ktv tu vsukim
sahyena may dev
nirmanthadhvam atandrit
klea-bhjo bhaviyanti
daity yya phala-grah
kiptvputting; kra-udadhauin the ocean of milk; sarvall kinds
of; vrutcreepers; tagrass; latvegetables; auadhand drugs;
manthnamthe churning rod; mandaramMandara Mountain; ktv
making; netramthe churning rope; ktvmaking; tubut; vsukim
the snake Vsuki; sahyenawith a helper; mayby Me; devall the
demigods; nirmanthadhvamgo on churning; atandritvery carefully,
without diversion; klea-bhjasharetakers of sufferings; bhaviyanti
will be; daitythe demons; yyambut all of you; phala-grah
gainers of the actual result.
O demigods, cast into the ocean of milk all kinds of vegetables, grass,
creepers and drugs. Then, with My help, making Mandara Mountain the
churning rod and Vsuki the rope for churning, churn the ocean of milk
with undiverted attention. Thus the demons will be engaged in labor,
but you, the demigods, will gain the actual result, the nectar produced
from the ocean.
It appears that when different kinds of drugs, creepers, grass and
vegetables are put into this milk and the milk is churned, as milk is
churned for butter, the active principles of the vegetables and drugs mix
with the milk, and the result is nectar.

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TEXT 24
yya tad anumodadhva
yad icchanty asur sur
na sarambhea sidhyanti
sarvrth sntvay yath
yyamall of you; tatthat; anumodadhvamshould accept; yat
whatever; icchantithey desire; asurthe demons; surO
demigods; nanot; sarambheaby being agitated in anger; sidhyanti
are very successful; sarva-arthall desired ends; sntvayby peaceful
execution; yathas.
My dear demigods, with patience and peace everything can be done, but
if one is agitated by anger, the goal is not achieved. Therefore, whatever
the demons ask, agree to their proposal.
TEXT 25
na bhetavya klakd
vij jaladhi-sambhavt
lobha kryo na vo jtu
roa kmas tu vastuu
nanot; bhetavyamshould be afraid; klaktof klaka; vit
from the poison; jaladhifrom the ocean of milk; sambhavtwhich will
appear; lobhagreed; kryaexecution; nanot; vaunto you;
jtuat any time; roaanger; kmalust; tuand; vastuuin the
products.
A poison known as klaka will be generated from the ocean of milk,
but you should not fear it. And when various products are churned
from the ocean, you should not be greedy for them or anxious to obtain
them, nor should you be angry.
It appears that by the churning process many things would be generated
from the ocean of milk, including poison, valuable gems, nectar and many
beautiful women. The demigods were advised, however, not to be greedy
for the gems or beautiful women, but to wait patiently for the nectar. The
real purpose was to get the nectar.

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TEXT 26
r-uka uvca
iti devn samdiya
bhagavn puruottama
tem antardadhe rjan
svacchanda-gatir vara
r-uka uvcar ukadeva Gosvm said; itithus; devnall the
demigods; samdiyaadvising; bhagavnthe Supreme Personality of
Godhead; purua-uttamathe best of all persons; temfrom them;
antardadhedisappeared; rjanO King; svacchandafree; gatiwhose
movements; varathe Personality of Godhead.
ukadeva Gosvm continued: O King Parkit, after advising the
demigods in this way, the independent Supreme Personality of
Godhead, the best of all living entities, disappeared from their
presence.
TEXT 27
atha tasmai bhagavate
namasktya pitmaha
bhava ca jagmatu sva sva
dhmopeyur bali sur
athaafter this; tasmaiunto Him; bhagavateunto the Supreme
Personality of Godhead; namasktyaoffering obeisances; pit-maha
Lord Brahm; bhava caas well as Lord iva; jagmatureturned; svam
svamto their own; dhmaabodes; upeyuapproached; balimKing
Bali; surall the other demigods.
Then Lord Brahm and Lord iva, after offering their respectful
obeisances to the Lord, returned to their abodes. All the demigods then
approached Mahrja Bali.
TEXT 28
dvrn apy asayatt
jta-kobhn sva-nyakn
nyaedhad daitya-r lokya

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sandhi-vigraha-klavit
dvobserving; arnthe enemies; apialthough; asayattn
without any endeavor to fight; jta-kobhnwho became agitated; svanyaknhis own captains and commanders; nyaedhatprevented;
daitya-rthe Emperor of the Daityas, Mahrja Bali; lokyavery
respectable and prominent; sandhifor making negotiations; vigrahaas
well as for fighting; klathe time; vitcompletely aware of.
Mahrja Bali, a most celebrated king of the demons, knew very well
when to make peace and when to fight. Thus although his commanders
and captains were agitated and were about to kill the demigods,
Mahrja Bali, seeing that the demigods were coming to him without a
militant attitude, forbade his commanders to kill them.
Vedic etiquette enjoins: ghe atrum api prpta vivastam akutobhayam.
When enemies come to their opponent's place, they should be received in
such a way that they will forget that there is animosity between the two
parties. Bali Mahrja was well conversant with the arts of peacemaking
and fighting. Thus he received the demigods very well, although his
commanders and captains were agitated. This kind of treatment was
prevalent even during the fight between the Pavas and the Kurus.
During the day, the Pavas and Kurus would fight with the utmost
strength, and when the day was over they would go to each other's camps
as friends and be received as such. During such friendly meetings, one
enemy would offer anything the other enemy wanted. That was the
system.
TEXT 29
te vairocanim sna
gupta csura-ytha-pai
riy paramay jua
jiteam upgaman
teall the demigods; vairocanimunto Balirja, the son of Virocana;
snamsitting down; guptamwell protected; caand; asura-ythapaiby the commanders of the asuras; riyby opulence; paramay
supreme; juamblessed; jita-aeamwho became the proprietor of all
the worlds; upgamanapproached.

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The demigods approached Bali Mahrja, the son of Virocana, and sat
down near him. Bali Mahrja was protected by the commanders of the
demons and was most opulent, having conquered all the universes.
TEXT 30
mahendra lakay vc
sntvayitv mah-mati
abhyabhata tat sarva
ikita puruottamt
mah-indrathe King of heaven, Indra; lakayvery mild; vcby
words; sntvayitvpleasing Bali Mahrja very much; mah-matithe
most intelligent person; abhyabhataaddressed; tatthat; sarvam
everything; ikitamthat was learned; purua-uttamtfrom Lord Viu.
After pleasing Bali Mahrja with mild words, Lord Indra, the King of
the demigods, who was most intelligent, very politely submitted all the
proposals he had learned from the Supreme Personality of Godhead,
Lord Viu.
TEXT 31
tat tv arocata daityasya
tatrnye ye 'surdhip
ambaro 'rianemi ca
ye ca tripura-vsina
tatall those words; tubut; arocatawere very pleasing; daityasyato
Bali Mahrja; tatraas well as; anyeothers; yewho were; asuraadhipthe chiefs of the asuras; ambaraambara; arianemi
Arianemi; caalso; yeothers who; caand; tripura-vsinaall the
residents of Tripura.
The proposals submitted by King Indra were immediately accepted by
Bali Mahrja and his assistants, headed by ambara and Arianemi,
and by all the other residents of Tripura.
It appears from this verse that politics, diplomacy, the propensity to cheat,
and everything that we find in this world in individual and social

185

negotiations between two parties are also present in the upper planetary
systems. The demigods went to Bali Mahrja with the proposal to
manufacture nectar, and the Daityas, the demons, immediately accepted
it, thinking that since the demigods were already weak, when the nectar
was produced the demons would take it from them and use it for their
own purposes. The demigods, of course, had similar intentions. The only
difference is that the Supreme Personality of Godhead, Lord Viu, was
on the side of the demigods because the demigods were His devotees,
whereas the demons did not care about Lord Viu. All over the universe
there are two partiesthe Viu party, or God-conscious party, and the
godless party. The godless party is never happy or victorious, but the
God-conscious party is always happy and victorious.
TEXT 32
tato devsur ktv
savida kta-sauhd
udyama parama cakrur
amtrthe parantapa
tatathereafter; deva-asurboth the demons and the demigods;
ktvexecuting; savidamindicating; kta-sauhdan armistice
between them; udyamamenterprise; paramamsupreme; cakruthey
did; amta-arthefor the sake of nectar; parantapaO Mahrja Parkit,
chastiser of enemies.
O Mahrja Parkit, chastiser of enemies, the demigods and the
demons thereafter made an armistice between them. Then, with great
enterprise, they arranged to produce nectar, as proposed by Lord Indra.
The word savidam is significant in this verse. The demigods and demons
both agreed to stop fighting, at least for the time being, and endeavored to
produce nectar. rla Vivantha Cakravart hkura notes in this
connection:
savid yuddhe pratijym
cre nmni toae
sambhae kriykre
saketa-jnayor api
The word savit is variously used to mean "in fighting," "in promising,"

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"for satisfying," "in addressing," "by practical action," "indication," and


"knowledge."
TEXT 33
tatas te mandara-girim
ojasotpya durmad
nadanta udadhi ninyu
akt parigha-bhava
tatathereafter; teall the demigods and demons; mandara-girim
Mandara Mountain; ojaswith great strength; utpyaextracting;
durmadvery powerful and competent; nadantacried very loudly;
udadhimtoward the ocean; ninyubrought; aktvery strong;
parigha-bhavahaving long, strong arms.
Thereafter, with great strength, the demons and demigods, who were all
very powerful and who had long, stout arms, uprooted Mandara
Mountain. Crying very loudly, they brought it toward the ocean of milk.
TEXT 34
dra-bhrodvaha-rnt
akra-vairocandaya
aprayantas ta vohu
viva vijahu pathi
drafor a great distance; bhra-udvahaby carrying the great load;
rntbeing fatigued; akraKing Indra; vairocana-dayaand
Mahrja Bali (the son of Virocana) and others; aprayantabeing
unable; tamthe mountain; vohumto bear; vivabeing unable;
vijahugave up; pathion the way.
Because of conveying the great mountain for a long distance, King
Indra, Mahrja Bali and the other demigods and demons became
fatigued. Being unable to carry the mountain, they left it on the way.
TEXT 35
nipatan sa giris tatra
bahn amara-dnavn

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craym sa mahat
bhrea kanakcala
nipatanfalling down; sathat; girimountain; tatrathere; bahn
many; amara-dnavndemigods and demons; craym sawere
smashed; mahatby great; bhreaweight; kanaka-acalathe golden
mountain known as Mandara.
The mountain known as Mandara, which was extremely heavy, being
made of gold, fell and smashed many demigods and demons.
By constitution, gold is heavier than stone. Since Mandara Mountain was
made of gold and was therefore heavier than stone, the demigods and
demons could not properly carry it to the ocean of milk.
TEXT 36
ts tath bhagna-manaso
bhagna-bhru-kandharn
vijya bhagavs tatra
babhva garua-dhvaja
tnall the demigods and demons; taththereafter; bhagna-manasa
being brokenhearted; bhagna-bhuwith broken arms; ruthighs;
kandharnand shoulders; vijyaknowing; bhagavnthe Supreme
Personality of Godhead, Viu; tatrathere; babhvaappeared; garuadhvajabeing carried on Garua.
The demigods and demons were frustrated and disheartened, and their
arms, thighs and shoulders were broken. Therefore the Supreme
Personality of Godhead, who knows everything, appeared there on the
back of His carrier, Garua.
TEXT 37
giri-pta-vinipin
vilokymara-dnavn
kay jvaym sa
nirjarn nirvran yath
giri-ptabecause of the falling of Mandara Mountain; vinipin

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crushed; vilokyaobserving; amarathe demigods; dnavnand the


demons; kaysimply by His glance; jvaym sabrought back to life;
nirjarnwithout aggrievement; nirvranwithout bruises; yathas.
Observing that most of the demons and the demigods had been crushed
by the falling of the mountain, the Lord glanced over them and brought
them back to life. Thus they became free from grief, and they even had
no bruises on their bodies.
TEXT 38
giri cropya garue
hastenaikena llay
ruhya prayayv abdhi
sursura-gaair vta
girimthe mountain; caalso; ropyaplacing; garueon the back of
Garua; hastenaby the hand; ekenaone; llayvery easily as His
pastime; ruhyagetting on; prayayauHe went; abdhimto the ocean
of milk; sura-asura-gaaiby the demigods and asuras; vta
surrounded.
The Lord very easily lifted the mountain with one hand and placed it on
the back of Garua. Then, He too got on the back of Garua and went
to the ocean of milk, surrounded by the demigods and demons.
Here is proof of the omnipotence of the Supreme Personality of Godhead,
who is above everyone. There are two classes of living entitiesthe
demons and the demigodsand the Supreme Personality of Godhead is
above them both. The demons believe in the "chance" theory of creation,
whereas the demigods believe in creation by the hand of the Supreme
Personality of Godhead. The omnipotence of the Supreme Lord is proved
here, for simply with one hand He lifted Mandara Mountain, the
demigods and the demons, placed them on the back of Garua and
brought them to the ocean of milk. Now, the demigods, the devotees,
would immediately accept this incident, knowing that the Lord can lift
anything, however heavy it might be. But although demons were also
carried along with the demigods, demons, upon hearing of this incident,
would say that it is mythological. But if God is all-powerful, why would it
be difficult for Him to lift a mountain? Since He is floating innumerable

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planets with many hundreds and thousands of Mandara Mountains, why


can't He lift one of them with His hand? This is not mythology, but the
difference between the believers and the faithless is that the devotees
accept the incidents mentioned in the Vedic literatures to be true, whereas
the demons simply argue and label all these historical incidents
mythology. Demons would prefer to explain that everything happening in
the cosmic manifestation takes place by chance, but demigods, or
devotees, never consider anything to be chance. Rather, they know that
everything is an arrangement of the Supreme Personality of Godhead.
That is the difference between the demigods and the demons.
TEXT 39
avaropya giri skandht
supara patat vara
yayau jalnta utsjya
hari sa visarjita
avaropyaunloading; girimthe mountain; skandhtfrom his
shoulder; suparaGarua; patatmof all the birds; varathe
biggest or most powerful; yayauwent; jala-antewhere the water is;
utsjyaplacing; hariby the Supreme Personality of Godhead; sa
he (Garua); visarjitadischarged from that place.
Thereafter, Garua, the chief of birds, unloaded Mandara Mountain
from his shoulder and brought it near the water. Then he was asked by
the Lord to leave that place, and he left.
Garua was asked by the Lord to leave that place because the snake
Vsuki, who was to be used as the rope for churning, could not go there
in the presence of Garua. Garua, the carrier of Lord Viu, is not a
vegetarian. He eats big snakes. Vsuki, being a great snake, would be
natural food for Garua, the chief of birds. Lord Viu therefore asked
Garua to leave so that Vsuki could be brought to churn the ocean with
Mandara Mountain, which was to be used as the churning rod. These are
the wonderful arrangements of the Supreme Personality of Godhead.
Nothing takes place by accident. Carrying Mandara Mountain on the back
of a bird and putting it in its right position might be difficult for anyone,
whether demigod or demon, but for the Supreme Personality of Godhead
everything is possible, as shown by this pastime. The Lord had no

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difficulty lifting the mountain with one hand, and Garua, His carrier,
carried all the demons and demigods together by the grace of the Supreme
Lord. The Lord is known as Yogevara, the master of all mystic power,
because of His omnipotence. If He likes, He can make anything lighter
than cotton or heavier than the universe. Those who do not believe in the
activities of the Lord cannot explain how things happen. Using words like
"accident," they take shelter of ideas that are unbelievable. Nothing is
accidental. Everything is done by the Supreme Personality of Godhead, as
the Lord Himself confirms in Bhagavad-gt (9.10). Maydhyakea
prakti syate sacarcaram. Whatever actions and reactions occur within
the cosmic manifestation all take place under the superintendence of the
Supreme Personality of Godhead. However, because the demons do not
understand the potency of the Lord, when wonderful things are done, the
demons think that they are accidental.
Thus end the Bhaktivedanta purports of the Eighth Canto, Sixth Chapter, of
the rmad-Bhgavatam, entitled "The Demigods and Demons Declare a
Truce."

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7. Lord iva Saves the Universe by Drinking Poison

The summary of the Seventh Chapter is as follows. As described in this


chapter, the Supreme Personality of Godhead, appearing in His
incarnation as a tortoise, dove deep into the ocean to carry Mandara
Mountain on His back. At first the churning of the ocean produced
klaka poison. Everyone feared this poison, but Lord iva satisfied them
by drinking it.
With the understanding that when the nectar was generated from the
churning they would share it equally, the demigods and the demons
brought Vsuki to be used as the rope for the churning rod. By the expert
arrangement of the Supreme Personality of Godhead, the demons held the
snake near the mouth, whereas the demigods held the tail of the great
snake. Then, with great endeavor, they began pulling the snake in both
directions. Because the churning rod, Mandara Mountain, was very heavy
and was not held by any support in the water, it sank into the ocean, and
in this way the prowess of both the demons and the demigods was
vanquished. The Supreme Personality of Godhead then appeared in the
form of a tortoise and supported Mandara Mountain on His back. Then
the churning resumed with great force. As a result of the churning, a huge
amount of poison was produced. The prajpatis, seeing no one else to save
them, approached Lord iva and offered him prayers full of truth. Lord
iva is called utoa because he is very pleased if one is a devotee.
Therefore he easily agreed to drink all the poison generated by the
churning. The goddess Durg, Bhavn, the wife of Lord iva, was not at
all disturbed when Lord iva agreed to drink the poison, for she knew
Lord iva's prowess. Indeed, she expressed her pleasure at this agreement.
Then Lord iva gathered the devastating poison, which was everywhere.
He took it in his hand and drank it. After he drank the poison, his neck
became bluish. A small quantity of the poison dropped from his hands to
the ground, and it is because of this poison that there are poisonous
snakes, scorpions, toxic plants and other poisonous things in this world.
TEXT 1

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r-uka uvca
te nga-rjam mantrya
phala-bhgena vsukim
parivya girau tasmin
netram abdhi mudnvit
rebhire sur yatt
amtrthe kurdvaha
r-uka uvcar ukadeva Gosvm said; teall of them (the
demigods and the demons); nga-rjamthe king of the Ngas, snakes;
mantryainviting, or requesting; phala-bhgenaby promising a share
of the nectar; vsukimthe snake Vsuki; parivyaencircling; girau
Mandara Mountain; tasminunto it; netramthe churning rope;
abdhimthe ocean of milk; mud anvitall surcharged with great
pleasure; rebhirebegan to act; surthe demigods; yattwith great
endeavor; amta-arthefor gaining nectar; kuru-udvahaO King Parkit,
best of the Kurus.
ukadeva Gosvm said: O best of the Kurus, Mahrja Parkit, the
demigods and demons summoned Vsuki, king of the serpents,
requesting him to come and promising to give him a share of the nectar.
They coiled Vsuki around Mandara Mountain as a churning rope, and
with great pleasure they endeavored to produce nectar by churning the
ocean of milk.
TEXT 2
hari purastj jaghe
prva devs tato 'bhavan
harithe Supreme Personality of Godhead, Ajita; purasttfrom the
front; jaghetook; prvamat first; devthe demigods; tata
thereafter; abhavantook the front portion of Vsuki.
The Personality of Godhead, Ajita, grasped the front portion of the
snake, and then the demigods followed.
TEXT 3
tan naicchan daitya-patayo

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mah-purua-ceitam
na ghmo vaya puccham
aher agam amagalam
svdhyya-ruta-sampann
prakhyt janma-karmabhi
tatthat arrangement; na aicchannot liking; daitya-patayathe
leaders of the demons; mah-puruaof the Supreme Personality of
Godhead; ceitamattempt; nanot; ghmashall take; vayamall
of us (the Daityas); pucchamthe tail; aheof the serpent; agampart
of the body; amagalaminauspicious, inferior; svdhyyawith Vedic
study; rutaand Vedic knowledge; sampannfully equipped;
prakhytprominent; janma-karmabhiby birth and activities.
The leaders of the demons thought it unwise to hold the tail, the
inauspicious portion of the snake. Instead, they wanted to hold the
front, which had been taken by the Personality of Godhead and the
demigods, because that portion was auspicious and glorious. Thus the
demons, on the plea that they were all highly advanced students of
Vedic knowledge and were all famous for their birth and activities,
protested that they wanted to hold the front of the snake.
The demons thought that the front of the snake was auspicious and that
catching hold of that portion would be more chivalrous. Moreover,
Daityas must always do the opposite of the demigods. That is their nature.
We have actually seen this in relation to our Ka consciousness
movement. We are advocating cow protection and encouraging people to
drink more milk and eat palatable preparations made of milk, but the
demons, just to protest such proposals, are claiming that they are
advanced in scientific knowledge, as described here by the words
svdhyya-ruta-sampann. They say that according to their scientific
way, they have discovered that milk is dangerous and that the beef
obtained by killing cows is very nutritious. This difference of opinion will
always continue. Indeed, it has existed since days of yore. Millions of
years ago, there was the same competition. The demons, as a result of
their so-called Vedic study, preferred to hold the side of the snake near
the mouth. The Supreme Personality of Godhead thought it wise to catch
hold of the dangerous part of the snake and allow the demons to hold the
tail, which was not dangerous, but because of a competitive desire, the

194

demons thought it wise to hold the snake near the mouth. If the demigods
were going to drink poison, the demons would resolve, "Why should we
not share the poison and die gloriously by drinking it?"
In regard to the words svdhyya-ruta-sampann prakhyt janmakarmabhi, another question may be raised. If one is actually educated in
Vedic knowledge, is famous for performing prescribed activities and has
been born in a great aristocratic family, why should he be called a demon?
The answer is that one may be highly educated and may have been born
in an aristocratic family, but if he is godless, if he does not listen to the
instructions of God, then he is a demon. There are many examples in
history of men like Hirayakaipu, Rvaa and Kasa who were well
educated, who were born in aristocratic families and who were very
powerful and chivalrous in fighting, but who, because of deriding the
Supreme Personality of Godhead, were called Rkasas, or demons. One
may be very well educated, but if he has no sense of Ka consciousness,
no obedience to the Supreme Lord, he is a demon. That is described by
the Lord Himself in Bhagavad-gt (7.15):
na m duktino mh
prapadyante nardham
myaypahta-jn
sura bhvam rit
"Those miscreants who are grossly foolish, lowest among mankind, whose
knowledge is stolen by illusion, and who partake of the atheistic nature of
demons, do not surrender unto Me." sura bhvam refers to not
accepting the existence of God or the transcendental instructions of the
Personality of Godhead. Bhagavad-gt clearly consists of transcendental
instructions imparted directly by the Supreme Personality of Godhead.
But asuras, instead of accepting these instructions directly, make
commentaries according to their own whimsical ways and mislead
everyone, without profit even for themselves. One should therefore be
very careful of demoniac, godless persons. According to the words of Lord
Ka, even if a godless demon is very well educated, he must be
considered a mha, nardhama and myaypahta jna.
TEXT 4
iti t sthitn daityn

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vilokya puruottama
smayamno visjygra
puccha jagrha smara
itithus; tmsilently; sthitnstaying; daitynthe demons;
vilokyaseeing;
purua-uttamathe Personality of
Godhead;
smayamnasmiling; visjyagiving up; agramthe front portion of
the snake; pucchamthe rear portion; jagrhagrasped; sa-amara
with the demigods.
Thus the demons remained silent, opposing the desire of the demigods.
Seeing the demons and understanding their motive, the Personality of
Godhead smiled. Without discussion, He immediately accepted their
proposal by grasping the tail of the snake, and the demigods followed
Him.
TEXT 5
kta-sthna-vibhgs ta
eva kayapa-nandan
mamanthu parama yatt
amtrtha payo-nidhim
ktaadjusting; sthna-vibhgthe division of the places they were to
hold; tethey; evamin this way; kayapa-nandanthe sons of
Kayapa (both the demigods and the demons); mamanthuchurned;
paramamwith great; yattendeavor; amta-arthamfor getting
nectar; paya-nidhimthe ocean of milk.
After thus adjusting how the snake was to be held, the sons of Kayapa,
both demigods and demons, began their activities, desiring to get nectar
by churning the ocean of milk.
TEXT 6
mathyamne 'rave so 'drir
andhro hy apo 'viat
dhriyamo 'pi balibhir
gauravt pu-nandana

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mathyamnewhile the churning was going on; aravein the ocean of


milk; sathat; adrihill; andhrawithout being supported by
anything; hiindeed; apain the water; aviatdrowned;
dhriyamacaptured; apialthough; balibhiby the powerful
demigods and demons; gauravtfrom being very heavy; punandanaO son of Pu (Mahrja Parkit).
O son of the Pu dynasty, when Mandara Mountain was thus being
used as a churning rod in the ocean of milk, it had no support, and
therefore although held by the strong hands of the demigods and
demons, it sank into the water.
TEXT 7
te sunirvia-manasa
parimlna-mukha-riya
san sva-paurue nae
daiventibalyas
teall of them (the demigods and demons); sunirvia-manasatheir
minds being very disappointed; parimlnadried up; mukha-riyathe
beauty of their faces; sanbecame; sva-pauruewith their own
prowess; naebeing lost; daivenaby a providential arrangement; atibalyaswhich is always stronger than anything else.
Because the mountain had been sunk by the strength of providence, the
demigods and demons were disappointed, and their faces seemed to
shrivel.
TEXT 8
vilokya vighnea-vidhi tadevaro
duranta-vryo 'vitathbhisandhi
ktv vapu kacchapam adbhuta mahat
praviya toya girim ujjahra
vilokyaobserving; vighnathe obstruction (the sinking of the
mountain); a-vidhimby the providential arrangement; tadthen;
varathe Supreme Personality of Godhead; duranta-vrya
inconceivably
powerful;
avitathainfallible;
abhisandhiwhose

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determination; ktvexpanding; vapubody; kacchapamtortoise;


adbhutamwonderful; mahatvery great; praviyaentering; toyam
the water; girimthe mountain (Mandara); ujjahralifted.
Seeing the situation that had been created by the will of the Supreme,
the unlimitedly powerful Lord, whose determination is infallible, took
the wonderful shape of a tortoise, entered the water, and lifted the great
Mandara Mountain.
Here is evidence that the Supreme Personality of Godhead is the supreme
controller of everything. As we have previously described, there are two
classes of menthe demons and the demigodsbut neither of them are
supremely powerful. Everyone has experienced that hindrances are
imposed upon us by the supreme power. The demons regard these
hindrances as mere accidents or chance, but devotees accept them to be
acts of the supreme ruler. When faced with hindrances, therefore,
devotees pray to the Lord. Tat te 'nukamp susamkamo bhujna
evtma-kta vipkam [SB 10.14.8]. Devotees endure hindrances,
accepting them to be caused by the Supreme Personality of Godhead and
regarding them as benedictions. Demons, however, being unable to
understand the supreme controller, regard such hindrances as accidental.
Here, of course, the Supreme Personality of Godhead was present
personally. It was by His will that there were hindrances, and by His will
those hindrances were removed. The Lord appeared as a tortoise to
support the great mountain. Kitir iha vipulatare tava tihati phe. The
Lord held the great mountain on His back. Keava dhta-krma-arra jaya
jagada hare. Dangers can be created by the Supreme Personality of
Godhead, and they can also be removed by Him. This is known to
devotees, but demons cannot understand it.
TEXT 9
tam utthita vkya kulcala puna
samudyat nirmathitu sursur
dadhra phena sa laka-yojanaprastri dvpa ivparo mahn
tamthat mountain; utthitamlifted; vkyaobserving; kulcalam
known
as
Mandara;
punaagain;
samudyatenlivened;
nirmathitumto churn the ocean of milk; sura-asurthe demigods and

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the demons; dadhracarried; phenaby the back; sathe Supreme


Lord; laka-yojanaone hundred thousand yojanas (eight hundred
thousand miles); prastriextending; dvpaa big island; ivalike;
aparaanother; mahnvery big.
When the demigods and demons saw that Mandara Mountain had been
lifted, they were enlivened and encouraged to begin churning again.
The mountain rested on the back of the great tortoise, which extended
for eight hundred thousand miles like a large island.
TEXT 10
sursurendrair bhuja-vrya-vepita
paribhramanta girim aga phata
bibhrat tad-vartanam di-kacchapo
mene 'ga-kayanam aprameya
sura-asura-indraiby the leaders of the demons and the demigods;
bhuja-vryaby the strength of their arms; vepitammoving;
paribhramantamrotating; girimthe mountain; agaO Mahrja
Parkit; phataon His back; bibhratbore; tatof that; vartanam
the rotating; di-kacchapaas the supreme original tortoise; mene
considered; aga-kayanamas pleasing scratching of the body;
aprameyaunlimited.
O King, when the demigods and demons, by the strength of their arms,
rotated Mandara Mountain on the back of the extraordinary tortoise,
the tortoise accepted the rolling of the mountain as a means of
scratching His body, and thus He felt a pleasing sensation.
The Supreme Personality of Godhead is always the unlimited. Although
the Supreme Personality of Godhead, in His body as a tortoise, held on
His back the largest of mountains, Mandara-parvata, He did not feel any
inconvenience. On the contrary, He apparently felt some itching, and thus
the rotation of the mountain was certainly very pleasing.
TEXT 11
tathsurn viad surea
rpea te bala-vryam rayan
uddpayan deva-ga ca viur

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daivena ngendram abodha-rpa


taththereafter; asurnunto the demons; viatentered; surea
by the quality of passion; rpeain such a form; temof them; balavryamstrength and energy; rayanincreasing; uddpayan
encouraging; deva-ganthe demigods; caalso; viuLord Viu;
daivenaby the feature of goodness; nga-indramunto the King of the
serpents, Vsuki; abodha-rpaby the quality of ignorance.
Thereafter, Lord Viu entered the demons as the quality of passion,
the demigods as the quality of goodness, and Vsuki as the quality of
ignorance to encourage them and increase their various types of
strength and energy.
Everyone in this material world is under the different modes of material
nature. There were three different parties in the churning of Mandara
Mountainthe demigods, who were in the mode of goodness, the
demons, who were in the mode of passion, and the snake Vsuki, who
was in the mode of ignorance. Since they were all becoming tired (Vsuki
so much so that he was almost going to die), Lord Viu, to encourage
them to continue the work of churning the ocean, entered into them
according to their respective modes of naturegoodness, passion and
ignorance.
TEXT 12
upary agendra giri-r ivnya
kramya hastena sahasra-bhu
tasthau divi brahma-bhavendra-mukhyair
abhiuvadbhi sumano-'bhiva
uparion the top of; agendramthe big mountain; giri-rthe king of
mountains; ivalike; anyaanother; kramyacatching; hastenaby
one hand; sahasra-bhuexhibiting thousands of hands; tasthau
situated; diviin the sky; brahmaLord Brahm; bhavaLord iva;
indrathe King of heaven; mukhyaiheaded by; abhiuvadbhi
offered prayers to the Lord; sumanaby flowers; abhivabeing
showered.
Manifesting Himself with thousands of hands, the Lord then appeared
on the summit of Mandara Mountain, like another great mountain, and

200

held Mandara Mountain with one hand. In the upper planetary systems,
Lord Brahm and Lord iva, along with Indra, King of heaven, and
other demigods, offered prayers to the Lord and showered flowers upon
Him.
To balance Mandara Mountain while it was being pulled from both sides,
the Lord Himself appeared on its summit like another great mountain.
Lord Brahm, Lord iva and King Indra then expanded themselves and
showered flowers on the Lord.
TEXT 13
upary adha ctmani gotra-netrayo
parea te prviat samedhit
mamanthur abdhi taras madotka
mahdri kobhita-nakra-cakram
upariupward; adha caand downward; tmaniunto the demons and
demigods; gotra-netrayounto the mountain and Vsuki, who was used
as a rope; pareathe Supreme Personality of Godhead; tethey;
prviatentering
them;
samedhitsufficiently
agitated;
mamanthuchurned; abdhimthe ocean of milk; taraswith great
strength; mada-utkabeing mad; mah-adriwith the great
Mandara Mountain; kobhitaagitated; nakra-cakramall the alligators
in the water.
The demigods and demons worked almost madly for the nectar,
encouraged by the Lord, who was above and below the mountain and
who had entered the demigods, the demons, Vsuki and the mountain
itself. Because of the strength of the demigods and demons, the ocean of
milk was so powerfully agitated that all the alligators in the water were
very much perturbed. Nonetheless the churning of the ocean continued
in this way.
TEXT 14
ahndra-shasra-kahora-d-mukhavsgni-dhmhata-varcaso 'sur
pauloma-kleya-ballvaldayo
davgni-dagdh saral ivbhavan

201

ahndraof the King of serpents; shasraby thousands; kahoravery,


very hard; dkall directions; mukhaby the mouth; vsabreathing;
agnifire coming out; dhmasmoke; hatabeing affected; varcasa
by the rays; asurthe demons; paulomaPauloma; kleyaKleya;
baliBali; ilvalaIlvala; dayaheaded by; dava-agniby a forest fire;
dagdhburned; saralsarala trees; ivalike; abhavanall of them
became.
Vsuki had thousands of eyes and mouths. From his mouths he
breathed smoke and blazing fire, which affected the demons, headed by
Pauloma, Kleya, Bali and Ilvala. Thus the demons, who appeared like
sarala trees burned by a forest fire, gradually became powerless.
TEXT 15
dev ca tac-chvsa-ikh-hata-prabhn
dhmrmbara-srag-vara-kacuknann
samabhyavaran bhagavad-va ghan
vavu samudrormy-upagha-vyava
devnall the demigods; caalso; tatof Vsuki; vsafrom the
breathing; ikhby the flames; hatabeing affected; prabhntheir
bodily luster; dhmrasmoky; ambaradress; srak-varaexcellent
garlands; kacukaarmaments; nannand faces; samabhyavaran
sufficiently rained; bhagavat-vaunder the control of the Supreme
Personality of Godhead; ghanclouds; vavublew; samudraof the
ocean of milk; rmifrom the waves; upaghabearing fragments of
water; vyavabreezes.
Because the demigods were also affected by the blazing breath of
Vsuki, their bodily lusters diminished, and their garments, garlands,
weapons and faces were blackened by smoke. However, by the grace of
the Supreme Personality of Godhead, clouds appeared on the sea,
pouring torrents of rain, and breezes blew, carrying particles of water
from the sea waves, to give the demigods relief.
TEXT 16
mathyamnt tath sindhor
devsura-vartha-pai

202

yad sudh na jyeta


nirmamanthjita svayam
mathyamntsufficiently being churned; tathin this way; sindho
from the ocean of milk; devaof the demigods; asuraand the demons;
vartha-paiby the best; yadwhen; sudhnectar; na jyetadid
not come out; nirmamanthachurned; ajitathe Supreme Personality
of Godhead, Ajita; svayampersonally.
When nectar did not come from the ocean of milk, despite so much
endeavor by the best of the demigods and demons, the Supreme
Personality of Godhead, Ajita, personally began to churn the ocean.
TEXT 17
megha-yma kanaka-paridhi kara-vidyota-vidyun
mrdhni bhrjad-vilulita-kaca srag-dharo rakta-netra
jaitrair dorbhir jagad-abhaya-dair dandaka ghtv
mathnan mathn pratigirir ivobhattho dhtdri
megha-ymablackish like a cloud; kanaka-paridhiwearing yellow
garments; karaon the ears; vidyota-vidyutwhose earrings shone like
lightning; mrdhnion the head; bhrjatgleaming; vilulitadisheveled;
kacawhose hair; srak-dharawearing a flower garland; raktanetrawith red eyes; jaitraiwith victorious; dorbhiwith arms;
jagatto the universe; abhaya-daiwhich give fearlessness;
dandakamthe snake (Vsuki); ghtvafter taking; mathnan
churning; mathnby the churning rod (Mandara Mountain);
pratigirianother mountain; ivalike; aobhataHe appeared; atho
then; dhta-adrihaving taken the mountain.
The Lord appeared like a blackish cloud. He was dressed with yellow
garments, His earrings shone on His ears like lightning, and His hair
spread over His shoulders. He wore a garland of flowers, and His eyes
were pinkish. With His strong, glorious arms, which award fearlessness
throughout the universe, He took hold of Vsuki and began churning
the ocean, using Mandara Mountain as a churning rod. When engaged
in this way, the Lord appeared like a beautifully situated mountain
named Indranla.

203

TEXT 18
nirmathyamnd udadher abhd via
maholbaa hlahalhvam agrata
sambhrnta-mnonmakarhi-kacchapt
timi-dvipa-grha-timigilkult
nirmathyamntwhile the activities of churning were going on;
udadhefrom the ocean; abhtthere was; viampoison; mahulbaamvery fierce; hlahala-hvamby the name hlahala; agrata
at first; sambhrntaagitated and going here and there; mnavarious
kinds of fish; unmakarasharks; ahidifferent kinds of snakes;
kacchaptand many kinds of tortoises; timiwhales; dvipawater
elephants; grhacrocodiles; timigilawhales that can swallow whales;
kultbeing very much agitated.
The fish, sharks, tortoises and snakes were most agitated and
perturbed. The entire ocean became turbulent, and even the large
aquatic animals like whales, water elephants, crocodiles and timigila
fish [large whales that can swallow small whales] came to the surface.
While the ocean was being churned in this way, it first produced a
fiercely dangerous poison called hlahala.
TEXT 19
tad ugra-vega dii diy upary adho
visarpad utsarpad asahyam aprati
bht praj dudruvur aga sevar
arakyam araa sadivam
tatthat; ugra-vegamvery fierce and potent poison; dii diiin all
directions; upariupward; adhadownward; visarpatcurling;
utsarpatgoing upward; asahyamunbearable; apratiuncontrollable;
bhtbeing very much afraid; prajthe residents of all the worlds;
dudruvumoved here and there; agaO Mahrja Parkit; savarwith the Supreme Lord; arakyamnot being protected;
araamshelter; sadivamunto the lotus feet of Lord iva.
O King, when that uncontrollable poison was forcefully spreading up
and down in all directions, all the demigods, along with the Lord
Himself, approached Lord iva [Sadiva]. Feeling unsheltered and very

204

much afraid, they sought shelter of him.


One may question that since the Supreme Personality of Godhead was
personally present, why did He accompany all the demigods and people in
general to take shelter of Lord Sadiva, instead of intervening Himself. In
this connection rla Madhvcrya warns:
rudrasya yaaso 'rthya
svaya viur via vibhu
na sajahre samartho 'pi
vyu coce prantaye
Lord Viu was competent to rectify the situation, but in order to give
credit to Lord iva, who later drank all the poison and kept it in his neck,
Lord Viu did not take action.
TEXT 20
vilokya ta deva-vara tri-loky
bhavya devybhimata munnm
snam adrv apavarga-hetos
tapo jua stutibhi praemu
vilokyaobserving; tamhim; deva-varamthe best of the demigods; trilokyof the three worlds; bhavyafor the flourishing; devywith
his wife, Bhavn; abhimatamaccepted by; munnmgreat saintly
persons; snamsitting together; adraufrom the top of Kailsa Hill;
apavarga-hetodesiring liberation; tapain austerity; juambeing
served by them; stutibhiby prayers; praemuoffered their respectful
obeisances.
The demigods observed Lord iva sitting on the summit of Kailsa Hill
with his wife, Bhavn, for the auspicious development of the three
worlds. He was being worshiped by great saintly persons desiring
liberation. The demigods offered him their obeisances and prayers with
great respect.
TEXT 21
r-prajpataya cu
deva-deva mah-deva

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bhttman bhta-bhvana
trhi na arapanns
trailokya-dahand vit
r-prajpataya cuthe prajpatis said; deva-devaO Lord Mahdeva,
best of the demigods; mah-devaO great demigod; bhta-tmanO life
and soul of everyone in this world; bhta-bhvanaO the cause of the
happiness and flourishing of all of them; trhideliver; naus; araapannnwho have taken shelter at your lotus feet; trailokyaof the
three worlds; dahantwhich is causing the burning; vitfrom this
poison.
The prajpatis said: O greatest of all demigods, Mahdeva, Supersoul of
all living entities and cause of their happiness and prosperity, we have
come to the shelter of your lotus feet. Now please save us from this
fiery poison, which is spreading all over the three worlds.
Since Lord iva is in charge of annihilation, why should he be approached
for protection, which is given by Lord Viu? Lord Brahm creates, and
Lord iva annihilates, but both Lord Brahm and Lord iva are
incarnations of Lord Viu and are known as aktyvea-avatras. They
are endowed with a special power like that of Lord Viu, who is actually
all-pervading in their activities. Therefore whenever prayers for protection
are offered to Lord iva, actually Lord Viu is indicated, for otherwise
Lord iva is meant for destruction. Lord iva is one of the varas, or the
controllers known as aktyvea-avatras. Therefore he can be addressed
as having the qualities of Lord Viu.
TEXT 22
tvam eka sarva-jagata
varo bandha-mokayo
ta tvm arcanti kual
prapannrti-hara gurum
tvam ekaYour Lordship is indeed; sarva-jagataof the three worlds;
varathe controller; bandha-mokayoof both bondage and
liberation; tamthat controller; tvm arcantiworship you; kual
persons who want good fortune; prapanna-rti-haramwho can mitigate
all the distresses of a sheltered devotee; gurumyou who act as a good

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advisor to all fallen souls.


O lord, you are the cause of bondage and liberation of the entire
universe because you are its ruler. Those who are advanced in spiritual
consciousness surrender unto you, and therefore you are the cause of
mitigating their distresses, and you are also the cause of their
liberation. We therefore worship Your Lordship.
Actually Lord Viu maintains and accomplishes all good fortune. If one
has to take shelter of Lord Viu, why should the demigods take shelter of
Lord iva? They did so because Lord Viu acts through Lord iva in the
creation of the material world. Lord iva acts on behalf of Lord Viu.
When the Lord says in Bhagavad-gt (14.4) that He is the father of all
living entities (aha bja-prada pit), this refers to actions performed by
Lord Viu through Lord iva. Lord Viu is always unattached to
material activities, and when material activities are to be performed, Lord
Viu performs them through Lord iva. Lord iva is therefore worshiped
on the level of Lord Viu. When Lord Viu is untouched by the
external energy He is Lord Viu, but when He is in touch with the
external energy, He appears in His feature as Lord iva.
TEXT 23
gua-mayy sva-aktysya
sarga-sthity-apyayn vibho
dhatse yad sva-dg bhman
brahma-viu-ivbhidhm
gua-mayyacting in three modes of activity; sva-aktyby the
external energy of Your Lordship; asyaof this material world; sargasthiti-apyayncreation, maintenance and annihilation; vibhoO lord;
dhatseyou execute; yadwhen; sva-dkyou manifest yourself;
bhmanO great one; brahma-viu-iva-abhidhmas Lord Brahm,
Lord Viu or Lord iva.
O lord, you are self-effulgent and supreme. You create this material
world by your personal energy, and you assume the names Brahm,
Viu and Mahevara when you act in creation, maintenance and
annihilation.
This prayer is actually offered to Lord Viu, the purua, who in His

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incarnations as the gua-avatras assumes the names Brahm, Viu and


Mahevara.
TEXT 24
tva brahma parama guhya
sad-asad-bhva-bhvanam
nn-aktibhir bhtas
tvam tm jagad-vara
tvamYour Lordship; brahmaimpersonal Brahman; paramam
supreme; guhyamconfidential; sat-asat-bhva-bhvanamthe cause of
varieties of creation, its cause and effect; nn-aktibhiwith varieties of
potencies; bhtamanifest; tvamyou are; tmthe Supersoul; jagatvarathe Supreme Personality of Godhead.
You are the cause of all causes, the self-effulgent, inconceivable,
impersonal Brahman, which is originally Parabrahman. You manifest
various potencies in this cosmic manifestation.
This prayer is offered to the impersonal Brahman, which consists of the
effulgent rays of Parabrahman. Parabrahman is the Supreme Personality of
Godhead (para brahma para dhma pavitra parama bhavn [Bg.
10.12]). When Lord iva is worshiped as Parabrahman, the worship is
meant for Lord Viu.
TEXT 25
tva abda-yonir jagad-dir tm
prendriya-dravya-gua svabhva
kla kratu satyam ta ca dharmas
tvayy akara yat tri-vd-mananti
tvamYour Lordship; abda-yonithe origin and source of Vedic
literature; jagat-dithe original cause of material creation; tmthe
soul; prathe living force; indriyathe senses; dravyathe material
elements; guathe three qualities; sva-bhvamaterial nature;
klaeternal
time;
kratusacrifice;
satyamtruth;
tam
truthfulness; caand; dharmatwo different types of religion; tvayi
unto you; akaramthe original syllable, okra; yatthat which; trivtconsisting of the letters a, u and m; manantithey say.

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O lord, you are the original source of Vedic literature. You are the
original cause of material creation, the life force, the senses, the five
elements, the three modes and the mahat-tattva. You are eternal time,
determination and the two religious systems called truth [satya] and
truthfulness [ta]. You are the shelter of the syllable o, which consists
of three letters a-u-m.
TEXT 26
agnir mukha te 'khila-devattm
kiti vidur loka-bhavghri-pakajam
kla gati te 'khila-devattmano
dia ca karau rasana jaleam
agnifire; mukhammouth; teof Your Lordship; akhila-devattmthe origin of all demigods; kitimthe surface of the globe;
viduthey know; loka-bhavaO origin of all planets; aghripakajamyour lotus feet; klameternal time; gatimprogress; teof
Your Lordship; akhila-devat-tmanathe total aggregate of all the
demigods; diaall directions; caand; karauyour ears; rasanam
taste; jala-amthe demigod controller of the water.
O father of all planets, learned scholars know that fire is your mouth,
the surface of the globe is your lotus feet, eternal time is your
movement, all the directions are your ears, and Varua, master of the
waters, is your tongue.
In the ruti-mantras it is said, agni sarva-devat: "Fire is the aggregate of
all demigods." Agni is the mouth of the Supreme Personality of Godhead.
It is through Agni, or fire, that the Lord accepts all sacrificial oblations.
TEXT 27
nbhir nabhas te vasana nabhasvn
srya ca caki jala sma reta
parvartmrayaa tavtm
somo mano dyaur bhagavan iras te
nbhinavel; nabhathe sky; teof Your Lordship; vasanam
breathing; nabhasvnthe air; srya caand the sun globe; caki
your eyes; jalamthe water; smaindeed; retasemen; para-avara-

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tma-rayaamthe shelter of all living entities, low and high; tava


your; tmself; somathe moon; manamind; dyauthe higher
planetary systems; bhagavanO Your Lordship; irahead; teof you.
O lord, the sky is your navel, the air is your breathing, the sun is your
eyes, and the water is your semen. You are the shelter of all kinds of
living entities, high and low. The god of the moon is your mind, and the
upper planetary system is your head.
TEXT 28
kuki samudr girayo 'sthi-sagh
romi sarvauadhi-vrudhas te
chandsi skt tava sapta dhtavas
tray-maytman hdaya sarva-dharma
kukiabdomen; samudrthe oceans; girayathe mountains;
asthibones; saghcombination; romithe hairs of the body;
sarvaall; auadhidrugs; vrudhaplants and creepers; teyour;
chandsiVedic mantras; sktdirectly; tavayour; saptaseven;
dhtavalayers of the body; tray-maya-tmanO three Vedas
personified; hdayamcore of the heart; sarva-dharmaall kinds of
religion.
O lord, you are the three Vedas personified. The seven seas are your
abdomen, and the mountains are your bones. All drugs, creepers and
vegetables are the hairs on your body, the Vedic mantras like Gyatr
are the seven layers of your body, and the Vedic religious system is the
core of your heart.
TEXT 29
mukhni pacopaniadas tavea
yais triad-aottara-mantra-varga
yat tac chivkhya paramtma-tattva
deva svaya-jyotir avasthitis te
mukhnifaces; pacafive; upaniadaVedic literatures; tavayour;
aO lord; yaiby which; triat-aa-uttara-mantra-vargain the
category of thirty-eight important Vedic mantras; yatthat; tatas it is;

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iva-khyamcelebrated by the name iva; paramtma-tattvamwhich


ascertain the truth about Paramtm; devaO lord; svayam-jyotiselfilluminated; avasthitisituation; teof Your Lordship.
O lord, the five important Vedic mantras are represented by your five
faces, from which the thirty-eight most celebrated Vedic mantras have
been generated. Your Lordship, being celebrated as Lord iva, is selfilluminated. You are directly situated as the supreme truth, known as
Paramtm.
The five mantras mentioned in this connection are as follows: (1) Purua,
(2) Aghora, (3) Sadyojta, (4) Vmadeva, and (5) na. These five mantras
are within the category of thirty-eight special Vedic mantras chanted by
Lord iva, who is therefore celebrated as iva or Mahdeva. Another
reason why Lord iva is called iva, which means "all-auspicious," is that
he is self-illuminated, exactly like Lord Viu, who is the Paramtm.
Because Lord iva is directly an incarnation of Lord Viu, he is situated
as Lord Viu's direct representative. This fact is corroborated by a Vedic
mantra: pati vivasytmevara vatam. ivam acyutam. The Supersoul
is called by many names, of which Mahevara, iva and Acyuta are
especially mentioned.
TEXT 30
chy tv adharmormiu yair visargo
netra-traya sattva-rajas-tamsi
skhytmana stra-ktas tavek
chandomayo deva i pura
chyshadow; tubut; adharma-rmiuin the waves of irreligion, like
kma, krodha, lobha and moha; yaiby which; visargaso many
varieties of creation; netra-trayamthree eyes; sattvagoodness; raja
passion; tamsiand darkness; skhya-tmanathe origin of all
Vedic literatures; strascriptures; ktamade; tavaby you; k
simply by glancing; chanda-mayafull of Vedic verses; devaO lord;
iall Vedic literatures; puraand the puras, the supplementary
Vedas.
O lord, your shadow is seen in irreligion, which brings about varieties
of irreligious creations. The three modes of naturegoodness, passion

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and ignoranceare your three eyes. All the Vedic literatures, which are
full of verses, are emanations from you because their compilers wrote
the various scriptures after receiving your glance.
TEXT 31
na te giri-trkhila-loka-plavirica-vaikuha-surendra-gamyam
jyoti para yatra rajas tama ca
sattva na yad brahma nirasta-bhedam
nanot; teof Your Lordship; giri-traO King of the mountains; akhilaloka-plaall the directors of departments of material activities; virica
Lord Brahm; vaikuhaLord Viu; sura-indrathe King of heaven;
gamyamthey
can
understand;
jyotieffulgence;
param
transcendental; yatrawherein; rajathe mode of passion; tama ca
and the mode of ignorance; sattvamthe mode of goodness; nanot; yat
brahmawhich is impersonal Brahman; nirasta-bhedamwithout
distinction between demigods and human beings.
O Lord Gira, since the impersonal Brahman effulgence is
transcendental to the material modes of goodness, passion and
ignorance, the various directors of this material world certainly cannot
appreciate it or even know where it is. It is not understandable even to
Lord Brahm, Lord Viu or the King of heaven, Mahendra.
The brahmajyoti is actually the effulgence of the Supreme Personality of
Godhead. As stated in Brahma-sahit (5.40):
yasya prabh prabhavato jagad-aa-koikoiv aea-vasudhdi-vibhti-bhinnam
tad brahma nikalam anantam aea-bhta
govindam di-purua tam aha bhajmi
"I worship Govinda, the primeval Lord, who is endowed with great
power. The glowing effulgence of His transcendental form is the
impersonal Brahman, which is absolute, complete and unlimited and
which displays the varieties of countless planets, with their different
opulences, in millions and millions of universes." Although the
impersonal feature of the Absolute is an expansion of the rays of the

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Supreme Personality of Godhead, He does not need to take care of the


impersonalists who enter the brahmajyoti. Ka says in Bhagavad-gt
(9.4), may tatam ida sarva jagad avyakta-mrtin: "In My impersonal
feature I pervade this entire universe." Thus the avyakta-mrti, the
impersonal feature, is certainly an expansion of Ka's energy.
Myvds, who prefer to merge into this Brahman effulgence, worship
Lord iva. The mantras referred to in text 29 are called mukhni
pacopaniadas tavea. Myvds take all these mantras seriously in
worshiping Lord iva. These mantras are as follows: (1) tat puruya
vidmahe ntyai, (2) mah-devya dhmahi vidyyai, (3) tan no rudra
pratihyai, (4) pracodayt dhtyai, (5) aghorebhyas tam. .., (6) atha
ghorebhyo moh. .., (7) aghorebhyo rak. .., (8) aghoratarebhyo nidr. ..,
(9) sarvebhya sarva-vydhyai, (10) sarva-sarvebhyo mtyave, (11) namas
te 'stu kudh. .., (12) rudra-rpebhyas t. .., (13) vmadevya raj. ..,
(14) jyehya svh. .., (15) rehya ratyai, (16) rudrya kalyyai, (17)
klya km. .., (18) kala-vikaraya sandhinyai, (19) bala-vikaraya
kriy. .., (20) balya vddhyai, (21) balacchy. .., (22) pramathanya
dhtryai, (23) sarva-bhta-damanya bhrmayai, (24) mana-oiyai,
(25) unmanya jvar. .., (26) sadyojta prapadymi siddhyai, (27)
sadyojtya vai nama ddhyai, (28) bhave dityai, (29) abhave lakmyai,
(30) ntibhave medh. .., (31) bhajasva m kntyai, (32) bhava svadh. ..,
(33) udbhavya prabh. .., (34) na sarva-vidyn ainyai, (35)
vara sarva-bhtnm abhaya-d. ..,
(36) brahmdhipatir
brahmaodhipatir brahman brahmea-d. .., (37) ivo me astu marcyai,
(38) sadiva jvlinyai.
The impersonal Brahman is unknown even to the other directors of the
material creation, including Lord Brahm, Lord Indra and even Lord
Viu. This does not mean, however, that Lord Viu is not omniscient.
Lord Viu is omniscient, but He does not need to understand what is
going on in His all-pervading expansion. Therefore in Bhagavad-gt the
Lord says that although everything is an expansion of Him (may tatam
ida sarvam [Bg. 9.4]), He does not need to take care of everything (na
cha tev avasthita), since there are various directors like Lord Brahm,
Lord iva and Indra.
TEXT 32
kmdhvara-tripura-klagardy-anekabhta-druha kapayata stutaye na tat te

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yas tv anta-kla idam tma-kta sva-netravahni-sphuliga-ikhay bhasita na veda


kma-adhvarasacrifices for sense gratification (like Daka-yaja, the
sacrifices performed by Daka); tripurathe demon named Tripursura;
klagaraKlagara; diand others; anekamany; bhta-druhawho
are meant for giving trouble to the living entities; kapayatabeing
engaged in their destruction; stutayeyour prayer; nanot; tatthat;
tespeaking to you; ya tubecause; anta-kleat the time of
annihilation; idamin this material world; tma-ktamdone by
yourself; sva-netraby your eyes; vahni-sphuliga-ikhayby the sparks
of fire; bhasitamburned to ashes; na vedaI do not know how it is
happening.
When annihilation is performed by the flames and sparks emanating
from your eyes, the entire creation is burned to ashes. Nonetheless, you
do not know how this happens. What then is to be said of your
destroying the Daka-yaja, Tripursura and the klaka poison? Such
activities cannot be subject matters for prayers offered to you.
Since Lord iva considers the great acts he performs to be very
unimportant, what was to be said of counteracting the strong poison
produced by the churning? The demigods indirectly prayed that Lord iva
counteract the klaka poison, which was spreading throughout the
universe.
TEXT 33
ye tv tma-rma-gurubhir hdi cintitghridvandva carantam umay tapasbhitaptam
katthanta ugra-parua nirata mane
te nnam tim avidas tava hta-lajj
yepersons who; tuindeed; tma-rma-gurubhiby those who are
self-satisfied and who are considered to be spiritual masters of the world;
hdiwithin the heart; cintita-aghri-dvandvamthinking of your two
lotus feet; carantammoving; umaywith your consort, Um; tapas
abhitaptamhighly advanced through practice of austerity and penance;
katthantecriticize your acts; ugra-paruamnot a gentle person;
niratamalways; manein the crematorium; tesuch persons;

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nnamindeed; timsuch activities; avidannot knowing; tavayour


activities; hta-lajjshameless.
Exalted, self-satisfied persons who preach to the entire world think of
your lotus feet constantly within their hearts. However, when persons
who do not know your austerity see you moving with Um, they
misunderstand you to be lusty, or when they see you wandering in the
crematorium they mistakenly think that you are ferocious and envious.
Certainly they are shameless. They cannot understand your activities.
Lord iva is the topmost Vaiava (vaiavn yath ambhu). It is
therefore said, vaiavera kriy-mudr vije n bujhaya. Even the most
intelligent person cannot understand what a Vaiava like Lord iva is
doing or how he is acting. Those who are conquered by lusty desires and
anger cannot estimate the glories of Lord iva, whose position is always
transcendental. In all the activities associated with lusty desires, Lord iva
is an implement of tma-rma. Ordinary persons, therefore, should not try
to understand Lord iva and his activities. One who tries to criticize the
activities of Lord iva is shameless.
TEXT 34
tat tasya te sad-asato parata parasya
nja svarpa-gamane prabhavanti bhmna
brahmdaya kim uta sastavane vaya tu
tat-sarga-sarga-viay api akti-mtram
tattherefore; tasyaof that; teof Your Lordship; sat-asatoof the
living entities, moving and not moving; paratatranscendentally
situated; parasyavery difficult to understand; nanor; ajaas it is;
svarpa-gamaneto approach your reality; prabhavantiit is possible;
bhmnaO great one; brahma-dayaeven such persons as Lord
Brahm; kim utawhat to speak of others; sastavanein offering
prayers; vayam tuas far as we are concerned; tatof you; sarga-sargaviaycreations of the creation; apialthough; akti-mtramto our
ability.
Even personalities like Lord Brahm and other demigods cannot
understand your position, for you are beyond the moving and
nonmoving creation. Since no one can understand you in truth, how can

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one offer you prayers? It is impossible. As far as we are concerned, we


are creatures of Lord Brahm's creation. Under the circumstances,
therefore, we cannot offer you adequate prayers, but as far as our ability
allows, we have expressed our feelings.
TEXT 35
etat para prapaymo
na para te mahevara
manya hi lokasya
vyaktis te 'vyakta-karmaa
etatall these things; paramtranscendental; prapaymawe can see;
nanot; paramthe actual transcendental position; teof Your
Lordship; mah-varaO great ruler; manyafor the happiness; hi
indeed; lokasyaof all the world; vyaktimanifested; teof Your
Lordship; avyakta-karmaawhose activities are unknown to everyone.
O greatest of all rulers, your actual identity is impossible for us to
understand. As far as we can see, your presence brings flourishing
happiness to everyone. Beyond this, no one can appreciate your
activities. We can see this much, and nothing more.
When the demigods offered these prayers to Lord iva, their inner
purpose was to please him so that he would rectify the disturbing
situation created by the hlahala poison. As stated in Bhagavad-gt
(7.20), kmais tais tair hta jn prapadyante 'nya-devat: when one
worships demigods, this is certainly because of deep-rooted desires he
wants fulfilled by the mercy of those demigods. People are generally
attached to the worship of demigods for some motive.
TEXT 36
r-uka uvca
tad-vkya vyasana ts
kpay bha-pita
sarva-bhta-suhd deva
idam ha sat priym
r-uka uvcar ukadeva Gosvm said; tatthis situation; vkya
seeing; vyasanamdangerous; tsmof all the demigods; kpayout

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of compassion; bha-pitagreatly aggrieved; sarva-bhta-suhtthe


friend of all living entities; devaMahdeva; idamthis; hasaid;
satmunto Satdev; priymhis very dear wife.
rla ukadeva Gosvm continued: Lord iva is always benevolent
toward all living entities. When he saw that the living entities were very
much disturbed by the poison, which was spreading everywhere, he
was very compassionate. Thus he spoke to his eternal consort, Sat, as
follows.
TEXT 37
r-iva uvca
aho bata bhavny etat
prajn paya vaiasam
kroda-mathanodbhtt
klakd upasthitam
r-iva uvcar iva said; aho batahow pitiable; bhavnimy dear
wife, Bhavn; etatthis situation; prajnmof all living entities;
payajust see; vaiasamvery dangerous; kra-udaof the ocean of
milk; mathana-udbhttproduced by the churning; klaktbecause
of the production of poison; upasthitamthe present situation.
Lord iva said: My dear Bhavn, just see how all these living entities
have been placed in danger because of the poison produced from the
churning of the ocean of milk.
TEXT 38
s pra-parpsn
vidheyam abhaya hi me
etvn hi prabhor artho
yad dna-pariplanam
small of these living entities; pra-parpsnmvery strongly
desiring to protect their lives; vidheyamsomething must be done;
abhayamsafety; hiindeed; meby me; etvnthis much; hi
indeed; prabhoof the master; arthaduty; yatthat which; dnapariplanamto give protection to suffering humanity.

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It is my duty to give protection and safety to all living entities


struggling for existence. Certainly it is the duty of the master to protect
his suffering dependents.
TEXT 39
prai svai prina pnti
sdhava kaa-bhagurai
baddha-vaireu bhteu
mohitev tma-myay
praiby lives; svaitheir own; prinaother living entities;
pntiprotect;
sdhavadevotees;
kaa-bhaguraitemporary;
baddha-vaireuunnecessarily engaged in animosity; bhteuunto
living entities; mohiteubewildered; tma-myayby the external
energy of the Lord.
People in general, being bewildered by the illusory energy of the
Supreme Personality of Godhead, are always engaged in animosity
toward one another. But devotees, even at the risk of their own
temporary lives, try to save them.
This is the characteristic of a Vaiava. Para-dukha-dukh: a Vaiava is
always unhappy to see the conditioned souls unhappy. Otherwise, he
would have no business teaching them how to become happy. In
materialistic life, people must certainly engage in activities of animosity.
Materialistic life is therefore compared to sasra-dvnala 3**, a blazing

sasra-dvnala-lha-lokatrya kruya-ghanghanatvam
prptasya kalya-guravasya
vande guro r-cararavindam
3

sasra-(of) material existence; dv-anala-(by) the forest fire; lhaafflicted; loka-the people; trya-to deliver; kruya-of mercy; ghanghanatvam-the quality of a cloud; prptasya-who has obtained; kalya-auspicious;
gua-(of) qualities; aravasya-who is an ocean; vande-I offer obeisances;
guro-of my spiritual master; r-auspicious; caraa-aravindam-unto the

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forest fire that automatically takes place. Lord iva and his followers in
the parampar system try to save people from this dangerous condition of
materialistic life. This is the duty of devotees following the principles of
Lord iva and belonging to the Rudra-sampradya. There are four
Vaiava sampradyas, and the Rudra-sampradya is one of them because
Lord iva (Rudra) is the best of the Vaiavas (vaiavn yath
ambhu). Indeed, as we shall see, Lord iva drank all the poison for the
benefit of humanity.
TEXT 40
pusa kpayato bhadre
sarvtm pryate hari
prte harau bhagavati
prye 'ha sacarcara
tasmd ida gara bhuje
prajn svastir astu me
pusawith a person; kpayataengaged in benevolent activities;
bhadreO most gentle Bhavn; sarva-tmthe Supersoul; pryate
becomes pleased; harithe Supreme Personality of Godhead; prte
because of His pleasure; harauthe Supreme Lord, Hari; bhagavatithe
Personality of Godhead; pryealso become pleased; ahamI; sa-caraacarawith all others, moving and nonmoving; tasmttherefore;
idamthis; garampoison; bhujelet me drink; prajnmof the
living entities; svastiwelfare; astulet there be; meby me.

lotus feet.

The spiritual master is receiving benediction from the ocean of


mercy. Just as a cloud pours water on a forest fire to extinguish
it, so the spiritual master delivers the materially afflicted world
by extinguishing the blazing fire of material existence. I offer my
respectful obeisances unto the lotus feet of such a spiritual
master, who is an ocean of auspicious qualities. Guruvastakam
verse 1

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My dear gentle wife Bhavn, when one performs benevolent activities


for others, the Supreme Personality of Godhead, Hari, is very pleased.
And when the Lord is pleased, I am also pleased, along with all other
living creatures. Therefore, let me drink this poison, for all the living
entities may thus become happy because of me.
TEXT 41
r-uka uvca
evam mantrya bhagavn
bhavn viva-bhvana
tad via jagdhum rebhe
prabhva-jnvamodata
r-uka uvcar ukadeva Gosvm said; evamin this way;
mantryaaddressing; bhagavnLord iva; bhavnmBhavn; vivabhvanathe well-wisher of all the universe; tat viamthat poison;
jagdhumto drink; rebhebegan; prabhva-jmother Bhavn, who
perfectly knew the capability of Lord iva; anvamodatagave her
permission.
rla ukadeva Gosvm continued: After informing Bhavn in this
way, Lord iva began to drink the poison, and Bhavn, who knew
perfectly well the capabilities of Lord iva, gave him her permission to
do so.
TEXT 42
tata karatal-ktya
vypi hlhala viam
abhakayan mah-deva
kpay bhta-bhvana
tatathereafter; karatal-ktyataking in his hand; vypiwidespread;
hlhalamcalled hlahala; viampoison; abhakayatdrank; mahdevaLord iva; kpayout of compassion; bhta-bhvanafor the
welfare of all living entities.
Thereafter, Lord iva, who is dedicated to auspicious, benevolent work
for humanity, compassionately took the whole quantity of poison in his

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palm and drank it.


Although there was such a great quantity of poison that it spread all over
the universe, Lord iva had such great power that he reduced the poison
to a small quantity so that he could hold it in his palm. One should not
try to imitate Lord iva. Lord iva can do whatever he likes, but those
who try to imitate Lord iva by smoking ganja and other poisonous things
will certainly be killed because of such activities.
TEXT 43
tasypi daraym sa
sva-vrya jala-kalmaa
yac cakra gale nla
tac ca sdhor vibhaam
tasyaof Lord iva; apialso; daraym saexhibited; sva-vryamits
own potency; jala-kalmaathat poison born of the water; yatwhich;
cakramade; galeon the neck; nlambluish line; tatthat; caalso;
sdhoof the saintly person; vibhaamornament.
As if in defamation, the poison born from the ocean of milk manifested
its potency by marking Lord iva's neck with a bluish line. That line,
however, is now accepted as an ornament of the Lord.
TEXT 44
tapyante loka-tpena
sdhava pryao jan
paramrdhana tad dhi
puruasykhiltmana
tapyantevoluntarily suffer; loka-tpenabecause of the suffering of
people in general; sdhavasaintly persons; pryaaalmost always;
jansuch persons; parama-rdhanamthe topmost method of
worshiping; tatthat activity; hiindeed; puruasyaof the Supreme
Person; akhila-tmanawho is the Supersoul of everyone.
It is said that great personalities almost always accept voluntary
suffering because of the suffering of people in general. This is
considered the highest method of worshiping the Supreme Personality

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of Godhead, who is present in everyone's heart.


Here is an explanation of how those engaged in activities for the welfare
of others are very quickly recognized by the Supreme Personality of
Godhead. The Lord says in Bhagavad-gt (18.68-69), ya ida parama
guhya mad-bhaktev abhidhsyati. .. na ca tasmn manuyeu kacin me
priya-kttama: "One who preaches the message of Bhagavad-gt to My
devotees is most dear to Me. No one can excel him in satisfying Me by
worship." There are different kinds of welfare activities in this material
world, but the supreme welfare activity is the spreading of Ka
consciousness. Other welfare activities cannot be effective, for the laws of
nature and the results of karma cannot be checked. It is by destiny, or the
laws of karma, that one must suffer or enjoy. For instance, if one is given
a court order, he must accept it, whether it brings suffering or profit.
Similarly, everyone is under obligations to karma and it reactions. No one
can change this. Therefore the stra says:
tasyaiva heto prayateta kovido
na labhyate yad bhramatm upary adha
(SB 1.5.18)
One should endeavor for that which is never obtained by wandering up
and down the universe as a result of the reactions of karma. What is that?
One should endeavor to become Ka conscious. If one tries to spread
Ka consciousness all over the world, he should be understood to be
performing the best welfare activity. The Lord is automatically very
pleased with him. If the Lord is pleased with him, what is left for him to
achieve? If one has been recognized by the Lord, even if he does not ask
the Lord for anything, the Lord, who is within everyone, supplies him
whatever he wants. This is also confirmed in Bhagavad-gt (te
nitybhiyuktn yoga-kema vahmy aham [Bg. 9.22]). Again, as stated
here, tapyante loka-tpena sdhava pryao jan. The best welfare
activity is raising people to the platform of Ka consciousness, since the
conditioned souls are suffering only for want of Ka consciousness. The
Lord Himself also comes to mitigate the suffering of humanity.
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya

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tadtmna sjmy aham


paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sambhavmi yuge yuge
"Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligionat that time I
descend Myself. To deliver the pious and to annihilate the miscreants, as
well as to reestablish the principles of religion, I advent Myself
millennium after millennium." (Bg. 4.7-8) All the stras conclude,
therefore, that spreading the Ka consciousness movement is the best
welfare activity in the world. Because of the ultimate benefit this bestows
upon people in general, the Lord very quickly recognizes such service
performed by a devotee.
TEXT 45
niamya karma tac chambhor
deva-devasya mhua
praj dkya brahm
vaikuha ca aasire
niamyaafter hearing; karmathe act; tatthat; ambhoof Lord
iva; deva-devasyawho is worshipable even for the demigods;
mhuahe who bestows great benedictions upon people in general;
prajthe people in general; dkyaBhavn, the daughter of
Daka; brahmLord Brahm; vaikuha caLord Viu also;
aasirepraised very much.
Upon hearing of this act, everyone, including Bhavn [the daughter of
Mahrja Daka], Lord Brahm, Lord Viu, and the people in general,
very highly praised this deed performed by Lord iva, who is worshiped
by the demigods and who bestows benedictions upon the people.
TEXT 46
praskanna pibata per
yat kicij jaghu sma tat

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vcikhi-viauadhyo
dandak ca ye 'pare
praskannamscattered here and there; pibataof Lord iva while
drinking; pefrom the palm; yatwhich; kicitvery little;
jaghutook the opportunity to drink; smaindeed; tatthat;
vcikathe scorpions; ahithe cobras; via-auadhyapoisonous
drugs; dandak caand animals whose bites are poisonous; yewho;
apareother living entities.
Scorpions, cobras, poisonous drugs and other animals whose bites are
poisonous took the opportunity to drink whatever little poison had
fallen and scattered from Lord iva's hand while he was drinking.
Mosquitoes, jackals, dogs and other varieties of dandaka, or animals
whose bites are poisonous, drank the poison of the samudra-manthana,
the churned ocean, since it was available after it fell from the palms of
Lord iva.
Thus end the Bhaktivedanta purports of the Eighth Canto, Seventh Chapter, of
the rmad-Bhgavatam, entitled "Lord iva Saves the Universe by Drinking
Poison."

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8. The Churning of the Milk Ocean

This chapter describes how the goddess of fortune appeared during the
churning of the ocean of milk and how she accepted Lord Viu as her
husband. As described later in the chapter, when Dhanvantari appeared
with a pot of nectar the demons immediately snatched it from him, but
Lord Viu appeared as the incarnation Mohin, the most beautiful
woman in the world, just to captivate the demons and save the nectar for
the demigods.
After Lord iva drank all the poison, both the demigods and demons took
courage and resumed their activities of churning. Because of this
churning, first a surabhi cow was produced. Great saintly persons
accepted this cow to derive clarified butter from its milk and offer this
clarified butter in oblations for great sacrifices. Thereafter, a horse named
Uccairav was generated. This horse was taken by Bali Mahrja. Then
there appeared Airvata and other elephants that could go anywhere in
any direction, and she-elephants also appeared. The gem known as
Kaustubha was also generated, and Lord Viu took that gem and placed
it on His chest. Thereafter, a prijta flower and the Apsars, the most
beautiful women in the universe, were generated. Then the goddess of
fortune, Lakm, appeared. The demigods, great sages, Gandharvas and
others offered her their respectful worship. The goddess of fortune could
not find anyone to accept as her husband. At last she selected Lord Viu
to be her master. Lord Viu gave her a place to stay everlastingly at His
chest. Because of this combination of Lakm and Nryaa, all who were
present, including the demigods and people in general, were very pleased.
The demons, however, being neglected by the goddess of fortune, were
very depressed. Then Vru, the goddess of drinking, was generated, and
by the order of Lord Viu the demons accepted her. Then the demons
and demigods, with renewed energy, began to churn again. This time a
partial incarnation of Lord Viu called Dhanvantari appeared. He was
very beautiful, and he carried a jug containing nectar. The demons
immediately snatched the jug from Dhanvantari's hand and began to run
away, and the demigods, being very morose, took shelter of Viu. After

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the demons snatched the jug from Dhanvantari, they began to fight
among themselves. Lord Viu solaced the demigods, who therefore did
not fight, but remained silent. While the fighting was going on among the
demons, the Lord Himself appeared as the incarnation Mohin, the most
beautiful woman in the universe.
TEXT 1
r-uka uvca
pte gare vkea
prts te 'mara-dnav
mamanthus taras sindhu
havirdhn tato 'bhavat
r-uka uvcar ukadeva Gosvm said; ptewas drunk; gare
when the poison; va-akeaby Lord iva, who sits on a bull; prt
being pleased; teall of them; amarathe demigods; dnavand the
demons; mamanthuagain began to churn; taraswith great force;
sindhumthe ocean of milk; havirdhnthe surabhi cow, who is the
source of clarified butter; tatafrom that churning; abhavatwas
generated.
ukadeva Gosvm continued: Upon Lord iva's drinking the poison,
both the demigods and the demons, being very pleased, began to churn
the ocean with renewed vigor. As a result of this, there appeared a cow
known as surabhi.
The surabhi cow is described as havirdhn, the source of butter. Butter,
when clarified by melting, produces ghee, or clarified butter, which is
inevitably necessary for performing great ritualistic sacrifices. As stated in
Bhagavad-gt (18.5), yaja-dna-tapa-karma na tyjya kryam eva tat:
sacrifice, charity and austerity are essential to keep human society perfect
in peace and prosperity. Yaja, the performance of sacrifice, is essential; to
perform yaja, clarified butter is absolutely necessary; and to get clarified
butter, milk is necessary. Milk is produced when there are sufficient cows.
Therefore in Bhagavad-gt (18.44), cow protection is recommended
(ki-go-rakya-vijya vaiya-karma svabhva jam).
TEXT 2
tm agni-hotrm ayo

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jaghur brahma-vdina
yajasya deva-ynasya
medhyya havie npa
tmthat cow; agni-hotrmabsolutely necessary for the production of
yogurt, milk and ghee to offer as oblations in the fire; ayasages who
perform such sacrifices; jaghutook in charge; brahma-vdina
because such sages know the Vedic ritualistic ceremonies; yajasyaof
sacrifice; deva-ynasyawhich fulfills the desire to be elevated to the
higher planetary systems and to Brahmaloka; medhyyafit for offering
oblations; haviefor the sake of pure clarified butter; npaO King.
O King Parkit, great sages who were completely aware of the Vedic
ritualistic ceremonies took charge of that surabhi cow, which produced
all the yogurt, milk and ghee absolutely necessary for offering oblations
into the fire. They did this just for the sake of pure ghee, which they
wanted for the performance of sacrifices to elevate themselves to the
higher planetary systems, up to Brahmaloka.
Surabhi cows are generally found on the Vaikuha planets. As described
in Brahma-sahit, Lord Ka, on His planet, Goloka Vndvana,
engages in tending the surabhi cows (surabhr abhiplayantam [Bs. 5.29]).
These cows are the Lord's pet animals. From the surabhi cows one can
take as much milk as one needs, and one may milk these cows as many
times as he desires. In other words, the surabhi cow can yield milk
unlimitedly. Milk is necessary for the performance of yaja. Sages know
how to use milk to elevate human society to the perfection of life. Since
cow protection is recommended everywhere in the stras, the brahm
vds took charge of the surabhi cow, in which the demons were not very
interested.
TEXT 3
tata uccairav nma
hayo 'bhc candra-pura
tasmin bali sph cakre
nendra vara-ikay
tatathereafter; uccairav nmaby the name Uccairav; haya
a horse; abhtwas generated; candra-purabeing as white as the

227

moon; tasminunto it; baliMahrja Bali; sphm cakredesired to


possess; nanot; indrathe King of the demigods; vara-ikayby
the previous advice of the Lord.
Thereafter, a horse named Uccairav, which was as white as the
moon, was generated. Bali Mahrja desired to possess this horse, and
Indra, the King of heaven, did not protest, for he had previously been so
advised by the Supreme Personality of Godhead.
TEXT 4
tata airvato nma
vraendro vinirgata
dantai caturbhi vetdrer
haran bhagavato mahim
tatathereafter; airvata nmaof the name Airvata; vraa-indra
the king of elephants; vinirgatawas generated; dantaiwith its tusks;
caturbhifour; vetawhite; adreof the mountain; harandefying;
bhagavataof Lord iva; mahimthe glories.
As the next result of the churning, the king of elephants, named
Airvata, was generated. This elephant was white, and with its four
tusks it defied the glories of Kailsa Mountain, the glorious abode of
Lord iva.
TEXT 5
airvadayas tv aau
dig-gaj abhavas tata
abhramu-prabhtayo 'au ca
kariyas tv abhavan npa
airvaa-dayaheaded by Airvaa; tubut; aaueight; dik-gaj
elephants that could go in any direction; abhavanwere generated;
tatathereafter; abhramu-prabhtayaheaded by the she-elephant
named Abhramu; aaueight; caalso; kariyafemale elephants;
tuindeed; abhavanalso generated; npaO King.
Thereafter, O King, eight great elephants, which could go in any

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direction, were generated. They were headed by Airvaa. Eight sheelephants, headed by Abhramu, were also generated.
The names of the eight elephants were Airvaa, Puarka, Vmana,
Kumuda, Ajana, Pupadanta, Srvabhauma and Supratka.
TEXT 6
kaustubhkhyam abhd ratna
padmargo mahodadhe
tasmin maau sph cakre
vako-'lakarae hari
tato 'bhavat prijta
sura-loka-vibhaam
prayaty arthino yo 'rthai
avad bhuvi yath bhavn
kaustubha-khyamknown as Kaustubha; abhtwas generated;
ratnama valuable gem; padmargaanother gem, named Padmarga;
mah-udadhefrom that great ocean of milk; tasminthat; maau
jewel; sphm cakredesired to possess; vaka-alakaraeto decorate
His chest; harithe Lord, the Supreme Personality of Godhead; tata
thereafter; abhavatwas generated; prijtathe celestial flower named
prijta; sura-loka-vibhaamwhich decorates the heavenly planets;
prayatifulfills; arthinagiving persons desiring material wealth;
yathat which; arthaiby what is desired; avatalways; bhuvion
this planet; yathas; bhavnYour Lordship (Mahrja Parkit).
Generated thereafter from the great ocean were the celebrated gems
Kaustubha-mai and Padmarga-mai. Lord Viu, to decorate His
chest, desired to possess them. Generated next was the prijta flower,
which decorates the celestial planets. O King, as you fulfill the desires
of everyone on this planet by fulfilling all ambitions, the prijta fulfills
the desires of everyone.
TEXT 7
tata cpsaraso jt
nika-kahya suvsasa
ramaya svargi valgu-

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gati-llvalokanai
tatathereafter; caalso; apsarasathe residents of Apsaroloka;
jtwere generated; nika-kahyadecorated with golden necklaces;
su-vsasadressed with fine clothing; ramayaextremely beautiful
and attractive; svargimof the inhabitants of the heavenly planets;
valgu-gati-ll-avalokanaimoving very softly, they attract everyone's
heart.
Next there appeared the Apsars [who are used as prostitutes on the
heavenly planets]. They were fully decorated with golden ornaments
and lockets and were dressed in fine and attractive clothing. The
Apsars move very slowly in an attractive style that bewilders the
inhabitants of the heavenly planets.
TEXT 8
tata cvirabht skc
chr ram bhagavat-par
rajayant dia knty
vidyut saudman yath
tatathereafter; caand; virabhtmanifested; sktdirectly; r
the goddess of fortune; ramknown as Ram; bhagavat-par
absolutely inclined to be possessed by the Supreme Personality of
Godhead; rajayantilluminating; diaall directions; kntyby
luster; vidyutlightning; saudmanSaudman; yathas.
Then there appeared the goddess of fortune, Ram, who is absolutely
dedicated to being enjoyed by the Supreme Personality of Godhead. She
appeared like electricity, surpassing the lightning that might illuminate
a marble mountain.
r means opulence. Ka is the owner of all opulences.
bhoktra yaja-tapas
sarva-loka-mahevaram
suhda sarva-bhtn
jtv m ntim cchati

230

This peace formula for the world is given in Bhagavad-gt (5.29). When
people know that the Supreme Lord, Ka, is the supreme enjoyer, the
supreme proprietor and the most intimate well-wishing friend of all living
entities, peace and prosperity will ensue all over the world. Unfortunately,
the conditioned souls, being placed into illusion by the external energy of
the Lord, want to fight with one another, and therefore peace is disturbed.
The first prerequisite for peace is that all the wealth presented by r, the
goddess of fortune, be offered to the Supreme Personality of Godhead.
Everyone should give up his false proprietorship over worldly possessions
and offer everything to Ka. This is the teaching of the Ka
consciousness movement.
TEXT 9
tasy cakru sph sarve
sasursura-mnav
rpaudrya-vayo-varamahimkipta-cetasa
tasymunto her; cakrudid; sphmdesire; sarveeveryone; sasura-asura-mnavthe demigods, the demons and the human beings;
rpa-audryaby the exquisite beauty and bodily features; vayayouth;
varacomplexion; mahimglories; kiptaagitated; cetasatheir
minds.
Because of her exquisite beauty, her bodily features, her youth, her
complexion and her glories, everyone, including the demigods, the
demons and the human beings, desired her. They were attracted
because she is the source of all opulences.
Who in this world does not want to possess wealth, beauty and the social
respectability that come from these opulences? People generally desire
material enjoyment, material opulence and the association of aristocratic
family members (bhogaivarya-prasaktnm [Bg. 2.44]). Material
enjoyment entails money, beauty and the reputation they bring, which
can all be achieved by the mercy of the goddess of fortune. The goddess of
fortune, however, never remains alone. As indicated in the previous verse
by the word bhagavat-par, she is the property of the Supreme Personality
of Godhead and is enjoyable only by Him. If one wants the favor of the
goddess of fortune, mother Lakm, because she is by nature bhagavat-

231

par one must keep her with Nryaa. The devotees who always engage
in the service of Nryaa (nryaa-paryaa) can easily achieve the
favor of the goddess of fortune without a doubt, but materialists who try
to get the favor of the goddess of fortune only to possess her for personal
enjoyment are frustrated. Theirs is not a good policy. The celebrated
demon Rvaa, for example, wanted to deprive Rmacandra of Lakm,
St, and thus be victorious, but the result was just the opposite. St, of
course, was taken by force by Lord Rmacandra, and Rvaa and his
entire material empire were vanquished. The goddess of fortune is
desirable for everyone, including human beings, but one should
understand that the goddess of fortune is the exclusive property of the
Supreme Personality of Godhead. One cannot achieve the mercy of the
goddess of fortune unless one prays both to her and to the supreme
enjoyer, the Personality of Godhead.
TEXT 10
tasy sanam ninye
mahendro mahad-adbhutam
mrtimatya saric-chreh
hema-kumbhair jala uci
tasyfor her; sanama sitting place; ninyebrought; mah-indra
the King of heaven, Indra; mahatglorious; adbhutamwonderful; mrtimatyaaccepting forms; sarit-rehthe best of various sacred
waters; hemagolden; kumbhaiwith waterpots; jalamwater; uci
pure.
The King of heaven, Indra, brought a suitable sitting place for the
goddess of fortune. All the rivers of sacred water, such as the Ganges
and Yamun, personified themselves, and each of them brought pure
water in golden waterpots for mother Lakm, the goddess of fortune.
TEXT 11
bhiecanik bhmir
harat sakalauadh
gva paca pavitri
vasanto madhu-mdhavau
bhiecanikparaphernalia required for installing the Deity; bhmi

232

the land; haratcollected; sakalaall kinds of; auadhdrugs and


herbs; gvathe cows; pacafive different varieties of products from
the cow, namely milk, yogurt, clarified butter, cow dung and cow urine;
pavitriuncontaminated; vasantapersonified springtime; madhumdhavauflowers and fruits produced during spring, or in the months
of Caitra and Vaikha.
The land became a person and collected all the drugs and herbs needed
for installing the Deity. The cows delivered five products, namely milk,
yogurt, ghee, urine and cow dung, and spring personified collected
everything produced in spring, during the months of Caitra and
Vaikha [April and May].
Paca-gavya, the five products received from the cow, namely milk,
yogurt, ghee, cow dung and cow urine, are required in all ritualistic
ceremonies performed according to the Vedic directions. Cow urine and
cow dung are uncontaminated, and since even the urine and dung of a
cow are important, we can just imagine how important this animal is for
human civilization. Therefore the Supreme Personality of Godhead,
Ka, directly advocates go-rakya, the protection of cows. Civilized men
who follow the system of varrama, especially those of the vaiya class,
who engage in agriculture and trade, must give protection to the cows.
Unfortunately, because people in Kali-yuga are mand, all bad, and
sumanda-mataya, misled by false conceptions of life, they are killing
cows in the thousands. Therefore they are unfortunate in spiritual
consciousness, and nature disturbs them in so many ways, especially
through incurable diseases like cancer and through frequent wars and
among nations. As long as human society continues to allow cows to be
regularly killed in slaughterhouses, there cannot be any question of peace
and prosperity.
TEXT 12
aya kalpay cakrur
bhieka yath-vidhi
jagur bhadri gandharv
naya ca nantur jagu
ayathe great sages; kalpaym cakruexecuted; bhiekamthe
abhieka ceremony, which is required during the installation of the Deity;

233

yath-vidhias directed in the authorized scriptures; jaguchanted


Vedic mantras; bhadriall good fortune; gandharvand the
inhabitants of Gandharvaloka; nayathe women who were professional
dancers; caalso; nantuvery nicely danced on the occasion; jagu
and sang authorized songs prescribed in the Vedas.
The great sages performed the bathing ceremony of the goddess of
fortune as directed in the authorized scriptures, the Gandharvas
chanted all-auspicious Vedic mantras, and the professional women
dancers very nicely danced and sang authorized songs prescribed in the
Vedas.
TEXT 13
megh mdaga-paavamurajnaka-gomukhn
vyandayan akha-veuvs tumula-nisvann
meghpersonified clouds; mdagadrums; paavakettledrums;
murajaanother kind of drum; nakaanother type of drum;
gomukhna type of bugle; vyandayanvibrated; akhaconchshells;
veuflutes;
vstringed
instruments;
tumulatumultuous;
nisvannvibration.
The clouds in personified form beat various types of drums, known as
mdagas, paavas, murajas and nakas. They also blew conchshells
and bugles known as gomukhas and played flutes and stringed
instruments. The combined sound of these instruments was
tumultuous.
TEXT 14
tato 'bhiiicur dev
riya padma-kar satm
digibh pra-kalaai
skta-vkyair dvijeritai
tatathereafter; abhiiicupoured all-auspicious water on the body;
devmthe goddess of fortune; riyamvery beautiful; padma-karm

234

with a lotus in her hand; satmshe who is most chaste, not knowing
anyone but the Supreme Personality of Godhead; digibhthe great
elephants; pra-kalaaiby completely full water jugs; skta-vkyai
with Vedic mantras; dvi-jaby brhmaas; ritaichanted.
Thereafter, the great elephants from all the directions carried big water
jugs full of Ganges water and bathed the goddess of fortune, to the
accompaniment of Vedic mantras chanted by learned brhmaas. While
thus being bathed, the goddess of fortune maintained her original style,
with a lotus flower in her hand, and she appeared very beautiful. The
goddess of fortune is the most chaste, for she does not know anyone but
the Supreme Personality of Godhead.
The goddess of fortune, Lakm, is described in this verse as riyam,
which means that she has six opulenceswealth, strength, influence,
beauty, knowledge and renunciation. These opulences are received from
the goddess of fortune. Lakm is addressed here as dev, the goddess,
because in Vaikuha she supplies all opulences to the Supreme
Personality of Godhead and His devotees, who in this way enjoy natural
life in the Vaikuha planets. The Supreme Personality of Godhead is
pleased with His consort, the goddess of fortune, who carries a lotus
flower in her hand. Mother Lakm is described in this verse as sat, the
supremely chaste, because she never diverts her attention from the
Supreme Personality of Godhead to anyone else.
TEXT 15
samudra pta-kaueyavsas samupharat
varua sraja vaijayant
madhun matta-apadm
samudrathe ocean; pta-kaueyayellow silk; vsasboth the upper
and lower portions of a garment; samupharatpresented; varuathe
predominating deity of the water; srajamgarland; vaijayantmthe most
decorated and the biggest; madhunwith honey; mattadrunken; apadmbumblebees, which have six legs.
The ocean, which is the source of all valuable jewels, supplied the
upper and lower portions of a yellow silken garment. The

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predominating deity of the water, Varua, presented flower garlands


surrounded by six-legged bumblebees, drunken with honey.
When bathing the Deity in the abhieka ceremony with various liquids,
such as milk, honey, yogurt, ghee, cow dung and cow urine, it is
customary to supply yellow garments. In this way the abhieka ceremony
for the goddess of fortune was performed according to the regular Vedic
principles.
TEXT 16
bhani vicitri
vivakarm prajpati
hra sarasvat padmam
ajo ng ca kuale
bhanivarieties of ornaments; vicitriall very nicely decorated;
vivakarm prajpatiVivakarm, one of the prajpatis, the sons of
Lord Brahm who generate progeny; hramgarland or necklace;
sarasvatthe goddess of education; padmama lotus flower; ajaLord
Brahm; ng cathe inhabitants of Ngaloka; kualetwo earrings.
Vivakarm, one of the prajpatis, supplied varieties of decorated
ornaments. The goddess of learning, Sarasvat, supplied a necklace,
Lord Brahm supplied a lotus flower, and the inhabitants of Ngaloka
supplied earrings.
TEXT 17
tata kta-svastyayanotpala-sraja
nadad-dvireph parighya pin
cacla vaktra sukapola-kuala
savra-hsa dadhat suobhanam
tatathereafter; kta-svastyayanbeing worshiped regularly by allauspicious ritualistic ceremonies; utpala-srajama garland of lotuses;
nadathumming; dvirephmsurrounded by bumblebees; parighya
capturing; pinby the hand; caclawent on; vaktramface; sukapola-kualamher cheeks decorated with earrings; sa-vra-hsam
smiling with shyness; dadhatexpanding; su-obhanamher natural
beauty.

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Thereafter, mother Lakm, the goddess of fortune, having been


properly celebrated with an auspicious ritualistic ceremony, began
moving about, holding in her hand a garland of lotus flowers, which
were surrounded by humming bumblebees. Smiling with shyness, her
cheeks decorated by her earrings, she looked extremely beautiful.
The goddess of fortune, mother Lakmj, accepted the ocean of milk as
her father, but she perpetually rests on the bosom of Nryaa. She offers
benedictions even to Lord Brahm and other living entities in this
material world, yet she is transcendental to all material qualities.
Although she appeared to have been born of the ocean of milk, she
immediately resorted to her eternal place on the bosom of Nryaa.
TEXT 18
stana-dvaya ctikodar sama
nirantara candana-kukumokitam
tatas tato npura-valgu ijitair
visarpat hema-lateva s babhau
stana-dvayamher two breasts; caalso; ati-ka-udarthe middle
portion of her body being very thin; samamequally; nirantaram
constantly; candana-kukumawith sandalwood pulp and kukuma, a
reddish powder; ukitamsmeared; tata tatahere and there; npura
of ankle bells; valguvery beautiful; ijitaiwith the light resounding;
visarpatwalking; hema-lata golden creeper; ivaexactly like; s
the goddess of fortune; babhauappeared.
Her two breasts, which were symmetrical and nicely situated, were
covered with sandalwood pulp and kukuma powder, and her waist
was very thin. As she walked here and there, her ankle bells jingling
softly, she appeared like a creeper of gold.
TEXT 19
vilokayant niravadyam tmana
pada dhruva cvyabhicri-sad-guam
gandharva-siddhsura-yaka-craatraipiapeydiu nnvavindata
vilokayantobserving, examining; niravadyamwithout any fault;

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tmanafor herself; padamposition; dhruvameternal; caalso;


avyabhicri-sat-guamwithout any change of qualities; gandharva
among the inhabitants of Gandharvaloka; siddhathe inhabitants of
Siddhaloka; asurathe demons; yakathe Yakas; craathe
inhabitants of Craaloka; traipiapeya-diuand among the demigods;
nanot; anvavindatacould accept any one of them.
While walking among the Gandharvas, Yakas, asuras, Siddhas,
Craas and denizens of heaven, Lakmdev, the goddess of fortune,
was scrutinizingly examining them, but she could not find anyone
naturally endowed with all good qualities. None of them was devoid of
faults, and therefore she could not take shelter of any of them.
The goddess of fortune, Lakmdev, having been generated from the
ocean of milk, was the daughter of the ocean. Thus she was allowed to
select her own husband in a svayavara ceremony. She examined every
one of the candidates, but she could not find anyone suitably qualified to
be her shelter. In other words, Nryaa, the natural husband of Lakm,
cannot be superseded by anyone in this material world.
TEXT 20
nna tapo yasya na manyu-nirjayo
jna kvacit tac ca na saga-varjitam
kacin mahs tasya na kma-nirjaya
sa vara ki parato vyapraya
nnamcertainly; tapaausterity; yasyaof someone; nanot;
manyuanger; nirjayaconquered; jnamknowledge; kvacitin
some saintly person; tatthat; caalso; nanot; saga-varjitam
without the contamination of association; kacitsomeone; mahna
very great exalted person; tasyahis; nanot; kmamaterial desires;
nirjayaconquered; sasuch a person; varacontroller; kimhow
can he be; parataof others; vyaprayaunder the control.
The goddess of fortune, examining the assembly, thought in this way:
Someone who has undergone great austerity has not yet conquered
anger. Someone possesses knowledge, but he has not conquered
material desires. Someone is a very great personality, but he cannot
conquer lusty desires. Even a great personality depends on something

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else. How, then, can he be the supreme controller?


Here is an attempt to find the supreme controller, or vara. Everyone may
be accepted as an vara, or controller, but still such controllers are
controlled by others. For example, one may have undergone severe
austerities but still be under the control of anger. By a scrutinizing
analysis, we find that everyone is controlled by something else. No one,
therefore, can be the true controller but the Supreme Personality of
Godhead, Ka. This is supported by the stras. vara parama ka:
[Bs. 5.1] the supreme controller is Ka. Ka is never controlled by
anyone, for He is the controller of everyone (sarva-kraa-kraam).
TEXT 21
dharma kvacit tatra na bhta-sauhda
tyga kvacit tatra na mukti-kraam
vrya na puso 'sty aja-vega-nikta
na hi dvityo gua-saga-varjita
dharmareligion; kvacitone may have full knowledge of; tatra
therein; nanot; bhta-sauhdamfriendship with other living entities;
tygarenunciation; kvacitone may possess; tatratherein; nanot;
mukti-kraamthe cause of liberation; vryampower; nanot;
pusaof any person; astithere may be; aja-vega-niktamno
release from the power of time; nanor; hiindeed; dvityathe
second one; gua-saga-varjitacompletely freed from the
contamination of the modes of nature.
Someone may possess full knowledge of religion but still not be kind to
all living entities. In someone, whether human or demigod, there may
be renunciation, but that is not the cause of liberation. Someone may
possess great power and yet be unable to check the power of eternal
time. Someone else may have renounced attachment to the material
world, yet he cannot compare to the Supreme Personality of Godhead.
Therefore, no one is completely freed from the influence of the material
modes of nature.
The statement dharma kvacit tatra na bhta-sauhdam is very important
in this verse. We actually see that there are many Hindus, Muslims,
Christians, Buddhists and religionists of other cults who adhere to their

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religious principles very nicely but are not equal to all living entities.
Indeed, although they profess to be very religious, they kill poor animals.
Such religion has no meaning. rmad-Bhgavatam (1.2.8) says:
dharma svanuhita pus
vivaksena-kathsu ya
notpdayed yadi rati
rama eva hi kevalam
One may be very expert in following the religious principles of his own
sect, but if he has no tendency to love the Supreme Personality of
Godhead, his observance of religious principles is simply a waste of time.
One must develop a sense of loving Vsudeva (vsudeva sarvam iti sa
mahtm sudurlabha [Bg. 7.19]). The sign of a devotee is that he is a
friend to everyone (suhda sarva-bhtnm [Bg. 5.29]). A devotee will
never allow a poor animal to be killed in the name of religion. This is the
difference between a superficially religious person and a devotee of the
Supreme Personality of Godhead.
We find that there have been many great heroes in history, but they could
not escape from the cruel hands of death. Even the greatest hero cannot
escape from the ruling power of the Supreme Personality of Godhead
when Ka comes as death. That is described by Ka Himself: mtyu
sarva-hara cham [Bg. 10.34]. The Lord, appearing as death, takes away a
hero's so-called power. Even Hirayakaipu could not be saved when
Nsihadeva appeared before him as death. One's material strength is
nothing before the strength of the Supreme Personality of Godhead.
TEXT 22
kvacic ciryur na hi la-magala
kvacit tad apy asti na vedyam yua
yatrobhaya kutra ca so 'py amagala
sumagala kaca na kkate hi mm
kvacitsomeone; cira-yuhas a long duration of life; nanot; hi
indeed; la-magalamgood behavior or auspiciousness; kvacit
someone; tat apialthough possessing good behavior; astiis; nanot;
vedyam yuaaware of the duration of life; yatra ubhayamif there are
both (behavior and auspiciousness); kutrasomewhere; caalso; sa
that person; apialthough; amagalaa little inauspicious in some

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other detail; su-magalaauspicious in every respect; kacasomeone;


nanot; kkatedesires; hiindeed; mmme.
Someone may have longevity but not have auspiciousness or good
behavior. Someone may have both auspiciousness and good behavior,
but the duration of his life is not fixed. Although such demigods as
Lord iva have eternal life, they have inauspicious habits like living in
crematoriums. And even if others are well qualified in all respects, they
are not devotees of the Supreme Personality of Godhead.
TEXT 23
eva vimyvyabhicri-sad-guair
vara nijaikrayataygurayam
vavre vara sarva-guair apekita
ram mukunda nirapekam psitam
evamin this way; vimyaafter full deliberation; avyabhicri-satguaiwith extraordinary transcendental qualities; varamsuperior;
nija-eka-rayataybecause of possessing all good qualities without
depending on others; agua-rayamthe reservoir of all transcendental
qualities; vavreaccepted; varamas a bridegroom; sarva-guaiwith
all transcendental qualities; apekitamqualified; ramthe goddess of
fortune; mukundamunto Mukunda; nirapekamalthough He did not
wait for her; psitamthe most desirable.
ukadeva Gosvm continued: In this way, after full deliberation, the
goddess of fortune accepted Mukunda as her husband because although
He is independent and not in want of her, He possesses all
transcendental qualities and mystic powers and is therefore the most
desirable.
The Supreme Personality of Godhead, Mukunda, is self-sufficient. Since
He is fully independent, He was not in want of the support or association
of Lakmdev. Nonetheless, Lakmdev, the goddess of fortune, accepted
Him as her husband.
TEXT 24
tasysa-dea uat nava-kaja-ml
mdyan-madhuvrata-vartha-giropaghum

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tasthau nidhya nikae tad-ura sva-dhma


savra-hsa-vikasan-nayanena yt
tasyaof Him (the Supreme Personality of Godhead); asa-deeon the
shoulders; uatmvery beautiful; navanew; kaja-mlmgarland of
lotus flowers; mdyatmaddened; madhuvrata-varthaof bumblebees;
girwith the vibrating; upaghumsurrounded by their humming;
tasthauremained; nidhyaafter placing the garland; nikaenearby;
tat-urathe bosom of the Lord; sva-dhmaher real resort; sa-vrahsasmiling with shyness; vikasatglittering; nayanenawith the eyes;
ytso situated.
Approaching the Supreme Personality of Godhead, the goddess of
fortune placed upon His shoulders the garland of newly grown lotus
flowers, which was surrounded by humming bumblebees searching for
honey. Then, expecting to get a place on the bosom of the Lord, she
remained standing by His side, her face smiling in shyness.
TEXT 25
tasy riyas tri-jagato janako janany
vako nivsam akarot parama vibhte
r sv praj sakaruena nirkaena
yatra sthitaidhayata sdhipats tri-lokn
tasyof her; riyathe goddess of fortune; tri-jagataof the three
worlds; janakathe father; jananyof the mother; vakabosom;
nivsamresidence; akarotmade; paramamsupreme; vibhteof the
opulent; rthe goddess of fortune; svown; prajdescendants;
sa-karuenawith favorable mercy; nirkaenaby glancing over;
yatrawherein; sthitstaying; aidhayataincreased; sa-adhipatn
with the great directors and leaders; tri-loknthe three worlds.
The Supreme Personality of Godhead is the father of the three worlds,
and His bosom is the residence of mother Lakm, the goddess of
fortune, the proprietor of all opulences. The goddess of fortune, by her
favorable and merciful glance, can increase the opulence of the three
worlds, along with their inhabitants and their directors, the demigods.
According to the desire of Lakmdev, the goddess of fortune, the

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Supreme Personality of Godhead made His bosom her residence so that


by her glance she could favor everyone, including the demigods and
ordinary human beings. In other words, since the goddess of fortune stays
on the bosom of Nryaa, she naturally sees any devotee who worships
Nryaa. When the goddess of fortune understands that a devotee is in
favor of devotional service to Nryaa, she is naturally inclined to bless
the devotee with all opulences. The karms try to receive the favor and
mercy of Lakm, but because they are not devotees of Nryaa, their
opulence is flickering. The opulence of devotees who are attached to the
service of Nryaa is not like the opulence of karms. The opulence of
devotees is as permanent as the opulence of Nryaa Himself.
TEXT 26
akha-trya-mdagn
vditr pthu svana
devnugn sastr
ntyat gyatm abht
akhaconchshells; tryabugles; mdagnmand of different types
of drums; vditrmof the musical instruments; pthuvery great;
svanasound; deva-anugnmthe inhabitants of the upper planets like
the Gandharvas and Craas, who follow the demigods; sa-strmas
along with their own wives; ntyatmengaged in dancing; gyatm
singing; abhtbecame.
The inhabitants of Gandharvaloka and Craaloka then took the
opportunity to play their musical instruments, such as conchshells,
bugles and drums. They began dancing and singing along with their
wives.
TEXT 27
brahma-rudrgiro-mukhy
sarve viva-sjo vibhum
ire 'vitathair mantrais
tal-ligai pupa-varia
brahmaLord Brahm; rudraLord iva; agirathe great sage Agir
Muni; mukhyheaded by; sarveall of them; viva-sjathe directors
of universal management; vibhumthe very great personality; ire

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worshiped; avitathaireal; mantraiby chanting; tat-ligai


worshiping the Supreme Personality of Godhead; pupa-varia
throwing flowers like showers.
Lord Brahm, Lord iva, the great sage Agir, and similar directors of
universal management showered flowers and chanted mantras
indicating the transcendental glories of the Supreme Personality of
Godhead.
TEXT 28
riyvalokit dev
saprajpataya praj
ldi-gua-sampann
lebhire nirvti parm
riyby the goddess of fortune, Lakm; avalokitbeing seen
favorably with mercy; devall the demigods; sa-prajpatayawith all
the prajpatis; prajand their generations; la-di-gua-sampann
all blessed with good behavior and good characteristics; lebhire
achieved; nirvtimsatisfaction; parmthe ultimate.
All the demigods, along with the prajpatis and their descendants,
being blessed by Lakmj's glance upon them, were immediately
enriched with good behavior and transcendental qualities. Thus they
were very much satisfied.
TEXT 29
nisattv lolup rjan
nirudyog gata-trap
yad copekit lakmy
babhvur daitya-dnav
nisattvwithout strength; lolupvery greedy; rjanO King;
nirudyogfrustrated; gata-trapshameless; yadwhen; caalso;
upekitneglected; lakmyby the goddess of fortune; babhvu
they became; daitya-dnavthe demons and Rkasas.
O King, because of being neglected by the goddess of fortune, the

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demons and Rkasas were depressed, bewildered and frustrated, and


thus they became shameless.
TEXT 30
athsd vru dev
kany kamala-locan
asur jaghus t vai
harer anumatena te
athathereafter (after the appearance of the goddess of fortune); st
there was; vruVru; devthe demigoddess who controls
drunkards; kanya young girl; kamala-locanlotus-eyed; asurthe
demons; jaghuaccepted; tmher; vaiindeed; hareof the
Supreme Personality of Godhead; anumatenaby the order; tethey (the
demons).
Next appeared Vru, the lotus-eyed goddess who controls drunkards.
With the permission of the Supreme Personality of Godhead, Ka, the
demons, headed by Bali Mahrja, took possession of this young girl.
TEXT 31
athodadher mathyamnt
kyapair amtrthibhi
udatihan mahrja
purua paramdbhuta
athathereafter; udadhefrom the ocean of milk; mathyamntwhile
being churned; kyapaiby the sons of Kayapa, namely the demigods
and the demons; amta-arthibhianxious to get nectar from the
churning; udatihatthere appeared; mahrjaO King; puruaa
male person; paramahighly; adbhutawonderful.
O King, thereafter, while the sons of Kayapa, both demons and
demigods, were engaged in churning the ocean of milk, a very
wonderful male person appeared.
TEXT 32

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drgha-pvara-dor-daa
kambu-grvo 'ruekaa
ymalas tarua sragv
sarvbharaa-bhita
drghalong; pvarastout and strong; do-daathe arms; kambu
like a conchshell; grvathe neck; arua-kaareddish eyes;
ymalablackish complexion; taruavery young; sragvwearing a
flower garland; sarvaall; bharaawith ornaments; bhita
decorated.
He was strongly built; his arms were long, stout and strong; his neck,
which was marked with three lines, resembled a conchshell; his eyes
were reddish; and his complexion was blackish. He was very young, he
was garlanded with flowers, and his entire body was fully decorated
with various ornaments.
TEXT 33
pta-vs mahoraska
suma-mai-kuala
snigdha-kucita-kentasubhaga siha-vikrama
amtpra-kalasa
bibhrad valaya-bhita
pta-vswearing yellow garments; mah-uraskahis chest very
broad; su-ma-mai-kualawhose earrings were well polished and
made of pearls; snigdhapolished; kucita-keacurling hair; antaat
the end; su-bhagaseparated and beautiful; siha-vikramastrong like
a lion; amtawith nectar; prafilled to the top; kalasama jar;
bibhratmoving; valayawith bangles; bhitadecorated.
He was dressed in yellow garments and wore brightly polished earrings
made of pearls. The tips of his hair were anointed with oil, and his
chest was very broad. His body had all good features, he was stout and
strong like a lion, and he was decorated with bangles. In his hand he
carried a jug filled to the top with nectar.

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TEXT 34
sa vai bhagavata skd
vior aa-sambhava
dhanvantarir iti khyta
yur-veda-dg ijya-bhk
sahe; vaiindeed; bhagavataof the Supreme Personality of
Godhead; sktdirectly; vioof Lord Viu; aa-aasambhavaincarnation of the plenary portion of a plenary portion;
dhanvantariDhanvantari; itithus; khytacelebrated; yu-vedadkfully conversant in the medical science; ijya-bhkone of the
demigods eligible to share the benefits of sacrifices.
This person was Dhanvantari, a plenary portion of a plenary portion of
Lord Viu. He was very conversant with the science of medicine, and
as one of the demigods he was permitted to take a share in sacrifices.
rla Madhvcrya remarks:
te satyc clanrtha
harir dhanvantarir vibhu
samartho 'py asur tu
sva-hastd amucat sudhm
Dhanvantari, who was carrying the jug containing nectar, was a plenary
incarnation of the Supreme Personality of Godhead, but although he was
very strong, the asuras were able to take the jug of nectar from his hands.
TEXT 35
tam lokysur sarve
kalasa cmtbhtam
lipsanta sarva-vastni
kalasa tarasharan
tamhim; lokyaseeing; asurthe demons; sarveall of them;
kalasamthe container of nectar; caalso; amta-bhtamfilled with
nectar; lipsantadesiring strongly; sarva-vastniall objects; kalasam
the jug; tarasimmediately; aharansnatched away.
Upon seeing Dhanvantari carrying the jug of nectar, the demons,

247

desiring the jug and its contents, immediately snatched it away by


force.
TEXT 36
nyamne 'surais tasmin
kalase 'mta-bhjane
viaa-manaso dev
hari araam yayu
nyamnebeing carried; asuraiby the demons; tasminthat; kalase
jug; amta-bhjanecontaining nectar; viaa-manasaaggrieved in
mind; devall the demigods; harimunto the Supreme Lord;
araamto take shelter; yayuwent.
When the jug of nectar was carried off by the demons, the demigods
were morose. Thus they sought shelter at the lotus feet of the Supreme
Personality of Godhead, Hari.
TEXT 37
iti tad-dainyam lokya
bhagavn bhtya-kma-kt
m khidyata mitho 'rtha va
sdhayiye sva-myay
itiin this way; tatof the demigods; dainyammoroseness; lokya
seeing; bhagavnthe Supreme Personality of Godhead; bhtya-kmaktwho is always ready to fulfill the desires of His servants; m
khidyatado not be aggrieved; mithaby a quarrel; arthamto get
nectar; vafor all of you; sdhayiyeI shall execute; sva-myayby
My own energy.
When the Supreme Personality of Godhead, who always desires to
fulfill the ambitions of His devotees, saw that the demigods were
morose, He said to them, "Do not be aggrieved. By My own energy I
shall bewilder the demons by creating a quarrel among them. In this
way I shall fulfill your desire to have the nectar."

248

TEXT 38
mitha kalir abht te
tad-arthe tara-cetasm
aha prvam aha prva
na tva na tvam iti prabho
mithaamong themselves; kalidisagreement and quarrel; abht
there was; temof all of them; tat-arthefor the sake of nectar; taracetasmbewildered in heart and soul by the illusory energy of Viu;
ahamI; prvamfirst; ahamI; prvamfirst; nanot; tvamyou;
nanot; tvamyou; itithus; prabhoO King.
O King, a quarrel then arose among the demons over who would get the
nectar first. Each of them said, "You cannot drink it first. I must drink
it first. Me first, not you!"
This is the symptom of demons. The first concern of a nondevotee is how
to enjoy his personal sense gratification at once, whereas the devotee's
first concern is to satisfy the Lord. This is the distinction between the
nondevotee and the devotee. In this material world, since most people are
nondevotees, they regularly compete, fight, disagree and war among
themselves, for everyone wants to enjoy and satisfy his own senses.
Therefore, unless such demons become Ka conscious and are trained
to satisfy the senses of the Lord, there can be no question of peace in
human society or any society, even that of the demigods. The demigods
and devotees, however, always surrender to the lotus feet of the Lord, and
thus the Lord is always anxious to satisfy their ambitions. While the
demons fight to satisfy their own senses, devotees engage in devotional
service to satisfy the senses of the Lord. The members of the Ka
consciousness movement must be alert in regard to this point, and then
their preaching of the Ka consciousness movement will be successful.
TEXTS 39-40
dev sva bhgam arhanti
ye tulyysa-hetava
satra-yga ivaitasminn
ea dharma santana
iti svn pratyaedhan vai

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daitey jta-matsar
durbal prabaln rjan
ghta-kalasn muhu
devthe demigods; svam bhgamtheir own share; arhantideserve
to take; yeall of them who; tulya-ysa-hetavawho made an equal
endeavor; satra-ygein the performance of sacrifices; ivasimilarly;
etasminin this matter; eathis; dharmareligion; santana
eternal; itithus; svnamong themselves; pratyaedhanforbade one
another; vaiindeed; daiteythe sons of Diti; jta-matsarenvious;
durbalweak; prabalnby force; rjanO King; ghtapossessing;
kalasnthe jug containing nectar; muhuconstantly.
Some of the demons said, "All the demigods have taken part in
churning the ocean of milk. Now, as everyone has an equal right to
partake in any public sacrifice, according to the eternal religious system
it is befitting that the demigods now have a share of the nectar." O
King, in this way the weaker demons forbade the stronger demons to
take the nectar.
Desiring to take the nectar, those among the demons who were less strong
spoke in favor of the demigods. The weaker Daityas naturally pleaded on
behalf of the demigods to stop the stronger Daityas from drinking the
nectar without sharing it. In this way, disagreement and trouble arose as
they forbade one another to drink the nectar.
TEXTS 41-46
etasminn antare viu
sarvopya-vid vara
yoid-rpam anirdeya
dadhra-paramdbhutam
prekayotpala-yma
sarvvayava-sundaram
samna-karbharaa
sukapolonnasnanam
nava-yauvana-nirvttastana-bhra-kodaram
mukhmodnuraktli-

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jhakrodvigna-locanam
bibhrat sukea-bhrea
mlm utphulla-mallikm
sugrva-kahbharaa
su-bhujgada-bhitam
virajmbara-savtanitamba-dvpa-obhay
kcy pravilasad-valgucalac-caraa-npuram
savra-smita-vikiptabhr-vilsvalokanai
daitya-ytha-pa-cetasu
kmam uddpayan muhu
etasmin antareafter this incident; viuLord Viu; sarva-upya-vit
one who knows how to deal with different situations; varathe
supreme controller; yoit-rpamthe form of a beautiful woman;
anirdeyamno one could ascertain who She was; dadhraassumed;
paramasupremely; adbhutamwonderful; prekayapleasing to look
at; utpala-ymamblackish like a newly grown lotus; sarvaall;
avayavaparts of the body; sundaramvery beautiful; samnaequally
adjusted; kara-bharaamornaments on the ears; su-kapolavery
beautiful cheeks; unnasa-nanama raised nose on Her face; navayauvananewly youthful; nirvtta-stanabreasts not agitated; bhra
weight; kavery lean and thin; udaramwaist; mukhaface; moda
creating pleasure; anuraktaattracted; alibumblebees; jhakra
making a humming sound; udvignafrom anxiety; locanamHer eyes;
bibhratmoving; su-kea-bhreaby the weight of beautiful hair;
mlmwith a flower garland; utphulla-mallikmmade of fully grown
mallik flowers; su-grvaa nice neck; kaha-bharaamornamented
with beautiful jewelry; su-bhujavery beautiful arms; agada-bhitam
decorated with bangles; viraja-ambaravery clean cloth; savta
spread; nitambabreast; dvpaappearing like an island; obhayby
such beauty; kcythe belt on the waist; pravilasatspreading over;
valguvery beautiful; calat-caraa-npurammoving ankle bells; savra-smitasmiling with shyness; vikiptaglancing; bhr-vilsa
activities of the eyebrows; avalokanaiglancing over; daitya-ytha-pa

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the leaders of the demons; cetasuin the core of the heart; kmam
lusty desire; uddpayatawakening; muhuconstantly.
The Supreme Personality of Godhead, Viu, who can counteract any
unfavorable situation, then assumed the form of an extremely beautiful
woman. This incarnation as a woman, Mohin-mrti, was most pleasing
to the mind. Her complexion resembled in color a newly grown blackish
lotus, and every part of Her body was beautifully situated. Her ears
were equally decorated with earrings, Her cheeks were very beautiful,
Her nose was raised and Her face full of youthful luster. Her large
breasts made Her waist seem very thin. Attracted by the aroma of Her
face and body, bumblebees hummed around Her, and thus Her eyes
were restless. Her hair, which was extremely beautiful, was garlanded
with mallik flowers. Her attractively constructed neck was decorated
with a necklace and other ornaments, Her arms were decorated with
bangles, Her body was covered with a clean sari, and Her breasts
seemed like islands in an ocean of beauty. Her legs were decorated with
ankle bells. Because of the movements of Her eyebrows as She smiled
with shyness and glanced over the demons, all the demons were
saturated with lusty desires, and every one of them desired to possess
Her.
Because of the Supreme Lord's assuming the form of a beautiful woman to
arouse the lusty desires of the demons, a description of Her complete
beauty is given here.
Thus end the Bhaktivedanta purports of the Eighth Canto, Eighth Chapter, of
the rmad-Bhgavatam, entitled "The Churning of the Milk Ocean."

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9. The Lord Incarnates as Mohin-Mrti

This chapter describes how the demons, being enchanted by the beauty of
the Mohin form, agreed to hand over the container of nectar to
Mohindev, who tactfully delivered it to the demigods.
When the demons got possession of the container of nectar, an
extraordinarily beautiful young woman appeared before them. All the
demons became captivated by the young woman's beauty and became
attached to Her. Now, because the demons were fighting among
themselves to possess the nectar, they selected this beautiful woman as a
mediator to settle their quarrel. Taking advantage of their weakness in
this regard, Mohin, the incarnation of the Supreme Personality of
Godhead, got the demons to promise that whatever decision She might
give, they would not refuse to accept it. When the demons made this
promise, the beautiful woman, Mohin-mrti, had the demigods and
demons sit in different lines so that She could distribute the nectar. She
knew that the demons were quite unfit to drink the nectar. Therefore, by
cheating them She distributed all the nectar to the demigods. When the
demons saw this cheating of Mohin-mrti, they remained silent. But one
demon, named Rhu, dressed himself like a demigod and sat down in the
line of the demigods. He sat beside the sun and the moon. When the
Supreme Personality of Godhead understood how Rhu was cheating, He
immediately cut off the demon's head. Rhu, however, had already tasted
the nectar, and therefore although his head was severed, he remained
alive. After the demigods finished drinking the nectar, the Supreme
Personality of Godhead assumed His own form. ukadeva Gosvm ends
this chapter by describing how powerful is the chanting of the holy
names, pastimes and paraphernalia of the Supreme Personality of
Godhead.
TEXT 1
r-uka uvca
te 'nyonyato 'sur ptra
harantas tyakta-sauhd

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kipanto dasyu-dharma
ynt dadu striyam
r-uka uvcar ukadeva Gosvm said; tethe demons;
anyonyataamong themselves; asurthe demons; ptramthe
container of nectar; harantasnatching from one another; tyaktasauhdbecame inimical toward one another; kipantasometimes
throwing; dasyu-dharmasometimes snatching like robbers;
yntmcoming forward; dadusaw; striyama very beautiful and
attractive woman.
ukadeva Gosvm said: Thereafter, the demons became inimical
toward one another. Throwing and snatching the container of nectar,
they gave up their friendly relationship. Meanwhile, they saw a very
beautiful young woman coming forward toward them.
TEXT 2
aho rpam aho dhma
aho asy nava vaya
iti te tm abhidrutya
papracchur jta-hc-chay
ahohow wonderful; rpamHer beauty; ahohow wonderful;
dhmaHer bodily luster; ahohow wonderful; asyof Her; navam
new; vayabeautiful age; itiin this way; tethose demons; tmunto
the beautiful woman; abhidrutyagoing before Her hastily; papracchu
inquired from Her; jta-ht-aytheir hearts being filled with lust to
enjoy Her.
Upon seeing the beautiful woman, the demons said, "Alas, how
wonderful is Her beauty, how wonderful the luster of Her body, and
how wonderful the beauty of Her youthful age!" Speaking in this way,
they quickly approached Her, full of lusty desires to enjoy Her, and
began to inquire from Her in many ways.
TEXT 3
k tva kaja-palki
kuto v ki cikrasi

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kasysi vada vmoru


mathnatva mansi na
kwho; tvamare You; kaja-pala-akihaving eyes like the petals
of a lotus; kutafrom where; veither; kim cikrasiwhat is the
purpose for which You have come here; kasyaof whom; asido You
belong; vadakindly tell us; vma-ruO You whose thighs are
extraordinarily beautiful; mathnatagitating; ivalike; mansi
within our minds; naour.
O wonderfully beautiful girl, You have such nice eyes, resembling the
petals of a lotus flower. Who are You? Where do You come from? What
is Your purpose in coming here, and to whom do You belong? O You
whose thighs are extraordinarily beautiful, our minds are becoming
agitated simply because of seeing You.
The demons inquired from the wonderfully beautiful girl, "To whom do
You belong?" A woman is supposed to belong to her father before her
marriage, to her husband after her marriage, and to her grown sons in her
old age. In regard to this inquiry, rla Vivantha Cakravart hkura
says that the question "To whom do You belong?" means "Whose
daughter are You?" Since the demons could understand that the beautiful
girl was still unmarried, every one of them desired to marry Her. Thus
they inquired, "Whose daughter are You?"
TEXT 4
na vaya tvmarair daityai
siddha-gandharva-craai
nspa-prv jnmo
lokeai ca kuto nbhi
nait is not; vayamwe; tvunto You; amaraiby the demigods;
daityaiby the demons; siddhaby the Siddhas; gandharvaby the
Gandharvas; craaiand by the Craas; nanot; aspa-prvm
never enjoyed or touched by anyone; jnmaknow exactly; loka-ai
by the various directors of the universe; caalso; kutawhat to speak
of; nbhiby human society.
What to speak of human beings, even the demigods, demons, Siddhas,
Gandharvas, Craas and the various directors of the universe, the

255

Prajpatis, have never touched You before. It is not that we are unable
to understand Your identity.
Even the asuras observed the etiquette that no one should address a
married woman with lust. The great analyst Cakya Paita says,
mtvat para-dreu: one should consider another's wife to be one's
mother. The asuras, the demons, took it for granted that the beautiful
young woman, Mohin-mrti, who had arrived before them, was certainly
not married. Therefore they assumed that no one in the world, including
the demigods, the Gandharvas, the Craas and the Siddhas, had ever
touched Her. The demons knew that the young girl was unmarried, and
therefore they dared to address Her. They supposed that the young girl,
Mohin-mrti, had come there to find a husband among all those present
(the Daityas, the demigods, the Gandharvas and so on).
TEXT 5
nna tva vidhin subhr
preitsi arrim
sarvendriya-mana-prti
vidhtu saghena kim
nnamindeed; tvamYou; vidhinby Providence; su-bhrO You
with the beautiful eyebrows; preitsent; asicertainly You are so;
arrimof all embodied living entities; sarvaall; indriyaof the
senses; manaand of the mind; prtimwhat is pleasing; vidhtumto
administer; sa-ghenaby Your causeless mercy; kimwhether.
O beautiful girl with beautiful eyebrows, certainly Providence, by His
causeless mercy, has sent You to please the senses and minds of all of
us. Is this not a fact?
TEXT 6
s tva na spardhamnnm
eka-vastuni mnini
jtn baddha-vair
a vidhatsva sumadhyame
sas such You are; tvamYour good self; naof all of us demons;
spardhamnnmof those who are becoming increasingly inimical; eka-

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vastuniin one subject matter (the container of nectar); mniniO You


who are most beautiful in Your prestigious position; jtnmamong
our family members; baddha-vairmincreasingly becoming enemies;
amauspiciousness; vidhatsvamust execute; su-madhyameO
beautiful thin-waisted woman.
We are now all engaged in enmity among ourselves because of this one
subject matterthe container of nectar. Although we have been born in
the same family, we are becoming increasingly inimical. O thin-waisted
woman, who are so beautiful in Your prestigious position, we therefore
request You to favor us by settling our dispute.
The demons understood that the beautiful woman had attracted the
attention of them all. Therefore they unanimously requested Her to
become the arbiter to settle their dispute.
TEXT 7
vaya kayapa-dyd
bhrtara kta-pauru
vibhajasva yath-nyya
naiva bhedo yath bhavet
vayamall of us; kayapa-dyddescendants of Kayapa Muni;
bhrtarawe are all brothers; kta-pauruwho are all able and
competent; vibhajasvajust divide; yath-nyyamaccording to law;
nanot; evacertainly; bhedapartiality; yathas; bhavetshould so
become.
All of us, both demons and demigods, have been born of the same
father, Kayapa, and thus we are related as brothers. But now we are
exhibiting our personal prowess in dissension. Therefore we request
You to settle our dispute and divide the nectar equally among us.
TEXT 8
ity upmantrito daityair
my-yoid-vapur hari
prahasya rucirpgair
nirkann idam abravt

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itithus; upmantritabeing fervently requested; daityaiby the


demons; my-yoitthe illusory woman; vapu harithe incarnation
of the Supreme Personality of Godhead; prahasyasmiling; rucira
beautiful; apgaiby exhibiting attractive feminine features; nirkan
looking at them; idamthese words; abravtsaid.
Having thus been requested by the demons, the Supreme Personality of
Godhead, who had assumed the form of a beautiful woman, began to
smile. Looking at them with attractive feminine gestures, She spoke as
follows.
TEXT 9
r-bhagavn uvca
katha kayapa-dyd
pucaly mayi sagat
vivsa paito jtu
kminu na yti hi
r-bhagavn uvcathe Supreme Personality of Godhead in the form of
Mohin-mrti said; kathamhow is it so; kayapa-dydyou are all
descendants of Kayapa Muni; pucalymunto a prostitute who
agitates the minds of men; mayiunto Me; sagatyou come in My
association; vivsamfaith; paitathose who are learned; jtuat
any time; kminuunto a woman; nanever; ytitakes place; hi
indeed.
The Supreme Personality of Godhead, in the form of Mohin, told the
demons: O sons of Kayapa Muni, I am only a prostitute. How is it that
you have so much faith in Me? A learned person never puts his faith in
a woman.
Cakya Paita, the great politician and moral instructor, said, vivso
naiva kartavya stru rja-kuleu ca: "Never put your faith in a woman or
a politician." Thus the Supreme Personality of Godhead, who was
pretending to be a woman, warned the demons against putting so much
faith in Her, for She had appeared as an attractive woman ultimately to
cheat them. Indirectly disclosing the purpose for which She had appeared
before them, She said to the sons of Kayapa, "How is this? You were all
born of a great i, yet you are putting your faith in a woman who is

258

loitering here and there like a prostitute, unprotected by father or


husband. Women in general should not be trusted, and what to speak of a
woman loitering like a prostitute?" The word kmin is significant in this
connection. Women, especially beautiful young women, invoke the
dormant lusty desires of a man. Therefore, according to Manu-sahit,
every woman should be protected, either by her husband, by her father or
by her grown sons. Without such protection, a woman will be exploited.
Indeed, women like to be exploited by men. As soon as a woman is
exploited by a man, she becomes a common prostitute. This is explained
by Mohin-mrti, the Supreme Personality of Godhead.
TEXT 10
slvk str ca
svairin sura-dvia
sakhyny hur anityni
ntna ntna vicinvatm
slvkmof monkeys, jackals and dogs; strm caand of women;
svairinmespecially women who are independent; sura-dviaO
demons; sakhynifriendship; huit is said; anitynitemporary;
ntnamnew friends; ntnamnew friends; vicinvatmall of whom are
thinking.
O demons, as monkeys, jackals and dogs are unsteady in their sexual
relationships and want newer and newer friends every day, women who
live independently seek new friends daily. Friendship with such a
woman is never permanent. This is the opinion of learned scholars.
TEXT 11
r-uka uvca
iti te kvelitais tasy
vasta-manaso 'sur
jahasur bhva-gambhra
dadu cmta-bhjanam
r-uka uvcar ukadeva Gosvm said; itithus; tethose demons;
kvelitaiby speaking as if jokingly; tasyof Mohin-mrti; vasta
grateful, with faith; manasatheir minds; asurall the demons;
jahasulaughed; bhva-gambhramalthough Mohin-mrti was full of

259

gravity; dadudelivered; caalso; amta-bhjanamthe container of


nectar.
r ukadeva Gosvm continued: After the demons heard the words of
Mohin-mrti, who had spoken as if jokingly, they were all very
confident. They laughed with gravity, and ultimately they delivered the
container of nectar into Her hands.
The Personality of Godhead in His form of Mohin was certainly not
joking but talking seriously, with gravity. The demons, however, being
captivated by Mohin-mrti's bodily features, took Her words as a joke
and confidently delivered the container of nectar into Her hands. Thus
Mohin-mrti resembles Lord Buddha, who appeared sammohya suradvim [SB 1.3.24]to cheat the asuras. The word sura-dvim refers to
those who are envious of the demigods or devotees. Sometimes an
incarnation of the Supreme Personality of Godhead cheats the atheists.
Thus we see here that although Mohin-mrti was speaking factually to
the asuras, the asuras took Her words to be facetious. Indeed, they were
so confident of Mohin-mrti's honesty that they immediately delivered
the container of nectar into Her hands, as if they would allow Her to do
with the nectar whatever She liked, whether She distributed it, threw it
away or drank it Herself without giving it to them.
TEXT 12
tato ghtvmta-bhjana harir
babha at-smita-obhay gir
yady abhyupeta kva ca sdhv asdhu v
kta may vo vibhaje sudhm imm
tatathereafter; ghtvtaking possession of; amta-bhjanamthe pot
containing the nectar; harithe Supreme Personality of Godhead, Hari,
in the form of Mohin; babhaspoke; atslightly; smita-obhay
girwith smiling beauty and by words; yadiif; abhyupetampromised
to be accepted; kva cawhatever it may be; sdhu asdhu vwhether
honest or dishonest; ktam mayis done by Me; vaunto you;
vibhajeI shall give you the proper share; sudhmnectar; immthis.
Thereafter, the Supreme Personality of Godhead, having taken
possession of the container of nectar, smiled slightly and spoke in

260

attractive words. She said: My dear demons, if you accept whatever I


may do, whether honest or dishonest, then I can take responsibility for
dividing the nectar among you.
The Supreme Personality of Godhead cannot abide by anyone's dictation.
Whatever He does is absolute. The demons, of course, were deluded by
the illusory potency of the Supreme Personality of Godhead, and thus
Mohin-mrti got them to promise that whatever She would do they
would accept.
TEXT 13
ity abhivyhta tasy
karysura-pugav
aprama-vidas tasys
tat tathety anvamasata
itithus; abhivyhtamthe words that were spoken; tasyHer;
karyaafter hearing; asura-pugavthe chiefs of the demons;
aprama-vidabecause they were all foolish; tasyof Her; tat
those words; tathlet it be so; itithus; anvamasataagreed to
accept.
The chiefs of the demons were not very expert in deciding things. Upon
hearing the sweet words of Mohin-mrti, they immediately assented.
"Yes," they answered. "What You have said is all right." Thus the
demons agreed to accept Her decision.
TEXTS 14-15
athopoya kta-snn
hutv ca havinalam
dattv go-vipra-bhtebhya
kta-svastyayan dvijai
yathopajoa vssi
paridhyhatni te
kueu prvian sarve
prg-agrev abhibhit
athathereafter; upoyaobserving a fast; kta-snnperforming

261

bathing; hutvoffering oblations; caalso; haviwith clarified butter;


analaminto the fire; dattvgiving in charity; go-vipra-bhtebhya
unto the cows, brhmaas and living beings in general; ktasvastyayanperforming ritualistic ceremonies; dvijaias dictated by
the brhmaas; yath-upajoamaccording to one's taste; vssi
garments; paridhyaputting on; hatnifirst-class and new; teall of
them; kueuon seats made of kua grass; prviansitting on them;
sarveall of them; prk-agreufacing east; abhibhitproperly
decorated with ornaments.
The demigods and demons then observed a fast. After bathing, they
offered clarified butter and oblations into the fire and gave charity to
the cows and to the brhmaas and members of the other orders of
society, namely the katriyas, vaiyas and dras, who were all
rewarded as they deserved. Thereafter, the demigods and demons
performed ritualistic ceremonies under the directions of the brhmaas.
Then they dressed themselves with new garments according to their
own choice, decorated their bodies with ornaments, and sat facing east
on seats made of kua grass.
The Vedas enjoin that for every ritualistic ceremony one must first
become clean by bathing either in the water of the Ganges or Yamun or
in the sea. Then one may perform the ritualistic ceremony and offer
clarified butter into the fire. In this verse the words paridhya hatni are
especially significant. A sannys or a person about to perform a ritualistic
ceremony should not dress himself in clothing sewn with a needle.
TEXTS 16-17
pr-mukhepavieu
sureu ditijeu ca
dhpmodita-ly
juy mlya-dpakai
tasy narendra karabhorur uad-duklaro-talasa-gatir mada-vihvalk
s kjat kanaka-npura-ijitena
kumbha-stan kalasa-pir athvivea
prk-mukheufacing east; upavieuwere sitting on their respective

262

seats; sureuall the demigods; diti-jeuthe demons; caalso; dhpamodita-lymin the arena, which was full of the smoke of incense;
juymfully decorated; mlya-dpakaiwith flower garlands and
lamps; tasymin that arena; nara-indraO King; karabha-ruhaving
thighs resembling the trunks of elephants; uat-dukladressed with a
very beautiful sari; ro-taabecause of big hips; alasa-gatistepping
very slowly; mada-vihvala-akwhose eyes were restless because of
youthful pride; sShe; kjattinkling; kanaka-npuraof golden
ankle bells; ijitenawith the sound; kumbha-stana woman whose
breasts were like water jugs; kalasa-piholding a waterpot in Her
hand; athathus; viveaentered the arena.
O King, as the demigods and demons sat facing east in an arena fully
decorated with flower garlands and lamps and fragrant with the smoke
of incense, that woman, dressed in a most beautiful sari, Her ankle bells
tinkling, entered the arena, walking very slowly because of Her big, low
hips. Her eyes were restless due to youthful pride, Her breasts were like
water jugs, Her thighs resembled the trunks of elephants, and She
carried a waterpot in Her hand.
TEXT 18
t r-sakh kanaka-kuala-cru-karans-kapola-vadan para-devatkhym
savkya sammumuhur utsmita-vkaena
devsur vigalita-stana-paikntm
tmunto Her; r-sakhmappearing like a personal associate of the
goddess of fortune; kanaka-kualawith golden earrings; cruvery
beautiful; karaears; nsnose; kapolacheeks; vadanmface;
para-devat-khymthe Supreme Lord, the Personality of Godhead,
appearing in that form; savkyalooking at Her; sammumuhuall of
them became enchanted; utsmitaslightly smiling; vkaenaglancing
over them; deva-asurall the demigods and demons; vigalita-stanapaika-antmthe border of the sari on the breasts moved slightly.
Her attractive nose and cheeks and Her ears, adorned with golden
earrings, made Her face very beautiful. As She moved, Her sari's border
on Her breasts moved slightly aside. When the demigods and demons

263

saw these beautiful features of Mohin-mrti, who was glancing at them


and slightly smiling, they were all completely enchanted.
rla Vivantha Cakravart hkura remarks here that Mohin-mrti is
the Supreme Personality of Godhead in a feminine form and that the
goddess of fortune is Her associate. This form assumed by the Personality
of Godhead challenged the goddess of fortune. The goddess of fortune is
beautiful, but if the Lord accepts the form of a woman, He surpasses the
goddess of fortune in beauty. It is not that the goddess of fortune, being
female, is the most beautiful. The Lord is so beautiful that He can excel
any beautiful goddess of fortune by assuming a female form.
TEXT 19
asur sudh-dna
sarpm iva durnayam
matv jti-nasn
na t vyabhajad acyuta
asurmof the demons; sudh-dnamgiving of the nectar;
sarpmof snakes; ivalike; durnayammiscalculation; matv
thinking like that; jti-nasnmof those who are by nature very
envious; nanot; tmthe nectar; vyabhajatdelivered the share;
acyutathe Supreme Personality of Godhead, who never falls down.
Demons are by nature crooked like snakes. Therefore, to distribute a
share of the nectar to them was not at all feasible, since this would be
as dangerous as supplying milk to a snake. Considering this, the
Supreme Personality of Godhead, who never falls down, did not deliver
a share of nectar to the demons.
It is said, sarpa krra khala krra sarpt krratara khala: "The
snake is very crooked and envious, and so also is a person like a demon."
Mantrauadhi-vaa sarpa khala kena nivryate: "One can bring a snake
under control with mantras, herbs and drugs, but an envious and crooked
person cannot be brought under control by any means." Considering this
logic, the Supreme Personality of Godhead thought it unwise to distribute
nectar to the demons.
TEXT 20

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kalpayitv pthak paktr


ubhaye jagat-pati
t copaveaym sa
sveu sveu ca paktiu
kalpayitvafter arranging; pthak paktdifferent seats; ubhayem
of both the demigods and the demons; jagat-patithe master of the
universe; tnall of them; caand; upaveaym saseated; sveu
sveuin their own places; caalso; paktiuall in order.
The Supreme Personality of Godhead as Mohin-mrti, the master of
the universe, arranged separate lines of sitting places and seated the
demigods and demons according to their positions.
TEXT 21
daityn ghta-kalaso
vacayann upasacarai
dra-sthn pyaym sa
jar-mtyu-har sudhm
daitynthe demons; ghta-kalasathe Lord, who bore the container
of nectar; vacayanby cheating; upasacaraiwith sweet words; drasthnthe demigods, who were sitting at a distant place; pyaym sa
made them drink; jar-mtyu-harmwhich can counteract invalidity,
old age and death; sudhmsuch nectar.
Taking the container of nectar in Her hands, She first approached the
demons, satisfied them with sweet words and thus cheated them of
their share of the nectar. Then She administered the nectar to the
demigods, who were sitting at a distant place, to make them free from
invalidity, old age and death.
Mohin-mrti, the Personality of Godhead, gave the demigods seats at a
distance. Then She approached the demons and spoke with them very
graciously, so that they thought themselves very fortunate to talk with
Her. Since Mohin-mrti had seated the demigods at a distant place, the
demons thought that the demigods would get only a little of the nectar
and that Mohin-mrti was so pleased with the demons that She would
give the demons all the nectar. The words vacayann upasacarai

265

indicate that the Lord's whole policy was to cheat the demons simply by
speaking sweet words. The Lord's intention was to distribute the nectar
only to the demigods.
TEXT 22
te playanta samayam
asur sva-kta npa
tm san kta-sneh
str-vivda-jugupsay
tethe demons; playantakeeping in order; samayamequilibrium;
asurthe demons; sva-ktammade by them; npaO King; tm
sanremained silent; kta-snehbecause of having developed
attachment to Mohin-mrti; str-vivdadisagreeing with a woman;
jugupsaybecause of thinking such an action as abominable.
O King, since the demons had promised to accept whatever the woman
did, whether just or unjust, now, to keep this promise, to show their
equilibrium and to save themselves from fighting with a woman, they
remained silent.
TEXT 23
tasy kttipraay
praaypya-ktar
bahu-mnena cbaddh
nocu kicana vipriyam
tasymof Mohin-mrti; kta-ati-praaybecause of staunch
friendship; praaya-apya-ktarbeing afraid that their friendship with
Her would be broken; bahu-mnenaby great respect and honor; ca
also; baddhbeing too attached to Her; nanot; cuthey said;
kicanaeven the slightest thing; vipriyamby which Mohin-mrti
might be displeased with them.
The demons had developed affection for Mohin-mrti and a kind of
faith in Her, and they were afraid of disturbing their relationship.
Therefore they showed respect and honor to Her words and did not say
anything that might disturb their friendship with Her.

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The demons were so captivated by the tricks and friendly words of


Mohin-mrti that although the demigods were served first, the demons
were pacified merely by sweet words. The Lord said to the demons, "The
demigods are very miserly and are excessively anxious to take the nectar
first. So let them have it first. Since you are not like them you can wait a
little longer. You are all heroes and are so pleased with Me. It is better for
you to wait until after the demigods drink."
TEXT 24
deva-liga-praticchanna
svarbhnur deva-sasadi
pravia somam apibac
candrrkbhy ca scita
deva-liga-praticchannacovering himself with the dress of a demigod;
svarbhnuRhu (who attacks and eclipses the sun and moon); devasasadiin the group of the demigods; praviahaving entered;
somamthe nectar; apibatdrank; candra-arkbhymby both the
moon and the sun; caand; scitawas pointed out.
Rhu, the demon who causes eclipses of the sun and moon, covered
himself with the dress of a demigod and thus entered the assembly of
the demigods and drank nectar without being detected by anyone, even
by the Supreme Personality of Godhead. The moon and the sun,
however, because of permanent animosity toward Rhu, understood the
situation. Thus Rhu was detected.
The Supreme Personality of Godhead, Mohin-mrti, was able to bewilder
all the demons, but Rhu was so clever that he was not bewildered. Rhu
could understand that Mohin-mrti was cheating the demons, and
therefore he changed his dress, disguised himself as a demigod, and sat
down in the assembly of the demigods. Here one may ask why the
Supreme Personality of Godhead could not detect Rhu. The reason is
that the Lord wanted to show the effects of drinking nectar. This will be
revealed in the following verses. The moon and sun, however, were
always alert in regard to Rhu. Thus when Rhu entered the assembly of
the demigods, the moon and sun immediately detected him, and then the
Supreme Personality of Godhead also became aware of him.

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TEXT 25
cakrea kura-dhrea
jahra pibata ira
haris tasya kabandhas tu
sudhayplvito 'patat
cakreaby the disc; kura-dhreawhich was sharp like a razor;
jahracut off; pibatawhile drinking nectar; irathe head; hari
the Supreme Personality of Godhead; tasyaof that Rhu; kabandha
tubut the headless body; sudhayby the nectar; aplvitawithout
being touched; apatatimmediately fell dead.
The Supreme Personality of Godhead, Hari, using His disc, which was
sharp like a razor, at once cut off Rhu's head. When Rhu's head was
severed from his body, the body, being untouched by the nectar, could
not survive.
When the Personality of Godhead, Mohin-mrti, severed Rhu's head
from his body, the head remained alive although the body died. Rhu had
been drinking nectar through his mouth, and before the nectar entered
his body, his head was cut off. Thus Rhu's head remained alive whereas
the body died. This wonderful act performed by the Lord was meant to
show that nectar is miraculous ambrosia.
TEXT 26
iras tv amarat ntam
ajo graham ackpat
yas tu parvai candrrkv
abhidhvati vaira-dh
irathe head; tuof course; amaratmimmortality; ntamhaving
obtained; ajaLord Brahm; grahamas one of the planets; ackpat
recognized; yathe same Rhu; tuindeed; parvaiduring the
periods of the full moon and dark moon; candra-arkauboth the moon
and the sun; abhidhvatichases; vaira-dhbecause of animosity.
Rhu's head, however, having been touched by the nectar, became
immortal. Thus Lord Brahm accepted Rhu's head as one of the
planets. Since Rhu is an eternal enemy of the moon and the sun, he
always tries to attack them on the nights of the full moon and the dark

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moon.
Since Rhu had become immortal, Lord Brahm accepted him as one of
the grahas, or planets, like the moon and the sun. Rhu, however, being
an eternal enemy of the moon and sun, attacks them periodically during
the nights of the full moon and the dark moon.
TEXT 27
pta-prye 'mte devair
bhagavn loka-bhvana
payatm asurendr
sva rpa jaghe hari
pta-pryewhen almost finished being drunk; amtethe nectar;
devaiby the demigods; bhagavnthe Supreme Personality of
Godhead as Mohin-mrti; loka-bhvanathe maintainer and wellwisher of the three worlds; payatmin the presence of; asuraindrmall the demons, with their chiefs; svamown; rpamform;
jaghemanifested; harithe Supreme Personality of Godhead.
The Supreme Personality of Godhead is the best friend and well-wisher
of the three worlds. Thus when the demigods had almost finished
drinking the nectar, the Lord, in the presence of all the demons,
disclosed His original form.
TEXT 28
eva sursura-ga sama-dea-klahetv-artha-karma-matayo 'pi phale vikalp
tatrmta sura-ga phalam ajaspur
yat-pda-pakaja-raja-rayan na daity
evamthus; surathe demigods; asura-gaand the demons; sama
equal; deaplace; klatime; hetucause; arthaobjective; karma
activities; matayaambition; apialthough one; phalein the result;
vikalpnot equal; tatrathereupon; amtamnectar; sura-gathe
demigods; phalamthe result; ajaseasily, totally or directly; pu
achieved; yatbecause of; pda-pakajaof the lotus feet of the Supreme
Personality of Godhead; rajaof the saffron dust; rayatbecause of
receiving benedictions or taking shelter; nanot; daitythe demons.

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The place, the time, the cause, the purpose, the activity and the
ambition were all the same for both the demigods and the demons, but
the demigods achieved one result and the demons another. Because the
demigods are always under the shelter of the dust of the Lord's lotus
feet, they could very easily drink the nectar and get its result. The
demons, however, not having sought shelter at the lotus feet of the
Lord, were unable to achieve the result they desired.
In Bhagavad-gt (4.11) it is said, ye yath m prapadyante ts tathaiva
bhajmy aham: the Supreme Personality of Godhead is the supreme judge
who rewards or punishes different persons according to their surrender
unto His lotus feet. Therefore it can actually be seen that although karms
and bhaktas may work in the same place, at the same time, with the same
energy and with the same ambition, they achieve different results. The
karms transmigrate through different bodies in the cycle of birth and
death, sometimes going upward and sometimes downward, thus suffering
the results of their actions in the karma-cakra, the cycle of birth and
death. The devotees, however, because of fully surrendering at the lotus
feet of the Lord, are never baffled in their attempts. Although externally
they work almost like the karms, the devotees go back home, back to
Godhead, and achieve success in every effort. The demons or atheists
have faith in their own endeavors, but although they work very hard day
and night, they cannot get any more than their destiny. The devotees,
however, can surpass the reactions of karma and achieve wonderful
results, even without effort. It is also said, phalena paricyate: one's success
or defeat in any activity is understood by its result. There are many karms
in the dress of devotees, but the Supreme Personality of Godhead can
detect their purpose. The karms want to use the property of the Lord for
their selfish sense gratification, but a devotee endeavors to use the Lord's
property for God's service. Therefore a devotee is always distinct from the
karms, although the karms may dress like devotees. As confirmed in
Bhagavad-gt (3.9), yajrtht karmao 'nyatra loko 'ya karmabandhana. One who works for Lord Viu is free from this material
world, and after giving up his body he goes back home, back to Godhead.
A karm, however, although externally working like a devotee, is
entangled in his nondevotional activity, and thus he suffers the
tribulations of material existence. Thus from the results achieved by the
karms and devotees, one can understand the presence of the Supreme

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Personality of Godhead, who acts differently for the karms and jns
than for the devotees. The author of r Caitanya-caritmta therefore
says:
ka-bhaktanikma, ataeva 'nta'
bhukti-mukti-siddhi-kmsakali 'anta'
[Cc. Madhya 19.149]
The karms who desire sense gratification, the jns who aspire for the
liberation of merging into the existence of the Supreme, and the yogs
who seek material success in mystic power are all restless, and ultimately
they are baffled. But the devotee, who does not expect any personal
benefit and whose only ambition is to spread the glories of the Supreme
Personality of Godhead, is blessed with all the auspicious results of
bhakti-yoga, without hard labor.
TEXT 29
yad yujyate 'su-vasu-karma-mano-vacobhir
dehtmajdiu nbhis tad asat pthaktvt
tair eva sad bhavati yat kriyate 'pthaktvt
sarvasya tad bhavati mla-niecana yat
yatwhatever; yujyateis performed; asufor the protection of one's
life; vasuprotection of wealth; karmaactivities; manaby the acts of
the mind; vacobhiby the acts of words; deha-tma-ja-diufor the
sake of one's personal body or family, etc., with reference to the body;
nbhiby the human beings; tatthat; asatimpermanent, transient;
pthaktvtbecause of separation from the Supreme Personality of
Godhead; taiby the same activities; evaindeed; sat bhavatibecomes
factual and permanent; yatwhich; kriyateis performed; apthaktvt
because of nonseparation; sarvasyafor everyone; tat bhavatibecomes
beneficial; mla-niecanamexactly like pouring water on the root of a
tree; yatwhich.
In human society there are various activities performed for the
protection of one's wealth and life by one's words, one's mind and one's
actions, but they are all performed for one's personal or extended sense
gratification with reference to the body. All these activities are baffled
because of being separate from devotional service. But when the same

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activities are performed for the satisfaction of the Lord, the beneficial
results are distributed to everyone, just as water poured on the root of a
tree is distributed throughout the entire tree.
This is the distinction between materialistic activities and activities
performed in Ka consciousness. The entire world is active, and this
includes the karms, the jns, the yogs and the bhaktas. However, all
activities except those of the bhaktas, the devotees, end in bafflement and
a waste of time and energy. Mogh mogha-karmo mogha jn
vicetasa: [Bg. 9.12] if one is not a devotee, his hopes, his activities and
his knowledge are all baffled. A nondevotee works for his personal sense
gratification or for the sense gratification of his family, society,
community or nation, but because all such activities are separate from the
Supreme Personality of Godhead, they are considered asat. The word asat
means bad or temporary, and sat means permanent and good. Activities
performed for the satisfaction of Ka are permanent and good, but asat
activity, although sometimes celebrated as philanthropy, altruism,
nationalism, this "ism" or that "ism," will never produce any permanent
result and is therefore all bad. Even a little work done in Ka
consciousness is a permanent asset and is all-good because it is done for
Ka, the all-good Supreme Personality of Godhead, who is everyone's
friend (suhda sarva-bhtnm). The Supreme Personality of Godhead is
the only enjoyer and proprietor of everything (bhoktra yaja-tapas
sarva-loka-mahevaram [Bg. 5.29]). Therefore any activity performed for
the Supreme Lord is permanent. As a result of such activities, the
performer is immediately recognized. Na ca tasmn manuyeu kacin me
priya-kttama [Bg. 18.69]. Such a devotee, because of full knowledge of
the Supreme Personality of Godhead, is immediately transcendental,
although he may superficially appear to be engaged in materialistic
activities. The only distinction between materialistic activity and spiritual
activity is that material activity is performed only to satisfy one's own
senses whereas spiritual activity is meant to satisfy the transcendental
senses of the Supreme Personality of Godhead. By spiritual activity
everyone factually benefits, whereas by materialistic activity no one
benefits and instead one becomes entangled in the laws of karma.
Thus ends the Bhaktivedanta purports of the Eighth Canto, Ninth Chapter, of
the rmad-Bhgavatam, entitled "The Lord Incarnates as Mohin-mrti."

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10. The Battle Between the Demigods and the Demons

The summary of Chapter Ten is as follows. Because of envy, the fight


between the demons and the demigods continued. When the demigods
were almost defeated by demoniac maneuvers and became morose, Lord
Viu appeared among them.
Both the demigods and the demons are expert in activities involving the
material energy, but the demigods are devotees of the Lord, whereas the
demons are just the opposite. The demigods and demons churned the
ocean of milk to get nectar from it, but the demons, not being devotees of
the Lord, could derive no profit. After feeding nectar to the demigods,
Lord Viu returned to His abode on the back of Garua, but the demons,
being most aggrieved, again declared war against the demigods. Bali
Mahrja, the son of Virocana, became the commander in chief of the
demons. In the beginning of the battle, the demigods prepared to defeat
the demons. Indra, King of heaven, fought with Bali, and other demigods,
like Vyu, Agni and Varua, fought against other leaders of the demons.
In this fight the demons were defeated, and to save themselves from death
they began to manifest many illusions through material maneuvers,
killing many soldiers on the side of the demigods. The demigods, finding
no other recourse, surrendered again to the Supreme Personality of
Godhead, Viu, who then appeared and counteracted all the illusions
presented by the jugglery of the demons. Heroes among the demons such
as Klanemi, Ml, Suml and Mlyavn fought the Supreme Personality
of Godhead and were all killed by the Lord. The demigods were thus freed
from all dangers.
TEXT 1
r-uka uvca
iti dnava-daitey
nvindann amta npa
yukt karmai yatt ca
vsudeva-parmukh

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r-uka uvcar ukadeva Gosvm said; itithus; dnava-daitey


the asuras and the demons; nanot; avindanachieved (the desired
result); amtamnectar; npaO King; yuktall being combined;
karmaiin the churning; yattengaged with full attention and effort;
caand; vsudevaof the Supreme Personality of Godhead, Ka;
parmukhbecause of being nondevotees.
ukadeva Gosvm said: O King, the demons and Daityas all engaged
with full attention and effort in churning the ocean, but because they
were not devotees of Vsudeva, the Supreme Personality of Godhead,
Ka, they were not able to drink the nectar.
TEXT 2
sdhayitvmta rjan
pyayitv svakn surn
payat sarva-bhtn
yayau garua-vhana
sdhayitvafter executing; amtamgeneration of the nectar; rjanO
King; pyayitvand feeding; svaknto His own devotees; surnto
the demigods; payatmin the presence of; sarva-bhtnmall living
entities; yayauwent away; garua-vhanathe Supreme Personality of
Godhead, carried by Garua.
O King, after the Supreme Personality of Godhead had brought to
completion the affairs of churning the ocean and feeding the nectar to
the demigods, who are His dear devotees, He left the presence of them
all and was carried by Garua to His own abode.
TEXT 3
sapatnn parm ddhi
dv te diti-nandan
amyam utpetur
devn pratyudyatyudh
sapatnnmof their rivals, the demigods; parmthe best; ddhim
opulence; dvobserving; teall of them; diti-nandanthe sons of
Diti, the Daityas; amyambeing intolerant; utpeturan toward

274

(just to create a disturbance); devnthe demigods; pratyudyatayudhtheir weapons raised.


Seeing the victory of the demigods, the demons became intolerant of
their superior opulence. Thus they began to march toward the
demigods with raised weapons.
TEXT 4
tata sura-ga sarve
sudhay ptayaidhit
pratisayuyudhu astrair
nryaa-padray
tatathereafter; sura-gathe demigods; sarveall of them;
sudhayby the nectar; ptaywhich had been drunk; edhitbeing
enlivened by such drinking; pratisayuyudhuthey counterattacked the
demons; astraiby regular weapons; nryaa-pada-raytheir real
weapon being shelter at the lotus feet of Nryaa.
Thereafter, being enlivened because of drinking the nectar, the
demigods, who are always at the shelter of the lotus feet of Nryaa,
used their various weapons to counterattack the demons in a fighting
spirit.
TEXT 5
tatra daivsuro nma
raa parama-drua
rodhasy udanvato rjas
tumulo roma-haraa
tatrathere (at the beach of the ocean of milk); daivathe demigods;
asurathe demons; nmaas they are celebrated; raafighting;
paramavery much; druafierce; rodhasion the beach of the sea;
udanvataof the ocean of milk; rjanO King; tumulatumultuous;
roma-haraahair standing on the body.
O King, a fierce battle on the beach of the ocean of milk ensued between
the demigods and the demons. The fighting was so terrible that simply

275

hearing about it would make the hair on one's body stand on end.
TEXT 6
tatrnyonya sapatns te
sarabdha-manaso rae
samsdysibhir bair
nijaghnur vividhyudhai
tatrathereupon; anyonyamone another; sapatnall of them
becoming fighters; tethey; sarabdhavery angry; manasawithin
their minds; raein that battle; samsdyagetting the opportunity to
fight between themselves; asibhiwith swords; baiwith arrows;
nijaghnubegan to beat one another; vividha-yudhaiwith varieties of
weapons.
Both parties in that fight were extremely angry at heart, and in enmity
they beat one another with swords, arrows and varieties of other
weapons.
There are always two kinds of men in this universe, not only on this
planet but also in higher planetary systems. All the kings dominating
planets like the sun and moon also have enemies like Rhu. It is because
of occasional attacks upon the sun and moon by Rhu that eclipses take
place. The fighting between the demons and demigods is perpetual; it
cannot be stopped unless intelligent persons from both sides take to
Ka consciousness.
TEXT 7
akha-trya-mdagn
bher-amari mahn
hasty-ava-ratha-pattn
nadat nisvano 'bhavat
akhaof conchshells; tryaof big bugles; mdagnmand of
drums; bherof bugles; amarimof kettledrums; mahngreat and
tumultuous; hastiof elephants; avaof horses; ratha-pattnmof
fighters on chariots or on the ground; nadatmall of them making
sounds together; nisvanaa tumultuous sound; abhavatso became.

276

The sounds of the conchshells, bugles, drums, bhers and amars


[kettledrums], as well as the sounds made by the elephants, horses and
soldiers, who were both on chariots and on foot, were tumultuous.
TEXT 8
rathino rathibhis tatra
pattibhi saha pattaya
hay hayair ibh cebhai
samasajjanta sayuge
rathinafighters on chariots; rathibhiwith the charioteers of the
enemy; tatrain the battlefield; pattibhiwith the infantry soldiers;
sahawith; pattayathe infantry of the enemy soldiers; haythe
horses; hayaiwith the enemy's soldiers; ibhthe soldiers fighting on
the backs of elephants; caand; ibhaiwith the enemy's soldiers on the
backs of elephants; samasajjantabegan to fight together on an equal
level; sayugeon the battlefield.
On that battlefield, the charioteers fought with the opposing
charioteers, the infantry soldiers with the opposing infantry, the
soldiers on horseback with the opposing soldiers on horseback, and the
soldiers on the backs of elephants with the enemy soldiers on
elephants. In this way, the fighting took place between equals.
TEXT 9
urai kecid ibhai kecid
apare yuyudhu kharai
kecid gaura-mukhair kair
dvpibhir haribhir bha
uraion the backs of camels; kecitsome persons; ibhaion the
backs of elephants; kecitsome persons; apareothers; yuyudhu
engaged in fighting; kharaion the backs of asses; kecitsome persons;
gaura-mukhaion white-faced monkeys; kaion red-faced monkeys;
dvpibhion the backs of tigers; haribhion the backs of lions;
bhaall the soldiers engaged in this way.
Some soldiers fought on the backs of camels, some on the backs of

277

elephants, some on asses, some on white-faced and red-faced monkeys,


some on tigers and some on lions. In this way, they all engaged in
fighting.
TEXTS 10-12
gdhrai kakair bakair anye
yena-bhsais timigilai
arabhair mahiai khagair
go-vair gavayruai
ivbhir khubhi kecit
kkalsai aair narai
bastair eke ka-srair
hasair anye ca skarai
anye jala-sthala-khagai
sattvair vikta-vigrahai
senayor ubhayo rjan
vivius te 'grato 'grata
gdhraion the backs of vultures; kakaion the backs of eagles;
bakaion the backs of ducks; anyeothers; yenaon the backs of
hawks; bhsaion the backs of bhsas; timigilaion the backs of big
fish known as timigilas; arabhaion the backs of arabhas; mahiai
on the backs of buffalo; khagaion the backs of rhinoceroses; goon
the backs of cows; vaion the backs of bulls; gavaya-aruaion the
backs of gavayas and aruas; ivbhion the backs of jackals;
khubhion the backs of big rats; kecitsome persons; kkalsaion
the backs of big lizards; aaion the backs of big rabbits; naraion
the backs of human beings; bastaion the backs of goats; ekesome;
ka-sraion the backs of black deer; hasaion the backs of
swans; anyeothers; caalso; skaraion the backs of boars; anye
others; jala-sthala-khagaianimals moving on the water, on land and in
the sky; sattvaiby creatures being used as vehicles; viktaare
deformed; vigrahaiby such animals whose bodies; senayoof the two
parties of soldiers; ubhayoof both; rjanO King; viviuentered;
teall of them; agrata agratagoing forward face to face.
O King, some soldiers fought on the backs of vultures, eagles, ducks,

278

hawks and bhsa birds. Some fought on the backs of timigilas, which
can devour huge whales, some on the backs of arabhas, and some on
buffalo, rhinoceroses, cows, bulls, jungle cows and aruas. Others
fought on the backs of jackals, rats, lizards, rabbits, human beings,
goats, black deer, swans and boars. In this way, mounted on animals of
the water, land and sky, including animals with deformed bodies, both
armies faced each other and went forward.
TEXTS 13-15
citra-dhvaja-paai rjann
tapatrai sitmalai
mah-dhanair vajra-daair
vyajanair brha-cmarai
vtoddhtottaroair
arcirbhir varma-bhaai
sphuradbhir viadai astrai
sutar srya-ramibhi
deva-dnava-vr
dhvajinyau pu-nandana
rejatur vra-mlbhir
ydasm iva sgarau
citra-dhvaja-paaiwith very nicely decorated flags and canopies;
rjanO King; tapatraiwith umbrellas for protection from the
sunshine; sita-amalaimost of them very clean and white; mahdhanaiby very valuable; vajra-daaiwith rods made of valuable
jewels and pearls; vyajanaiwith fans; brha-cmaraiwith other fans
made of peacock feathers; vta-uddhtaflapping with the breeze; uttarauaiwith upper and lower garments; arcirbhiby the effulgence;
varma-bhaaiwith ornaments and shields; sphuradbhishining;
viadaisharp and clean; astraiwith weapons; sutarmexcessively;
srya-ramibhiwith the dazzling illumination of the sunshine; devadnava-vrmof all the heroes of the parties of both the demons and
the demigods; dhvajinyauthe two parties of soldiers, each one bearing
his own flag; pu-nandanaO descendant of Mahrja Pu; rejatu
distinctly recognized; vra-mlbhiwith garlands used by heroes;
ydasmof aquatics; ivajust like; sgarautwo oceans.

279

O King, O descendant of Mahrja Pu, the soldiers of both the


demigods and demons were decorated by canopies, colorful flags, and
umbrellas with handles made of valuable jewels and pearls. They were
further decorated by fans made of peacock feathers and by other fans
also. The soldiers, their upper and lower garments waving in the
breeze, naturally looked very beautiful, and in the light of the glittering
sunshine their shields, ornaments and sharp, clean weapons appeared
dazzling. Thus the ranks of soldiers seemed like two oceans with bands
of aquatics.
TEXTS 16-18
vairocano bali sakhye
so 'sur cam-pati
yna vaihyasa nma
kma-ga maya-nirmitam
sarva-sgrmikopeta
sarvcaryamaya prabho
apratarkyam anirdeya
dyamnam adaranam
sthitas tad vimngrya
sarvnkdhipair vta
bla-vyajana-chatrgryai
reje candra ivodaye
vairocanathe son of Virocana; baliMahrja Bali; sakhyein the
battle; sahe, so celebrated; asurmof the demons; cam-pati
commander in chief; ynamairplane; vaihyasamcalled Vaihyasa;
nmaby the name; kma-gamable to fly anywhere he desired; mayanirmitammade by the demon Maya; sarvaall; sgrmika-upetam
equipped with all kinds of weapons required for fighting with all different
types of enemies; sarva-carya-mayamwonderful in every respect;
prabhoO King; apratarkyaminexplicable; anirdeyamindescribable;
dyamnamsometimes visible; adaranamsometimes not visible;
sthitabeing seated on such; tatthat; vimna-agryamexcellent
airplane; sarvaall; anka-adhipaiby the commanders of soldiers;
vtasurrounded; bla-vyajana-chatra-agryaiprotected by beautifully
decorated umbrellas and the best of cmaras; rejebrilliantly situated;

280

candrathe moon; ivalike; udayeat the time of rising in the


evening.
For that battle the most celebrated commander in chief, Mahrja Bali,
son of Virocana, was seated on a wonderful airplane named Vaihyasa.
O King, this beautifully decorated airplane had been manufactured by
the demon Maya and was equipped with weapons for all types of
combat. It was inconceivable and indescribable. Indeed, it was
sometimes visible and sometimes not. Seated in this airplane under a
beautiful protective umbrella and being fanned by the best of cmaras,
Mahrja Bali, surrounded by his captains and commanders, appeared
just like the moon rising in the evening, illuminating all directions.
TEXTS 19-24
tasysan sarvato ynair
ythn patayo 'sur
namuci ambaro bo
vipracittir ayomukha
dvimrdh klanbho 'tha
prahetir hetir ilvala
akunir bhtasantpo
vajradaro virocana
hayagrva akuir
kapilo meghadundubhi
traka cakradk umbho
niumbho jambha utkala
ario 'rianemi ca
maya ca tripurdhipa
anye pauloma-kley
nivtakavacdaya
alabdha-bhg somasya
kevala klea-bhgina
sarva ete raa-mukhe
bahuo nirjitmar
siha-ndn vimucanta

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akhn dadhmur mah-ravn


dv sapatnn utsiktn
balabhit kupito bham
tasyaof him (Mahrja Bali); sansituated; sarvataall around;
ynaiby different vehicles; ythnmof the soldiers; patayathe
commanders; asurdemons; namuciNamuci; ambaraambara;
baBa;
vipracittiVipracitti;
ayomukhaAyomukha;
dvimrdhDvimrdh; klanbhaKlanbha; athaalso; praheti
Praheti; hetiHeti; ilvalaIlvala; akuniakuni; bhtasantpa
Bhtasantpa;
vajra-daraVajradara;
virocanaVirocana;
hayagrvaHayagrva; akuirakuir; kapilaKapila; meghadundubhiMeghadundubhi; trakaTraka; cakradkCakradk;
umbhaumbha; niumbhaNiumbha; jambhaJambha; utkala
Utkala; ariaAria; arianemiArianemi; caand; maya ca
and Maya; tripurdhipaTripurdhipa; anyeothers; paulomakleythe sons of Puloma and the Kleyas; nivtakavaca-daya
Nivtakavaca and other demons; alabdha-bhgall unable to take a
share; somasyaof the nectar; kevalammerely; klea-bhginathe
demons took a share of the labor; sarveall of them; etethe demons;
raa-mukhein the front of the battle; bahuaby excessive strength;
nirjita-amarbeing very troublesome to the demigods; siha-ndn
vibrations like those of lions; vimucantauttering; akhn
conchshells; dadhmublew; mah-ravnmaking a tumultuous sound;
dvafter seeing; sapatnntheir rivals; utsiktnferocious;
balabhit(Lord Indra) being afraid of the strength; kupitahaving
become angry; bhamextremely.
Surrounding Mahrja Bali on all sides were the commanders and
captains of the demons, sitting on their respective chariots. Among
them were the following demons: Namuci, ambara, Ba, Vipracitti,
Ayomukha, Dvimrdh, Klanbha, Praheti, Heti, Ilvala, akuni,
Bhtasantpa, Vajradara, Virocana, Hayagrva, akuir, Kapila,
Meghadundubhi, Traka, Cakradk, umbha, Niumbha, Jambha,
Utkala, Aria, Arianemi, Tripurdhipa, Maya, the sons of Puloma, the
Kleyas and Nivtakavaca. All of these demons had been deprived of
their share of the nectar and had shared merely in the labor of churning
the ocean. Now, they fought against the demigods, and to encourage
their armies, they made a tumultuous sound like the roaring of lions

282

and blew loudly on conchshells. Balabhit, Lord Indra, upon seeing this
situation of his ferocious rivals, became extremely angry.
TEXT 25
airvata dik-kariam
rha uubhe sva-r
yath sravat-prasravaam
udaydrim ahar-pati
airvatamAirvata; dik-kariamthe great elephant who could go
everywhere; rhamounted on; uubhebecame very beautiful to
see; sva-rIndra; yathjust as; sravatflowing; prasravaamwaves
of wine; udaya-adrimon Udayagiri; aha-patithe sun.
Sitting on Airvata, an elephant who can go anywhere and who holds
water and wine in reserve for showering, Lord Indra looked just like the
sun rising from Udayagiri, where there are reservoirs of water.
On the top of the mountain called Udayagiri are large lakes from which
water continuously pours in waterfalls. Similarly, Indra's carrier, Airvata,
holds water and wine in reserve and showers it in the direction of Lord
Indra. Thus Indra, King of heaven, sitting on the back of Airvata,
appeared like the brilliant sun rising above Udayagiri.
TEXT 26
tasysan sarvato dev
nn-vha-dhvajyudh
lokapl saha-gaair
vyv-agni-varudaya
tasyaof Lord Indra; sansituated; sarvataall around; devall the
demigods; nn-vhawith varieties of carriers; dhvaja-yudhand
with flags and weapons; loka-plall the chiefs of various higher
planetary systems; sahawith; gaaitheir associates; vyuthe
demigod controlling air; agnithe demigod controlling fire; varuathe
demigod controlling water; dayaall of them surrounding Lord Indra.
Surrounding Lord Indra, King of heaven, were the demigods, seated on
various types of vehicles and decorated with flags and weapons. Present

283

among them were Vyu, Agni, Varua and other rulers of various
planets, along with their associates.
TEXT 27
te 'nyonyam abhisastya
kipanto marmabhir mitha
hvayanto vianto 'gre
yuyudhur dvandva-yodhina
teall of them (the demigods and the demons); anyonyamone another;
abhisastyahaving come forward face to face; kipantachastising
one another; marmabhi mithawith much pain to the cores of the
hearts of one another; hvayantaaddressing one another; vianta
having entered the battlefield; agrein front; yuyudhufought; dvandvayodhinatwo combatants chose each other.
The demigods and demons came before each other and reproached one
another with words piercing to the heart. Then they drew near and
began fighting face to face in pairs.
TEXT 28
yuyodha balir indrea
trakea guho 'syata
varuo hetinyudhyan
mitro rjan prahetin
yuyodhafought; baliMahrja Bali; indreawith King Indra;
trakeawith Traka; guhaKrttikeya; asyataengaged in fighting;
varuathe demigod Varua; hetinwith Heti; ayudhyatfought one
another; mitrathe demigod Mitra; rjanO King; prahetinwith
Praheti.
O King, Mahrja Bali fought with Indra, Krttikeya with Traka,
Varua with Heti, and Mitra with Praheti.
TEXT 29
yamas tu klanbhena

284

vivakarm mayena vai


ambaro yuyudhe tvar
savitr tu virocana
yamaYamarja;
tuindeed;
klanbhenawith
Klanbha;
vivakarmVivakarm; mayenawith Maya; vaiindeed; ambara
ambara; yuyudhefought; tvarwith Tva; savitrwith the sungod; tuindeed; virocanathe demon Virocana.
Yamarja fought with Klanbha, Vivakarm with Maya Dnava,
Tva with ambara, and the sun-god with Virocana.
TEXTS 30-31
aparjitena namucir
avinau vaparva
sryo bali-sutair devo
ba-jyehai atena ca
rhu ca tath soma
pulomn yuyudhe 'nila
niumbha-umbhayor dev
bhadrakl tarasvin
aparjitenawith the demigod Aparjita; namucithe demon Namuci;
avinauthe Avin brothers; vaparvawith the demon Vaparv;
sryathe sun-god; bali-sutaiwith the sons of Bali; devathe god;
ba-jyehaithe chief of whom is Ba; atenanumbering one
hundred; caand; rhuby Rhu; caalso; tathas well as; soma
the moon-god; pulomnPuloma; yuyudhefought; anilathe demigod
Anila, who controls air; niumbhathe demon Niumbha; umbhayo
with umbha; devthe goddess Durg; bhadraklBhadra Kl;
tarasvinextremely powerful.
The demigod Aparjita fought with Namuci, and the two Avin-kumra
brothers fought with Vaparv. The sun-god fought with the one
hundred sons of Mahrja Bali, headed by Ba, and the moon-god
fought with Rhu. The demigod controlling air fought with Puloma, and
umbha and Niumbha fought the supremely powerful material energy,
Durgdev, who is called Bhadra Kl.

285

TEXTS 32-34
vkapis tu jambhena
mahiea vibhvasu
ilvala saha vtpir
brahma-putrair arindama
kmadevena durmara
utkalo mtbhi saha
bhaspati coanas
narakea anaicara
maruto nivtakavacai
kleyair vasavo 'mar
vivedevs tu paulomai
rudr krodhavaai saha
vkapiLord iva; tuindeed; jambhenawith Jambha; mahiea
with Mahisura; vibhvasuthe fire-god; ilvalathe demon Ilvala;
saha vtpiwith his brother, Vtpi; brahma-putraiwith the sons of
Brahm, such as Vasiha; arim-damaO Mahrja Parkit, suppressor of
enemies; kmadevenawith Kmadeva; durmaraDurmara; utkala
the demon Utkala; mtbhi sahawith the demigoddesses known as the
Mtks; bhaspatithe demigod Bhaspati; caand; uanaswith
ukrcrya; narakeawith the demon known as Naraka; anaicara
the demigod ani, or Saturn; marutathe demigods of air;
nivtakavacaiwith the demon Nivtakavaca; kleyaiwith the
Klakeyas; vasava amarthe Vasus fought; vivedevthe Vivedeva
demigods; tuindeed; paulomaiwith the Paulomas; rudrthe
eleven Rudras; krodhavaai sahawith the Krodhavaa demons.
O Mahrja Parkit, suppressor of enemies [Arindama], Lord iva
fought with Jambha, and Vibhvasu fought with Mahisura. Ilvala,
along with his brother Vtpi, fought the sons of Lord Brahm.
Durmara fought with Cupid, the demon Utkala with the Mtk
demigoddesses, Bhaspati with ukrcrya, and anaicara [Saturn]
with Naraksura. The Maruts fought Nivtakavaca, the Vasus fought the
Klakeya demons, the Vivedeva demigods fought the Pauloma demons,
and the Rudras fought the Krodhavaa demons, who were victims of
anger.

286

TEXT 35
ta evam jv asur surendr
dvandvena sahatya ca yudhyamn
anyonyam sdya nijaghnur ojas
jigavas tka-arsi-tomarai
teall of them; evamin this way; jauon the battlefield; asurthe
demons; sura-indrand the demigods; dvandvenatwo by two;
sahatyamixing together; caand; yudhyamnengaged in fighting;
anyonyamwith one another; sdyaapproaching; nijaghnuslashed
with weapons and killed; ojaswith great strength; jigavaeveryone
desiring victory; tkasharp; arawith arrows; asiwith swords;
tomaraiwith lances.
All of these demigods and demons assembled on the battlefield with a
fighting spirit and attacked one another with great strength. All of them
desiring victory, they fought in pairs, hitting one another severely with
sharpened arrows, swords and lances.
TEXT 36
bhuuibhi cakra-gadari-paiai
akty-ulmukai prsa-paravadhair api
nistria-bhallai parighai samudgarai
sabhindiplai ca irsi cicchidu
bhuuibhiwith weapons called bhuui; cakrawith discs; gad
with clubs; iwith the weapons called i; paiaiwith the
weapons called paia; aktiwith the akti weapons; ulmukaiwith
the weapons called ulmukas; prsawith the prsa weapons;
paravadhaiwith the weapons called paravadha; apialso; nistria
with nistrias; bhallaiwith lances; parighaiwith the weapons
named parighas; sa-mudgaraiwith the weapons known as mudgara; sabhindiplaiwith the bhindipla weapons; caalso; irsiheads;
cicchiducut off.
They severed one another's heads, using weapons like bhuuis,
cakras, clubs, is, paias, aktis, ulmukas, prsas, paravadhas,
nistrias, lances, parighas, mudgaras and bhindiplas.

287

TEXT 37
gajs turag sarath padtaya
sroha-vh vividh vikhait
niktta-bhru-irodharghraya
chinna-dhvajevsa-tanutra-bha
gajelephants;
turaghorses;
sa-rathwith
chariots;
padtayainfantry soldiers; sroha-vhcarriers with the riders;
vividhvarieties; vikhaitcut to pieces; niktta-bhucut off
arms; ruthighs; irodharanecks; aghrayalegs; chinnacut up;
dhvajaflags; ivsabows; tanutraarmor; bhaornaments.
The elephants, horses, chariots, charioteers, infantry soldiers and
various kinds of carriers, along with their riders, were slashed to pieces.
The arms, thighs, necks and legs of the soldiers were severed, and their
flags, bows, armor and ornaments were torn apart.
TEXT 38
te padghta-rathga-critd
yodhand ulbaa utthitas tad
reur dia kha dyumai ca chdayan
nyavartatsk-srutibhi pariplutt
temof all the people engaged on the battlefield; padghtabecause of
beating on the ground by the legs of the demons and demigods; rathaagaand by the wheels of the chariots; crittwhich was made into
pieces of dust; yodhantfrom the battlefield; ulbaavery forceful;
utthitarising; tadat that time; reuthe dust particles; diaall
directions; khamouter space; dyumaimup to the sun; caalso;
chdayancovering all of space up to that; nyavartatadropped floating
in the air; askof blood; srutibhiby particles; paripluttbecause of
being widely sprinkled.
Because of the impact on the ground of the legs of the demons and
demigods and the wheels of the chariots, particles of dust flew violently
into the sky and made a dust cloud that covered all directions of outer
space, as far as the sun. But when the particles of dust were followed by
drops of blood being sprinkled all over space, the dust cloud could no
longer float in the sky.

288

TEXT 39
irobhir uddhta-kira-kualai
sarambha-dgbhi paridaa-dacchadai
mah-bhujai sbharaai sahyudhai
s prstt bh karabhorubhir babhau
irobhiby the heads; uddhtaseparated, scattered from; kira
having their helmets; kualaiand earrings; sarambha-dgbhieyes
staring in anger (although the heads were severed from their bodies);
paridaahaving been bitten by the teeth; dacchadaithe lips; mahbhujaiwith big arms; sa-bharaaidecorated with ornaments; sahayudhaiand with weapons in their hands, although the hands were
severed; sthat battlefield; prsttscattered; bhthe warfield;
karabha-rubhiand with thighs and legs resembling the trunks of
elephants; babhauit so became.
In the course of the battle, the warfield became strewn with the severed
heads of heroes, their eyes still staring and their teeth still pressed
against their lips in anger. Helmets and earrings were scattered from
these severed heads. Similarly, many arms, decorated with ornaments
and clutching various weapons, were strewn here and there, as were
many legs and thighs, which resembled the trunks of elephants.
TEXT 40
kabandhs tatra cotpetu
patita-sva-iro-'kibhi
udyatyudha-dordaair
dhvanto bhan mdhe
kabandhtrunks (bodies without heads); tatrathere (on the
battlefield); caalso; utpetugenerated; patitafallen; sva-iraakibhiby the eyes in one's head; udyataraised; yudhaequipped
with weapons; dordaaithe arms of whom; dhvantarushing
toward; bhanthe soldiers; mdheon the battlefield.
Many headless trunks were generated on that battlefield. With weapons
in their arms, those ghostly trunks, which could see with the eyes in the
fallen heads, attacked the enemy soldiers.

289

It appears that the heroes who died on the battlefield immediately became
ghosts, and although their heads had been severed from their bodies, new
trunks were generated, and these new trunks, seeing with the eyes in the
severed heads, began to attack the enemy. In other words, many ghosts
were generated to join the fight, and thus new trunks appeared on the
battlefield.
TEXT 41
balir mahendra daabhis
tribhir airvata arai
caturbhi caturo vhn
ekenroham rcchayat
baliMahrja Bali; mah-indramthe King of heaven; daabhiwith
ten; tribhiwith three; airvatamAirvata, carrying Indra; araiby
arrows; caturbhiby four arrows; caturathe four; vhnmounted
soldiers; ekenaby one; rohamthe driver of the elephants; rcchayat
attacked.
Mahrja Bali then attacked Indra with ten arrows and attacked
Airvata, Indra's carrier elephant, with three arrows. With four arrows
he attacked the four horsemen guarding Airvata's legs, and with one
arrow he attacked the driver of the elephant.
The word vhn refers to the soldiers on horseback who protected the legs
of the carrier elephants. According to the system of military arrangement,
the legs of the elephant bearing the commander were also protected.
TEXT 42
sa tn patata akras
tvadbhi ghra-vikrama
ciccheda niitair bhallair
asamprptn hasann iva
sahe (Indra); tnarrows; patatawhile moving toward him and
falling down; akraIndra; tvadbhiimmediately; ghra-vikrama
was practiced to oppress very soon; cicchedacut to pieces; niitaivery
sharp; bhallaiwith another type of arrow; asamprptnthe enemy's
arrows not being received; hasan ivaas if smiling.

290

Before Bali Mahrja's arrows could reach him, Indra, King of heaven,
who is expert in dealing with arrows, smiled and counteracted the
arrows with arrows of another type, known as bhalla, which were
extremely sharp.
TEXT 43
tasya karmottama vkya
durmara aktim dade
t jvalant maholkbh
hasta-sthm acchinad dhari
tasyaof King Indra; karma-uttamamthe very expert service in military
art; vkyaafter observing; durmarabeing in a very angry mood;
aktimthe akti weapon; dadetook up; tmthat weapon;
jvalantmblazing fire; mah-ulk-bhmappearing like a great
firebrand; hasta-sthmwhile still in the hand of Bali; acchinatcut to
pieces; hariIndra.
When Bali Mahrja saw the expert military activities of Indra, he could
not restrain his anger. Thus he took up another weapon, known as
akti, which blazed like a great firebrand. But Indra cut that weapon to
pieces while it was still in Bali's hand.
TEXT 44
tata la tata prsa
tatas tomaram aya
yad yac chastra samdadyt
sarva tad acchinad vibhu
tatathereafter; lamlance; tatathereafter; prsamthe prsa
weapon; tatathereafter; tomaramthe tomara weapon; ayathe
i weapons; yat yatwhatever and whichever; astramweapon;
samdadytBali Mahrja tried to use; sarvamall of them; tatthose
same weapons; acchinatcut to pieces; vibhuthe great Indra.
Thereafter, one by one, Bali Mahrja used a lance, prsa, tomara, is
and other weapons, but whatever weapons he took up, Indra
immediately cut them to pieces.

291

TEXT 45
sasarjthsur mym
antardhna-gato 'sura
tata prdurabhc chaila
surnkopari prabho
sasarjareleased; athanow; surmdemoniac; mymillusion;
antardhnaout of vision; gatahaving gone; asuraBali Mahrja;
tatathereafter; prdurabhtthere appeared; ailaa big mountain;
sura-anka-upariabove the heads of the soldiers of the demigods;
prabhoO my lord.
My dear King, Bali Mahrja then disappeared and resorted to
demoniac illusions. A giant mountain, generated from illusion, then
appeared above the heads of the demigod soldiers.
TEXT 46
tato nipetus taravo
dahyamn davgnin
il saaka-ikhar
crayantyo dviad-balam
tatafrom that great mountain; nipetubegan to fall; taravalarge
trees; dahyamnblazing in fire; dava-agninby the forest fire;
iland stones; sa-aka-ikharhaving edges with points as sharp
as stone picks; crayantyasmashing; dviat-balamthe strength of
the enemies.
From that mountain fell trees blazing in a forest fire. Chips of stone,
with sharp edges like picks, also fell and smashed the heads of the
demigod soldiers.
TEXT 47
mahorag samutpetur
dandak savcik
siha-vyghra-varh ca
mardayanto mah-gaj

292

mah-uragbig serpents; samutpetufell upon them; dandak


other poisonous animals and insects; sa-vcikwith scorpions;
sihalions; vyghratigers; varh caand forest boars;
mardayantasmashing; mah-gajgreat elephants.
Scorpions, large snakes and many other poisonous animals, as well as
lions, tigers, boars and great elephants, all began falling upon the
demigod soldiers, crushing everything.
TEXT 48
ytudhnya ca ataa
la-hast vivsasa
chindhi bhindhti vdinyas
tath rako-ga prabho
ytudhnyacarnivorous female demons; caand; ataahundreds
upon hundreds; la-hastevery one of them with a trident in hand;
vivsasacompletely naked; chindhicut to pieces; bhindhipierce;
itithus; vdinyatalking; tathin that way; raka-gaa band of
Rkasas (a type of demon); prabhoO my King.
O my King, many hundreds of male and female carnivorous demons,
completely naked and carrying tridents in their hands, then appeared,
crying the slogans "Cut them to pieces! Pierce them!"
TEXT 49
tato mah-ghan vyomni
gambhra-parua-svan
agrn mumucur vtair
hat stanayitnava
tatathereafter; mah-ghanbig clouds; vyomniin the sky;
gambhra-parua-svanmaking very deep rumbling sounds; agrn
embers; mumucureleased; vtaiby the strong winds; hat
harassed; stanayitnavawith the sound of thunder.
Fierce clouds, harassed by strong winds, then appeared in the sky.
Rumbling very gravely with the sound of thunder, they began to shower

293

live coals.
TEXT 50
so daityena sumahn
vahni vasana-srathi
svartaka ivtyugro
vibudha-dhvajinm adhk
sacreated; daityenaby the demon (Bali Mahrja); su-mahn
very great, devastating; vahnia fire; vasana-srathibeing carried by
the blasting wind; svartakathe fire named Svartaka, which
appears during the time of dissolution; ivajust like; ativery much;
ugraterrible; vibudhaof the demigods; dhvajinmthe soldiers;
adhkburned to ashes.
A great devastating fire created by Bali Mahrja began burning all the
soldiers of the demigods. This fire, accompanied by blasting winds,
seemed as terrible as the Svartaka fire, which appears at the time of
dissolution.
TEXT 51
tata samudra udvela
sarvata pratyadyata
pracaa-vtair uddhtataragvarta-bhaa
tatathereafter; samudrathe sea; udvelabeing agitated; sarvata
everywhere; pratyadyataappeared before everyone's vision;
pracaafierce; vtaiby the winds; uddhtaagitated; taragaof
the waves; vartawhirling water; bhaaferocious.
Thereafter, whirlpools and sea waves, agitated by fierce blasts of wind,
appeared everywhere, before everyone's vision, in a furious flood.
TEXT 52
eva daityair mah-myair
alakya-gatibh rae

294

sjyamnsu mysu
viedu sura-sainik
evamthus; daityaiby the demons; mah-myaiwho were expert in
creating illusions; alakya-gatibhibut invisible; raein the fight;
sjyamnsu mysubecause of the creation of such an illusory
atmosphere; viedubecame morose; sura-sainikthe soldiers of the
demigods.
While this magical atmosphere in the fight was being created by the
invisible demons, who were expert in such illusions, the soldiers of the
demigods became morose.
TEXT 53
na tat-pratividhi yatra
vidur indrdayo npa
dhyta prdurabht tatra
bhagavn viva-bhvana
nanot; tat-pratividhimthe counteraction of such an illusory
atmosphere; yatrawherein; viducould understand; indra-daya
the demigods, headed by Indra; npaO King; dhytabeing meditated
upon; prdurabhtappeared there; tatrain that place; bhagavnthe
Supreme Personality of Godhead; viva-bhvanathe creator of the
universe.
O King, when the demigods could find no way to counteract the
activities of the demons, they wholeheartedly meditated upon the
Supreme Personality of Godhead, the creator of the universe, who then
immediately appeared.
TEXT 54
tata suparsa-ktghri-pallava
piaga-vs nava-kaja-locana
adyatyudha-bhur ullasacchr-kaustubhnarghya-kira-kuala
tatathereafter;

supara-asa-kta-aghri-pallavathe

Supreme

295

Personality of Godhead, whose lotus feet spread over the two shoulders of
Garua; piaga-vswhose dress is yellow; nava-kaja-locanaand
whose eyes are just like the petals of a newly blossomed lotus; adyata
became visible (in the presence of the demigods); aa-yudhaequipped
with eight kinds of weapons; bhuarms; ullasatbrilliantly exhibiting;
rthe goddess of fortune; kaustubhathe Kaustubha gem; anarghya
of incalculable value; kirahelmet; kualahaving earrings.
The Supreme Personality of Godhead, whose eyes resemble the petals
of a newly blossomed lotus, sat on the back of Garua, spreading His
lotus feet over Garua's shoulders. Dressed in yellow, decorated by the
Kaustubha gem and the goddess of fortune, and wearing an invaluable
helmet and earrings, the Supreme Lord, holding various weapons in His
eight hands, became visible to the demigods.
TEXT 55
tasmin pravie 'sura-ka-karmaj
my vineur mahin mahyasa
svapno yath hi pratibodha gate
hari-smti sarva-vipad-vimokaam
tasmin pravieupon the entrance of the Supreme Personality of
Godhead; asuraof the demons; ka-karma-jbecause of the illusory,
magical activities; mythe false manifestations; vineuwere
immediately curbed; mahinby the superior power; mahyasaof the
Supreme Personality of Godhead, who is greater than the greatest;
svapnadreams; yathas; hiindeed; pratibodhewhen awakening;
gatehas arrived; hari-smtiremembrance of the Supreme Personality
of Godhead; sarva-vipatof all kinds of dangerous situations;
vimokaamimmediately vanquishes.
As the dangers of a dream cease when the dreamer awakens, the
illusions created by the jugglery of the demons were vanquished by the
transcendental prowess of the Supreme Personality of Godhead as soon
as He entered the battlefield. Indeed, simply by remembrance of the
Supreme Personality of Godhead, one becomes free from all dangers.
TEXT 56

296

dv mdhe garua-vham ibhri-vha


vidhya lam ahinod atha klanemi
tal llay garua-mrdhni patad ghtv
tenhanan npa savham ari tryadha
dvseeing; mdheon the battlefield; garua-vhamthe Supreme
Personality of Godhead, carried by Garua; ibhri-vhathe demon,
who was carried by a big lion; vidhyawhirling around; lamtrident;
ahinotdischarged at him; athathus; klanemithe demon Klanemi;
tatsuch an attack by the demon against the Supreme Lord; llayvery
easily; garua-mrdhnion the head of His carrier, Garua; patatwhile
falling down; ghtvafter taking it immediately, without difficulty;
tenaand by the same weapon; ahanatkilled; npaO King; savhamwith his carrier; arimthe enemy; tri-adhathe Supreme
Personality of Godhead, the proprietor of the three worlds.
O King, when the demon Klanemi, who was carried by a lion, saw that
the Supreme Personality of Godhead, carried by Garua, was on the
battlefield, the demon immediately took his trident, whirled it and
discharged it at Garua's head. The Supreme Personality of Godhead,
Hari, the master of the three worlds, immediately caught the trident,
and with the very same weapon he killed the enemy Klanemi, along
with his carrier, the lion.
In this regard, rla Madhvcrya says:
klanemy-daya sarve
kari nihat api
ukreojjvit santa
punas tenaiva ptit
"Klanemi and all the other demons were killed by the Supreme
Personality of Godhead, Hari, and when ukrcrya, their spiritual
master, brought them back to life, they were again killed by the Supreme
Personality of Godhead."
TEXT 57
ml sumly atibalau yudhi petatur yaccakrea ktta-irasv atha mlyavs tam

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hatya tigma-gadayhanad aajendra


tvac chiro 'cchinad arer nadato 'ridya
ml sumltwo demons named Ml and Suml; ati-balauvery
powerful; yudhion the battlefield; petatufell down; yat-cakreaby
whose disc; ktta-irasautheir heads having been cut off; atha
thereupon; mlyavnMlyavn; tamthe Supreme Personality of
Godhead; hatyaattacking; tigma-gadaywith a very sharp club;
ahanatattempted to attack, kill; aa-ja-indramGarua, the king of all
the birds, who are born from eggs; tvatat that time; irathe head;
acchinatcut off; areof the enemy; nadataroaring like a lion;
ariby the disc; dyathe original Personality of Godhead.
Thereafter, two very powerful demons named Ml and Suml were
killed by the Supreme Lord, who severed their heads with His disc.
Then Mlyavn, another demon, attacked the Lord. With his sharp club,
the demon, who was roaring like a lion, attacked Garua, the lord of the
birds, who are born from eggs. But the Supreme Personality of
Godhead, the original person, used His disc to cut off the head of that
enemy also.
Thus end the Bhaktivedanta purports of the Eighth Canto, Tenth Chapter, of
the rmad-Bhgavatam, entitled "The Battle Between the Demigods and the
Demons."

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11. King Indra Annihilates the Demons

As described in this chapter, the great saint Nrada Muni, being very
compassionate to the demons who had been killed by the demigods,
forbade the demigods to continue killing. Then ukrcrya, by his mystic
power, renewed the lives of all the demons.
Having been graced by the Supreme Personality of Godhead, the
demigods began fighting the demons again, with renewed energy. King
Indra released his thunderbolt against Bali, and when Bali fell, his friend
Jambhsura attacked Indra, who then cut off Jambhsura's head with his
thunderbolt. When Nrada Muni learned that Jambhsura had been
killed, he informed Jambhsura's relatives Namuci, Bala and Pka, who
then went to the battlefield and attacked the demigods. Indra, King of
heaven, severed the heads of Bala and Pka and released the weapon
known as kulia, the thunderbolt, against Namuci's shoulder. The
thunderbolt, however, returned unsuccessful, and thus Indra became
morose. At that time, an unseen voice came from the sky. The voice
declared, "A dry or wet weapon cannot kill Namuci." Hearing this voice,
Indra began to think of how Namuci could be killed. He then thought of
foam, which is neither moist nor dry. Using a weapon of foam, he was
able to kill Namuci. Thus Indra and the other demigods killed many
demons. Then, at the request of Lord Brahm, Nrada went to the
demigods and forbade them to kill the demons any longer. All the
demigods then returned to their abodes. Following the instructions of
Nrada, whatever demons remained alive on the battlefield took Bali
Mahrja to Asta Mountain. There, by the touch of ukrcrya's hand, Bali
Mahrja regained his senses and consciousness, and those demons whose
heads and bodies had not been completely lost were brought back to life
by the mystic power of ukrcrya.
TEXT 1
r-uka uvca
atho sur pratyupalabdha-cetasa
parasya pusa paraynukampay

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jaghnur bha akra-samradayas


ts tn rae yair abhisahat pur
r-uka uvcar ukadeva Gosvm said; athothereafter; surall
the demigods; pratyupalabdha-cetasabeing enlivened again by revival
of their consciousness; parasyaof the Supreme; pusaof the
Personality of Godhead; paraysupreme; anukampayby the mercy;
jaghnubegan to beat; bhamagain and again; akraIndra;
samraaVyu; dayaand others; tn tnto those demons; rae
in the fight; yaiby whom; abhisahatthey were beaten; pur
before.
ukadeva Gosvm said: Thereafter, by the supreme grace of the
Supreme Personality of Godhead, r Hari, all the demigods, headed by
Indra and Vyu, were brought back to life. Being enlivened, the
demigods began severely beating the very same demons who had
defeated them before.
TEXT 2
vairocanya sarabdho
bhagavn pka-sana
udayacchad yad vajra
praj h heti cukruu
vairocanyaunto Bali Mahrja (just to kill him); sarabdhabeing
very angry; bhagavnthe most powerful; pka-sanaIndra;
udayacchattook in his hand; yadat which time; vajramthe
thunderbolt; prajall the demons; h halas, alas; itithus;
cukruubegan to resound.
When the most powerful Indra became angry and took his thunderbolt
in hand to kill Mahrja Bali, the demons began lamenting, "Alas, alas!"
TEXT 3
vajra-pis tam heda
tirasktya pura-sthitam
manasvina susampanna
vicaranta mah-mdhe

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vajra-piIndra, who always carries in his hand the thunderbolt;


tamunto Bali Mahrja; haaddressed; idamin this way;
tirasktyachastising him; pura-sthitamstanding before him;
manasvinamvery sober and tolerant; su-sampannamwell equipped
with paraphernalia for fighting; vicarantammoving; mah-mdheon
the great battlefield.
Sober and tolerant and well equipped with paraphernalia for fighting,
Bali Mahrja moved before Indra on the great battlefield. King Indra,
who always carries the thunderbolt in his hand, rebuked Bali Mahrja
as follows.
TEXT 4
naavan mha mybhir
myen no jigasi
jitv bln nibaddhkn
nao harati tad-dhanam
naa-vatlike a cheater or rogue; mhayou rascal; mybhiby
exhibiting illusions; my-nunto the demigods, who can control all
such illusory manifestations; naunto us; jigasiyou are trying to
become victorious; jitvconquering; blnsmall children; nibaddhaaknby binding the eyes; naaa cheater; haratitakes away; tatdhanamthe property in the possession of a child.
Indra said: O rascal, as a cheater sometimes binds the eyes of a child
and takes away his possessions, you are trying to defeat us by
displaying some mystic power, although you know that we are the
masters of all such mystic powers.
TEXT 5
rurukanti mybhir
utsispsanti ye divam
tn dasyn vidhunomy ajn
prvasmc ca padd adha
rurukantipersons who desire to come to the upper planetary systems;
mybhiby so-called mystic power or material advancement of science;

301

utsispsantior want to be liberated by such false attempts; yesuch


persons who; divamthe higher planetary system known as Svargaloka;
tnsuch rogues and ruffians; dasynsuch thieves; vidhunomiI force
to go down; ajnrascals; prvasmtprevious; caalso; padtfrom
the position; adhadownward.
Those fools and rascals who want to ascend to the upper planetary
system by mystic power or mechanical means, or who endeavor to cross
even the upper planets and achieve the spiritual world or liberation, I
cause to be sent to the lowest region of the universe.
There are undoubtedly different planetary systems for different persons.
As stated in Bhagavad-gt (14.18), rdhva gacchanti sattva-sth:
persons in the mode of goodness can go to the upper planets. Those in the
modes of darkness and passion, however, are not allowed to enter the
higher planets. The word divam refers to the higher planetary system
known as Svargaloka. Indra, King of the higher planetary system, has the
power to push down any conditioned soul attempting to go from the
lower to the higher planets without proper qualifications. The modern
attempt to go to the moon is also an attempt by inferior men to go to
Svargaloka by artificial, mechanical means. This attempt cannot be
successful. From this statement of Indra it appears that anyone attempting
to go to the higher planetary systems by mechanical means, which are
here called my, is condemned to go the hellish planets in the lower
portion of the universe. To go to the higher planetary system, one needs
sufficient good qualities. A sinful person situated in the mode of
ignorance and addicted to drinking, meat-eating and illicit sex will never
enter the higher planets by mechanical means.
TEXT 6
so 'ha durmyinas te 'dya
vajrea ata-parva
iro hariye mandtman
ghaasva jtibhi saha
saI am the same powerful person; ahamI; durmyinaof you, who
can perform so much jugglery with illusions; teof you; adyatoday;
vajreaby the thunderbolt; ata-parvawhich has hundreds of sharp
edges; irathe head; hariyeI shall separate; manda-tmanO you

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with a poor fund of knowledge; ghaasvajust try to exist on this


battlefield; jtibhi sahawith your relatives and assistants.
Today, with my thunderbolt, which has hundreds of sharp edges, I, the
same powerful person, shall sever your head from your body. Although
you can produce so much jugglery through illusion, you are endowed
with a poor fund of knowledge. Now, try to exist on this battlefield with
your relatives and friends.
TEXT 7
r-balir uvca
sagrme vartamnn
kla-codita-karmam
krtir jayo 'jayo mtyu
sarve syur anukramt
r-bali uvcaBali Mahrja said; sagrmein the battlefield;
vartamnnmof all persons present here; kla-coditainfluenced by
the course of time; karmamfor persons engaged in fighting or any
other activities; krtireputation; jayavictory; ajayadefeat;
mtyudeath; sarvemof all of them; syumust be done;
anukramtone after another.
Bali Mahrja replied: All those present on this battlefield are certainly
under the influence of eternal time, and according to their prescribed
activities, they are destined to receive fame, victory, defeat and death,
one after another.
If one is victorious on the battlefield, he becomes famous; and if one is
not victorious but is defeated, he may die. Both victory and defeat are
possible, whether on such a battlefield as this or on the battlefield of the
struggle for existence. Everything takes place according to the laws of
nature (prakte kriyamni guai karmi sarvaa [Bg. 3.27]). Since
everyone, without exception, is subject to the modes of material nature,
whether one is victorious or defeated he is not independent, but is under
the control of material nature. Bali Mahrja, therefore, was very sensible.
He knew that the fighting was arranged by eternal time and that under
time's influence one must accept the results of one's own activities.
Therefore even though Indra threatened that he would now kill Bali

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Mahrja by releasing the thunderbolt, Bali Mahrja was not at all afraid.
This is the spirit of a katriya: yuddhe cpy apalyanam (Bg. 18.43). A
katriya must be tolerant in all circumstances, especially on the
battlefield. Thus Bali Mahrja asserted that he was not at all afraid of
death, although he was threatened by such a great personality as the King
of heaven.
TEXT 8
tad ida kla-raana
jagat payanti sraya
na hyanti na ocanti
tatra yyam apait
tattherefore; idamthis whole material world; kla-raanamis
moving because of time eternal; jagatmoving forward (this whole
universe); payantiobserve; srayathose who are intelligent by
admission of the truth; nanot; hyantibecome jubilant; nanor;
ocantilament; tatrain such; yyamall of you demigods;
apaitnot very learned (having forgotten that you are working
under eternal time).
Seeing the movements of time, those who are cognizant of the real truth
neither rejoice nor lament for different circumstances. Therefore,
because you are jubilant due to your victory, you should be considered
not very learned.
Bali Mahrja knew that Indra, King of heaven, was extremely powerful,
certainly more powerful than he himself. Nonetheless, Bali Mahrja
challenged Indra by saying that Indra was not a very learned person. In
Bhagavad-gt (2.11) Ka rebuked Arjuna by saying:
aocyn anvaocas tva
praj-vd ca bhase
gatsn agats ca
nnuocanti pait
"While speaking learned words, you are mourning for what is not worthy
of grief. Those who are wise lament neither for the living nor the dead."
Thus as Ka challenged Arjuna by saying that he was not a paita, or a
learned person, Bali Mahrja also challenged King Indra and his

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associates. In this material world, everything happens under the influence


of time. Consequently, for a learned person who sees how things are
taking place, there is no question of being sorry or happy because of the
waves of material nature. After all, since we are being carried away by
these waves, what is the meaning of being jubilant or morose? One who is
fully conversant with the laws of nature is never jubilant or morose
because of nature's activities. In Bhagavad-gt (2.14), Ka advises that
one be tolerant: ts titikasva bhrata. Following this advice of Ka's,
one should not be morose or unhappy because of circumstantial changes.
This is the symptom of a devotee. A devotee carries out his duty in Ka
consciousness and is never unhappy in awkward circumstances. He has
full faith that in such circumstances, Ka protects His devotee.
Therefore a devotee never deviates from his prescribed duty of devotional
service. The material qualities of jubilation and moroseness are present
even in the demigods, who are very highly situated in the upper planetary
system. Therefore, when one is undisturbed by the so-called favorable and
unfavorable circumstances of this material world, he should be
understood to be brahma-bhta [SB 4.30.20], or self-realized. As stated in
Bhagavad-gt (18.54), brahma-bhta prasanntm na ocati na kkati:
"One who is transcendentally situated at once realizes the Supreme
Brahman and becomes fully joyful." When one is undisturbed by material
circumstances, he should be understood to be on the transcendental stage,
above the reactions of the three modes of material nature.
TEXT 9
na vaya manyamnnm
tmna tatra sdhanam
giro va sdhu-ocyn
ghmo marma-tan
nanot; vayamwe; manyamnnmwho are considering; tmnam
the self; tatrain victory or defeat; sdhanamthe cause; girathe
words; vaof you; sdhu-ocynmwho are to be pitied by the saintly
persons; ghmaaccept; marma-tanwhich afflict the heart.
You demigods think that your own selves are the cause of your attaining
fame and victory. Because of your ignorance, saintly persons feel sorry
for you. Therefore, although your words afflict the heart, we do not
accept them.

305

TEXT 10
r-uka uvca
ity kipya vibhu vro
nrcair vra-mardana
kara-prairahanad
kepair ha ta puna
r-uka uvcar ukadeva Gosvm said; itithus; kipya
chastising; vibhumunto King Indra; vrathe valiant Bali Mahrja;
nrcaiby the arrows named nrcas; vra-mardanaBali Mahrja,
who could subdue even great heros; kara-praidrawn up to his ear;
ahanatattacked; kepaiby words of chastisement; hasaid; tam
unto him; punaagain.
ukadeva Gosvm said: After thus rebuking Indra, King of heaven,
with sharp words, Bali Mahrja, who could subdue any other hero,
drew back to his ear the arrows known as nrcas and attacked Indra
with these arrows. Then he again chastised Indra with strong words.
TEXT 11
eva nirkto devo
vairi tathya-vdin
nmyat tad-adhikepa
totrhata iva dvipa
evamthus; nirktabeing defeated; devaKing Indra; vairiby
his enemy; tathya-vdinwho was competent to speak the truth; na
not; amyatlamented; tatof him (Bali); adhikepamthe
chastisement; totraby the scepter or rod; hatabeing beaten; iva
just like; dvipaan elephant.
Since Mahrja Bali's rebukes were truthful, King Indra did not at all
become sorry, just as an elephant beaten by its driver's rod does not
become agitated.
TEXT 12
prharat kulia tasm
amogha para-mardana

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sayno nyapatad bhmau


chinna-paka ivcala
prharatinflicted; kuliamthunderbolt scepter; tasmaiunto him
(Bali Mahrja); amoghaminfallible; para-mardanaIndra, who is
expert in defeating the enemy; sa-ynawith his airplane; nyapatatfell
down; bhmauon the ground; chinna-pakawhose wings have been
taken away; ivalike; acalaa mountain.
When Indra, the defeater of enemies, released his infallible thunderbolt
scepter at Bali Mahrja with a desire to kill him, Bali Mahrja indeed
fell to the ground with his airplane, like a mountain with its wings cut
off.
In many descriptions in Vedic literature it is found that mountains also fly
in the sky with wings. When such mountains are dead, they fall to the
ground, where they stay as very large dead bodies.
TEXT 13
sakhya patita dv
jambho bali-sakha suht
abhyayt sauhda sakhyur
hatasypi samcaran
sakhyamhis intimate friend; patitamhaving fallen; dvafter
seeing; jambhathe demon Jambha; bali-sakhaa very intimate friend
of Bali Mahrja; suhtand constant well-wisher; abhyaytappeared
on the scene; sauhdamvery compassionate friendship; sakhyuof his
friend; hatasyawho was injured and fallen; apialthough; samcaran
just to perform friendly duties.
When the demon Jambhsura saw that his friend Bali had fallen, he
appeared before Indra, the enemy, just to serve Bali Mahrja with
friendly behavior.
TEXT 14
sa siha-vha sdya
gadm udyamya rahas
jatrv atayac chakra

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gaja ca sumah-bala
saJambhsura; siha-vhabeing carried by a lion; sdyacoming
before King Indra; gadmhis club; udyamyataking up; rahaswith
great force; jatrauon the base of the neck; atayathit; akram
Indra; gajam caas well as his elephant; su-mah-balathe greatly
powerful Jambhsura.
The greatly powerful Jambhsura, carried by a lion, approached Indra
and forcefully struck him on the shoulder with his club. He also struck
Indra's elephant.
TEXT 15
gad-prahra-vyathito
bha vihvalito gaja
jnubhy dhara spv
kamala parama yayau
gad-prahra-vyathitabeing aggrieved because of the blow from
Jambhsura's club; bhamvery much; vihvalitaupset; gajathe
elephant; jnubhymwith its two knees; dharamthe earth; spv
touching; kamalamunconsciousness; paramamultimate; yayau
entered.
Being beaten by Jambhsura's club, Indra's elephant was confused and
aggrieved. Thus it touched its knees to the ground and fell unconscious.
TEXT 16
tato ratho mtalin
haribhir daa-atair vta
nto dvipam utsjya
ratham ruruhe vibhu
tatathereafter; rathachariot; mtalinby his chariot driver named
Mtali; haribhiwith horses; daa-ataiby ten times one hundred
(one thousand); vtayoked; ntabeing brought in; dvipamthe
elephant; utsjyakeeping aside; rathamthe chariot; ruruhegot up;
vibhuthe great Indra.

308

Thereafter, Mtali, Indra's chariot driver, brought Indra's chariot, which


was drawn by one thousand horses. Indra then left his elephant and got
onto the chariot.
TEXT 17
tasya tat pjayan karma
yantur dnava-sattama
lena jvalat ta tu
smayamno 'hanan mdhe
tasyaof Mtali; tatthat service (bringing the chariot before Indra);
pjayanappreciating; karmasuch service to the master; yantuof the
chariot driver; dnava-sat-tamathe best of the demons, namely
Jambhsura; lenaby his trident; jvalatwhich was blazing fire;
tamMtali; tuindeed; smayamnasmiling; ahanatstruck;
mdhein the battle.
Appreciating Mtali's service, Jambhsura, the best of the demons,
smiled. Nonetheless, he struck Mtali in the battle with a trident of
blazing fire.
TEXT 18
sehe ruja sudurmar
sattvam lambya mtali
indro jambhasya sakruddho
vajrepharac chira
sehetolerated; rujamthe pain; su-durmarmintolerable; sattvam
patience; lambyataking shelter of; mtalithe charioteer Mtali;
indraKing Indra; jambhasyaof the great demon Jambha;
sakruddhabeing very angry at him; vajreawith his thunderbolt;
apharatseparated; irathe head.
Although the pain was extremely severe, Mtali tolerated it with great
patience. Indra, however, became extremely angry at Jambhsura. He
struck Jambhsura with his thunderbolt and thus severed his head from
his body.

309

TEXT 19
jambha rutv hata tasya
jtayo nradd e
namuci ca bala pkas
tatrpetus tvarnvit
jambhamJambhsura; rutvafter hearing; hatamhad been killed;
tasyahis; jtayafriends and relatives; nradtfrom the source
Nrada; efrom the great saint; namucithe demon Namuci; ca
also; balathe demon Bala; pkathe demon Pka; tatrathere;
petuimmediately arrived; tvar-anvitwith great haste.
When Nrada i informed Jambhsura's friends and relatives that
Jambhsura had been killed, the three demons named Namuci, Bala and
Pka arrived on the battlefield in great haste.
TEXT 20
vacobhi paruair indram
ardayanto 'sya marmasu
arair avkiran megh
dhrbhir iva parvatam
vacobhiwith harsh words; paruaivery rough and cruel; indram
King Indra; ardayantachastising, piercing; asyaof Indra; marmasu
in the heart, etc.; araiwith arrows; avkirancovered all around;
meghclouds; dhrbhiwith showers of rain; ivajust as;
parvatama mountain.
Rebuking Indra with harsh, cruel words that were piercing to the heart,
these demons showered him with arrows, just as torrents of rain wash a
great mountain.
TEXT 21
harn daa-atny jau
haryavasya bala arai
tvadbhir ardaym sa
yugapal laghu-hastavn

310

harnhorses; daa-atniten times one hundred (one thousand);


jauon the battlefield; haryavasyaof King Indra; balathe demon
Bala; araiwith arrows; tvadbhiwith so many; ardaym saput
into tribulation; yugapatsimultaneously; laghu-hastavnwith quick
handling.
Quickly handling the situation on the battlefield, the demon Bala put all
of Indra's one thousand horses into tribulation by simultaneously
piercing them all with an equal number of arrows.
TEXT 22
atbhy mtali pko
ratha svayava pthak
sakt sandhna-mokea
tad adbhutam abhd rae
atbhymwith two hundred arrows; mtalimunto the chariot driver
Mtali; pkathe demon named Pka; rathamthe chariot; saavayavamwith all paraphernalia; pthakseparately; saktonce, at
one time; sandhnaby yoking the arrows to the bow; mokeaand
releasing; tatsuch an action; adbhutamwonderful; abhtso became;
raeon the battlefield.
Pka, another demon, attacked both the chariot, with all its
paraphernalia, and the chariot driver, Mtali, by fitting two hundred
arrows to his bow and releasing them all simultaneously. This was
indeed a wonderful act on the battlefield.
TEXT 23
namuci paca-daabhi
svara-pukhair maheubhi
hatya vyanadat sakhye
satoya iva toyada
namucithe demon named Namuci; paca-daabhiwith fifteen;
svara-pukhaiwith golden feathers attached; mah-iubhivery
powerful arrows; hatyapiercing; vyanadatresounded; sakhyeon
the battlefield; sa-toyabearing water; ivalike; toya-daa cloud that

311

delivers rain.
Then Namuci, another demon, attacked Indra and injured him with
fifteen very powerful golden-feathered arrows, which roared like a
cloud full of water.
TEXT 24
sarvata ara-kena
akra saratha-srathim
chdaym sur asur
prv-sryam ivmbud
sarvataall around; ara-kenaby a dense shower of arrows;
akramIndra; sa-rathawith his chariot; srathimand with his
chariot driver; chdaym sucovered; asurall the demons;
prvin the rainy season; sryamthe sun; ivalike; ambu-d
clouds.
Other demons covered Indra, along with his chariot and chariot driver,
with incessant showers of arrows, just as clouds cover the sun in the
rainy season.
TEXT 25
alakayantas tam atva vihval
vicukruur deva-ga sahnug
anyak atru-balena nirjit
vaik-path bhinna-navo yathrave
alakayantabeing unable to see; tamKing Indra; atvafiercely;
vihvalbewildered; vicukruubegan to lament; deva-gaall the
demigods; saha-anugwith their followers; anyakwithout any
captain or leader; atru-balenaby the superior power of their enemies;
nirjitoppressed severely; vaik-pathtraders; bhinna-nava
whose ship is wrecked; yath araveas in the middle of the ocean.
The demigods, being severely oppressed by their enemies and being
unable to see Indra on the battlefield, were very anxious. Having no
captain or leader, they began lamenting like traders in a wrecked vessel

312

in the midst of the ocean.


From this statement it appears that in the upper planetary system there is
shipping and that traders there engage in navigation as their occupational
duty. Sometimes, as on this planet, these traders are shipwrecked in the
middle of the ocean. It appears that even in the upper planetary system,
such calamities occasionally take place. The upper planetary system in the
creation of the Lord is certainly not vacant or devoid of living entities.
From rmad-Bhgavatam we understand that every planet is full of living
entities, just as earth is. There is no reason to accept that on other
planetary systems there are no living beings.
TEXT 26
tatas tur iu-baddha-pajard
vinirgata sva-ratha-dhvajgra
babhau dia kha pthiv ca rocayan
sva-tejas srya iva kaptyaye
tatathereafter; turanother name of Indra; iu-baddha-pajart
from the cage of the network of arrows; vinirgatabeing released; sa
with; avahorses; rathachariot; dhvajaflag; agraand chariot
driver; babhaubecame; diaall directions; khamthe sky; pthivm
the earth; caand; rocayanpleasing everywhere; sva-tejasby his
personal effulgence; sryathe sun; ivalike; kap-atyayeat the end
of night.
Thereafter, Indra released himself from the cage of the network of
arrows. Appearing with his chariot, flag, horses and chariot driver and
thus pleasing the sky, the earth and all directions, he shone effulgently
like the sun at the end of night. Indra was bright and beautiful in the
vision of everyone.
TEXT 27
nirkya ptan deva
parair abhyardit rae
udayacchad ripu hantu
vajra vajra-dharo ru
nirkyaafter observing;

ptanmhis

own

soldiers;

devathe

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demigod Indra; paraiby the enemies; abhyarditmput into great


difficulties or oppressed; raein the battlefield; udayacchattook up;
ripumthe enemies; hantumto kill; vajramthe thunderbolt; vajradharathe carrier of the thunderbolt; ruin great anger.
When Indra, who is known as Vajra-dhara, the carrier of the
thunderbolt, saw his own soldiers so oppressed by the enemies on the
battlefield, he became very angry. Thus he took up his thunderbolt to
kill the enemies.
TEXT 28
sa tenaiva-dhrea
iras bala-pkayo
jtn payat rja
jahra janayan bhayam
sahe (Indra); tenaby that; evaindeed; aa-dhreaby the
thunderbolt; irasthe two heads; bala-pkayoof the two demons
known as Bala and Pka; jtnm payatmwhile their relatives and
soldiers were watching; rjanO King; jahra(Indra) cut off;
janayancreating; bhayamfear (among them).
O King Parkit, King Indra used his thunderbolt to cut off the heads of
both Bala and Pka in the presence of all their relatives and followers.
In this way he created a very fearful atmosphere on the battlefield.
TEXT 29
namucis tad-vadha dv
okmara-runvita
jighsur indra npate
cakra paramodyamam
namucithe demon Namuci; tatof those two demons; vadhamthe
massacre; dvafter seeing; oka-amaralamentation and grief; ruanvitabeing very angry at this; jighsuwanted to kill; indram
King Indra; n-pateO Mahrja Parkit; cakramade; paramaa
great; udyamamendeavor.

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O King, when Namuci, another demon, saw the killing of both Bala and
Pka, he was full of grief and lamentation. Thus he angrily made a great
attempt to kill Indra.
TEXT 30
amasramaya la
ghavad dhema-bhaam
praghybhyadravat kruddho
hato 'sti vitarjayan
prhiod deva-rjya
ninadan mga-r iva
amasra-mayammade of steel; lama spear; gha-vatbound with
bells; hema-bhaamdecorated with ornaments of gold; praghya
taking in his hand; abhyadravatforcefully went; kruddhain an angry
mood; hata asi itinow you are killed; vitarjayanroaring like that;
prhiotstruck; deva-rjyaunto King Indra; ninadanresounding;
mga-ra lion; ivalike.
Being angry and roaring like a lion, the demon Namuci took up a steel
spear, which was bound with bells and decorated with ornaments of
gold. He loudly cried, "Now you are killed!" Thus coming before Indra
to kill him, Namuci released his weapon.
TEXT 31
tadpatad gagana-tale mah-java
vicicchide harir iubhi sahasradh
tam hanan npa kuliena kandhare
runvitas tridaa-pati iro haran
tadat that time; apatatfalling like a meteor; gagana-talebeneath the
sky or on the ground; mah-javamextremely powerful; vicicchidecut
to pieces; hariIndra; iubhiby his arrows; sahasradhinto
thousands of pieces; tamthat Namuci; hanatstruck; npaO King;
kulienawith his thunderbolt; kandhareon the shoulder; ruanvitabeing very angry; tridaa-patiIndra, the King of the
demigods; irathe head; haranto separate.

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O King, when Indra, King of heaven, saw this very powerful spear
falling toward the ground like a blazing meteor, he immediately cut it to
pieces with his arrows. Then, being very angry, he struck Namuci's
shoulder with his thunderbolt to cut off Namuci's head.
TEXT 32
na tasya hi tvacam api vajra rjito
bibheda ya sura-patinaujaserita
tad adbhuta param ativrya-vtra-bhit
tiraskto namuci-irodhara-tvac
nanot; tasyaof him (Namuci); hiindeed; tvacam apieven the skin;
vajrathe thunderbolt; rjitavery powerful; bibhedacould pierce;
yathe weapon which; sura-patinby the king of the demigods;
ojasvery forcefully; ritahad been released; tattherefore;
adbhutam paramit was extraordinarily wonderful; ativrya-vtra-bhit
so powerful that it could pierce the body of the very powerful Vtrsura;
tiraskta(now in the future) which had been repelled; namuciirodhara-tvacby the skin of Namuci's neck.
Although King Indra hurled his thunderbolt at Namuci with great force,
it could not even pierce his skin. It is very wonderful that the famed
thunderbolt that had pierced the body of Vtrsura could not even
slightly injure the skin of Namuci's neck.
TEXT 33
tasmd indro 'bibhec chatror
vajra pratihato yata
kim ida daiva-yogena
bhta loka-vimohanam
tasmttherefore; indrathe King of heaven; abibhetbecame very
fearful; atrofrom the enemy (Namuci); vajrathe thunderbolt;
pratihatawas unable to hit and returned; yatabecause; kim idam
what is this; daiva-yogenaby some superior force; bhtamit has
happened; loka-vimohanamso wonderful to the people in general.
When Indra saw the thunderbolt return from the enemy, he was very

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much afraid. He began to wonder whether this had happened because of


some miraculous superior power.
Indra's thunderbolt is invincible, and therefore when Indra saw that it had
returned without doing any injury to Namuci, he was certainly very much
afraid.
TEXT 34
yena me prvam adr
paka-ccheda prajtyaye
kto niviat bhrai
patattrai patat bhuvi
yenaby the same thunderbolt; meby me; prvamformerly;
adrmof the mountains; paka-cchedathe cutting of the wings;
praj-atyayewhen there was killing of the people in general; ktawas
done; niviatmof those mountains which entered; bhraiby the
great weight; patattraiby wings; patatmfalling; bhuvion the
ground.
Indra thought: Formerly, when many mountains flying in the sky with
wings would fall to the ground and kill people, I cut their wings with
this same thunderbolt.
TEXT 35
tapa-sramaya tvra
vtro yena vipita
anye cpi balopet
sarvstrair akata-tvaca
tapaausterities; sra-mayamgreatly powerful; tvramperformed
by Tva; vtraVtrsura; yenaby which; vipitawas killed;
anyeothers; caalso; apiindeed; bala-upetvery powerful persons;
sarvaall kinds; astraiby weapons; akatawithout being injured;
tvacatheir skin.
Vtrsura was the essence of the austerities undergone by Tva, yet
the thunderbolt killed him. Indeed, not only he but also many other
stalwart heroes, whose very skin could not be injured even by all kinds

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of weapons, were killed by the same thunderbolt.


TEXT 36
so 'ya pratihato vajro
may mukto 'sure 'lpake
nha tad dade daa
brahma-tejo 'py akraam
sa ayamtherefore, this thunderbolt; pratihatarepelled; vajra
thunderbolt; mayby me; muktareleased; asureunto that demon;
alpakeless important; nanot; ahamI; tatthat; dadehold;
daamit is now just like a rod; brahma-tejaas powerful as a
brahmstra; apialthough; akraamnow it is useless.
But now, although the same thunderbolt has been released against a
less important demon, it has been ineffectual. Therefore, although it
was as good as a brahmstra, it has now become useless like an
ordinary rod. I shall therefore hold it no longer.
TEXT 37
iti akra vidantam
ha vg aarri
nya ukair atho nrdrair
vadham arhati dnava
itiin this way; akramunto Indra; vidantamlamenting; ha
spoke; vka voice; aarriwithout any body, or from the sky; na
not; ayamthis; ukaiby anything dry; athoalso; nanor;
rdraiby anything moist; vadhamannihilation; arhatiis befitting;
dnavathis demon (Namuci).
ukadeva Gosvm continued: While the morose Indra was lamenting in
this way, an ominous, unembodied voice said from the sky, "This
demon Namuci is not to be annihilated by anything dry or moist."
TEXT 38
maysmai yad varo datto

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mtyur naivrdra-ukayo
ato 'nya cintanyas te
upyo maghavan ripo
mayby me; asmaiunto him; yatbecause; varaa benediction;
dattahas been granted; mtyudeath; nanot; evaindeed; rdra
by either a moist; ukayoor by a dry medium; atatherefore;
anyasomething else, another; cintanyahas to be thought of; teby
you; upyameans; maghavanO Indra; ripoof your enemy.
The voice also said, "O Indra, because I have given this demon the
benediction that he will never be killed by any weapon that is dry or
moist, you have to think of another way to kill him."
TEXT 39
t daiv giram karya
maghavn susamhita
dhyyan phenam athpayad
upyam ubhaytmakam
tmthat; daivmominous; giramvoice; karyaafter hearing;
maghavnLord Indra; su-samhitabecoming very careful; dhyyan
meditating; phenamappearance of foam; athathereafter; apayathe
saw; upyamthe means; ubhaya-tmakamsimultaneously dry and
moist.
After hearing the ominous voice, Indra, with great attention, began to
meditate on how to kill the demon. He then saw that foam would be the
means, for it is neither moist nor dry.
TEXT 40
na ukea na crdrea
jahra namuce ira
ta tuuvur muni-ga
mlyai cvkiran vibhum
naneither; ukeaby dry means; nanor; caalso; rdreaby a
moist weapon; jahrahe separated; namuceof Namuci; irathe

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head; tamhim (Indra); tuuvusatisfied; muni-gaall the sages;


mlyaiwith flower garlands; caalso; avkirancovered; vibhum
that great personality.
Thus Indra, King of heaven, severed Namuci's head with a weapon of
foam, which was neither dry nor moist. Then all the sages satisfied
Indra, the exalted personality, by showering flowers and garlands upon
him, almost covering him.
In this regard, the ruti-mantras say, ap phenena namuce ira indro
'drayat: Indra killed Namuci with watery foam, which is neither moist
nor dry.
TEXT 41
gandharva-mukhyau jagatur
vivvasu-parvas
deva-dundubhayo nedur
nartakyo nantur mud
gandharva-mukhyauthe two chiefs of the Gandharvas; jagatubegan
to sing nice songs; vivvasunamed Vivvasu; parvasnamed
Parvasu; deva-dundubhayathe kettledrums beaten by the demigods;
nedumade their sound; nartakyathe dancers known as Apsars;
nantubegan to dance; mudin great happiness.
Vivvasu and Parvasu, the two chiefs of the Gandharvas, sang in great
happiness. The kettledrums of the demigods sounded, and the Apsars
danced in jubilation.
TEXT 42
anye 'py eva pratidvandvn
vyv-agni-varudaya
sdaym sur asurn
mgn kesario yath
anyeothers; apialso; evamin this way; pratidvandvnthe opposing
party of belligerants; vyuthe demigod known as Vyu; agnithe
demigod known as Agni; varua-dayathe demigod known as Varua
and others; sdaym subegan to kill vigorously; asurnall the

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demons; mgndeer; kesarialions; yathjust as.


Vyu, Agni, Varua and other demigods began killing the demons who
opposed them, just as lions kill deer in a forest.
TEXT 43
brahma preito devn
devarir nrado npa
vraym sa vibudhn
dv dnava-sakayam
brahmaby Lord Brahm; preitasent; devnunto the demigods;
deva-ithe great sage of the heavenly planets; nradaNrada Muni;
npaO King; vraym saforbade; vibudhnall the demigods;
dvafter seeing; dnava-sakayamthe total annihilation of the
demons.
O King, when Lord Brahm saw the imminent total annihilation of the
demons, he sent a message with Nrada, who went before the demigods
to make them stop fighting.
TEXT 44
r-nrada uvca
bhavadbhir amta prpta
nryaa-bhujrayai
riy samedhit sarva
upramata vigraht
r-nrada uvcaNrada Muni prayed to the demigods; bhavadbhiby
all of you; amtamnectar; prptamhas been obtained; nryaaof
the Supreme Personality of Godhead; bhuja-rayaibeing protected by
the arms; riyby all fortune; samedhithave flourished; sarveall of
you; upramatanow cease; vigrahtfrom this fighting.
The great sage Nrada said: All of you demigods are protected by the
arms of Nryaa, the Supreme Personality of Godhead, and by His
grace you have gotten the nectar. By the grace of the goddess of fortune,
you are glorious in every way. Therefore, please stop this fighting.

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TEXT 45
r-uka uvca
sayamya manyu-sarambha
mnayanto muner vaca
upagyamnnucarair
yayu sarve triviapam
r-uka uvcar ukadeva Gosvm said; sayamyacontrolling;
manyuof anger; sarambhamthe aggravation; mnayanta
accepting; mune vacathe words of Nrada Muni; upagyamnabeing
praised; anucaraiby their followers; yayureturned; sarveall of the
demigods; triviapamto the heavenly planets.
r ukadeva Gosvm said: Accepting the words of Nrada, the
demigods gave up their anger and stopped fighting. Being praised by
their followers, they returned to their heavenly planets.
TEXT 46
ye 'vai rae tasmin
nradnumatena te
bali vipannam dya
asta girim upgaman
yesome of the demons who; avairemained; raein the fight;
tasminin that; nrada-anumatenaby the order of Nrada; teall of
them; balimMahrja Bali; vipannamin reverses; dyataking;
astamnamed Asta; girimto the mountain; upgamanwent.
Following the order of Nrada Muni, whatever demons remained on the
battlefield took Bali Mahrja, who was in a precarious condition, to the
hill known as Astagiri.
TEXT 47
tatrvinavayavn
vidyamna-irodharn
uan jvaym sa
sajvany sva-vidyay

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tatraon that hill; avinaa-avayavnthe demons who had been killed


but whose bodily parts had not been lost; vidyamna-irodharnwhose
heads were still existing on their bodies; uanukrcrya; jvaym
sabrought to life; sajvanyby the Sajvan mantra; sva-vidyay
by his own achievement.
There, on that hill, ukrcrya brought to life all the dead demoniac
soldiers who had not lost their heads, trunks and limbs. He achieved
this by his own mantra, known as Sajvan.
TEXT 48
bali coanas spa
pratypannendriya-smti
parjito 'pi nkhidyal
loka-tattva-vicakaa
baliMahrja Bali; caalso; uanasby ukrcrya; spabeing
touched; pratypannawas brought back; indriya-smtirealization of
the actions of the senses and memory; parjitahe was defeated; api
although; na akhidyathe did not lament; loka-tattva-vicakaa
because he was very experienced in universal affairs.
Bali Mahrja was very experienced in universal affairs. When he
regained his senses and memory by the grace of ukrcrya, he could
understand everything that had happened. Therefore, although he had
been defeated, he did not lament.
It is significant that Bali Mahrja is here said to be very experienced.
Although defeated, he was not at all sorry, for he knew that nothing can
take place without the sanction of the Supreme Personality of Godhead.
Since he was a devotee, he accepted his defeat without lamentation. As
stated by the Supreme Personality of Godhead in Bhagavad-gt (2.47),
karmay evdhikras te m phaleu kadcana. Everyone in Ka
consciousness should execute his duty, without regard for victory or
defeat. One must execute his duty as ordered by Ka or His
representative, the spiritual master. nuklyena knulana bhaktir
uttam [Cc. Madhya 19.167]. In first-class devotional service, one always
abides by the orders and will of Ka.

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Thus end the Bhaktivedanta purports of the Eighth Canto, Eleventh Chapter,
of the rmad-Bhgavatam, entitled "King Indra Annihilates the Demons."

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12. The Mohin-mrti Incarnation Bewilders Lord iva

This chapter describes how Lord iva was bewildered upon seeing the
beautiful Mohin-mrti incarnation of the Supreme Personality of
Godhead and how he later came to his senses. When Lord iva heard
about the pastimes performed by the Supreme Personality of Godhead,
Hari, in the form of an attractive woman, he mounted his bull and went to
see the Lord. Accompanied by his wife, Um, and his servants, the bhtagaa, or ghosts, he approached the lotus feet of the Lord. Lord iva
offered obeisances to the Supreme Lord as the all-pervading Lord, the
universal form, the supreme controller of creation, the Supersoul, the
resting place for everyone, and the completely independent cause of all
causes. Thus he offered prayers giving truthful descriptions of the Lord.
Then he expressed his desire. The Supreme Personality of Godhead is
very kind to His devotees. Therefore, to fulfill the desire of His devotee
Lord iva, He expanded His energy and manifested Himself in the form of
a very beautiful and attractive woman. Upon seeing this form, even Lord
iva was captivated. Later, by the grace of the Lord, he controlled himself.
This demonstrates that by the power of the Lord's external energy,
everyone is captivated by the form of woman in this material world.
Again, however, by the grace of the Supreme Personality of Godhead, one
can overcome the influence of my. This was evinced by Lord iva, the
topmost devotee of the Lord. First he was captivated, but later, by the
grace of the Lord, he restrained himself. It is declared in this connection
that only a pure devotee can restrain himself from the attractive feature of
my. Otherwise, once a living entity is trapped by the external feature of
my, he cannot overcome it. After Lord iva was graced by the Supreme
Lord, he circumambulated the Lord along with his wife, Bhavn, and his
companions, the ghosts. Then he left for his own abode. ukadeva
Gosvm concludes this chapter by describing the transcendental qualities
of Uttamaloka, the Supreme Personality of Godhead, and by declaring
that one can glorify the Lord by nine kinds of devotional service,
beginning with ravaa krtana [SB 7.5.23].

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TEXTS 1-2
r-bdaryair uvca
va-dhvajo niamyeda
yoid-rpea dnavn
mohayitv sura-gan
hari somam apyayat
vam ruhya giria
sarva-bhta-gaair vta
saha devy yayau drau
yatrste madhusdana
r-bdaryai uvcar ukadeva Gosvm said; va-dhvajaLord
iva, who is carried by a bull; niamyahearing; idamthis (news); yoitrpeaby assuming the form of a woman; dnavnthe demons;
mohayitvenchanting; sura-ganunto the demigods; harithe
Supreme Personality of Godhead; somamnectar; apyayatcaused to
drink; vamthe bull; ruhyamounting; giriaLord iva; sarva
all; bhta-gaaiby the ghosts; vtasurrounded; saha devywith
Um; yayauwent; draumto see; yatrawhere; stestays;
madhusdanaLord Viu.
ukadeva Gosvm said: The Supreme Personality of Godhead, Hari, in
the form of a woman, captivated the demons and enabled the demigods
to drink the nectar. After hearing of these pastimes, Lord iva, who is
carried by a bull, went to the place where Madhusdana, the Lord,
resides. Accompanied by his wife, Um, and surrounded by his
companions, the ghosts, Lord iva went there to see the Lord's form as
a woman.
TEXT 3
sabhjito bhagavat
sdara somay bhava
spavia uvceda
pratipjya smayan harim
sabhjitawell received; bhagavatby the Supreme Personality of
Godhead, Viu; sa-daramwith great respect (as befitting Lord iva);
sa-umaywith Um; bhavaLord ambhu (Lord iva); su-upavia

326

being comfortably situated; uvcasaid; idamthis; pratipjyaoffering


respect; smayansmiling; harimunto the Lord.
The Supreme Personality of Godhead welcomed Lord iva and Um
with great respect, and after being seated comfortably, Lord iva duly
worshiped the Lord and smilingly spoke as follows.
TEXT 4
r-mahdeva uvca
deva-deva jagad-vypi
jagad-a jagan-maya
sarvem api bhvn
tvam tm hetur vara
r-mahdeva uvcaLord iva (Mahdeva) said; deva-devaO best
demigod among the demigods; jagat-vypinO all-pervading Lord; jagataO master of the universe; jagat-mayaO my Lord, who are
transformed by Your energy into this creation; sarvem apiall kinds of;
bhvnmsituations; tvamYou; tmthe moving force; hetu
because of this; varathe Supreme Lord, Paramevara.
Lord Mahdeva said: O chief demigod among the demigods, O allpervading Lord, master of the universe, by Your energy You are
transformed into the creation. You are the root and efficient cause of
everything. You are not material. Indeed, You are the Supersoul or
supreme living force of everything. Therefore, You are Paramevara, the
supreme controller of all controllers.
The Supreme Personality of Godhead, Viu, resides within the material
world as the sattva-gua-avatra. Lord iva is the tamo-gua-avatra, and
Lord Brahm is the rajo-gua-avatra, but although Lord Viu is among
them, He is not in the same category. Lord Viu is deva-deva, the chief of
all the demigods. Since Lord iva is in this material world, the energy of
the Supreme Lord, Viu, includes Lord iva. Lord Viu is therefore
called jagad-vyp, "the all-pervading Lord." Lord iva is sometimes called
Mahevara, and so people think that Lord iva is everything. But here
Lord iva addresses Lord Viu as Jagad-a, "the master of the universe."
Lord iva is sometimes called Vivevara, but here he addresses Lord
Viu as Jagan-maya, indicating that even Vivevara is under Lord

327

Viu's control. Lord Viu is the master of the spiritual world, yet He
controls the material world also, as stated in Bhagavad-gt
(maydhyakea prakti syate sacarcaram [Bg. 9.10]). Lord Brahm
and Lord iva are also sometimes called vara, but the supreme vara is
Lord Viu, Lord Ka. As stated in Brahma-sahit, vara parama
ka: [Bs. 5.1] the Supreme Lord is Ka, Lord Viu. Everything in
existence works in proper order because of Lord Viu. Antara-sthaparamu-cayntara-stham [Bs. 5.35]. Even paramu, the small atoms,
work because of Lord Viu's presence within them.
TEXT 5
dy-antv asya yan madhyam
idam anyad aha bahi
yato 'vyayasya naitni
tat satya brahma cid bhavn
dithe beginning; antauand the end; asyaof this manifested cosmos
or of anything material or visible; yatthat which; madhyambetween
the beginning and the end, the sustenance; idamthis cosmic
manifestation; anyatanything other than You; ahamthe wrong mental
conception; bahioutside of You; yatabecause of; avyayasyathe
inexhaustible; nanot; etniall these differences; tatthat; satyam
the Absolute Truth; brahmathe Supreme; citspiritual; bhavnYour
Lordship.
The manifest, the unmanifest, false ego and the beginning, maintenance
and annihilation of this cosmic manifestation all come from You, the
Supreme Personality of Godhead. But because You are the Absolute
Truth, the supreme absolute spirit soul, the Supreme Brahman, such
changes as birth, death and sustenance do not exist in You.
According to the Vedic mantras, yato v imni bhtni jyante: everything
is an emanation of the Supreme Personality of Godhead. As stated by the
Lord Himself in Bhagavad-gt (7.4):
bhmir po 'nalo vyu
kha mano buddhir eva ca
ahakra itya me
bhinn praktir aadh

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"Earth, water, fire, air, ether, mind, intelligence and false egoall
together these eight comprise My separated material energies." In other
words, the ingredients of the cosmic manifestation also consist of the
energy of the Supreme Personality of Godhead. This does not mean,
however, that because the ingredients come from Him, He is no longer
complete. prasya pram dya pram evvaiyate: [o Invocation]
"Because He is the complete whole, even though so many complete units
emanate from Him, He remains the complete balance." Thus the Lord is
called avyaya, inexhaustible. Unless we accept the Absolute Truth as
acintya-bhedbheda, simultaneously one and different, we cannot have a
clear conception of the Absolute Truth. The Lord is the root of
everything. Aham dir hi devnm: [Bg 10.2] He is the original cause of all
the devas, or demigods. Aha sarvasya prabhava: [Bg. 10.8] everything
emanates from Him. In all casesnominative, objective, positive, negative
and so onwhatever we may conceive of in this entire cosmic
manifestation is in fact the Supreme Lord. For Him there are no such
distinctions as "this is mine, and this belongs to someone else," because
He is everything. He is therefore called avyayachangeless and
inexhaustible. Because the Supreme Lord is avyaya, He is the Absolute
Truth, the fully spiritual Supreme Brahman.
TEXT 6
tavaiva carambhoja
reyas-km niria
visjyobhayata saga
munaya samupsate
tavaYour; evaindeed; caraa-ambhojamlotus feet; reya-km
persons desiring the ultimate auspiciousness, the ultimate goal of life;
niriawithout material desire; visjyagiving up; ubhayatain this
life and the next; sagamattachment; munayagreat sages;
samupsateworship.
Pure devotees or great saintly persons who desire to achieve the highest
goal in life and who are completely free from all material desires for
sense gratification engage constantly in the transcendental service of
Your lotus feet.
One is in the material world when he thinks, "I am this body, and

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everything with reference to my body is mine." Ato gha-ketra-sutptavittair janasya moho 'yam aha mameti [SB 5.5.8]. This is the symptom of
material life. In the materialistic conception of life, one thinks, "This is
my house, this is my land, this is my family, this is my state," and so on.
But those who are munaya, saintly persons following in the footsteps of
Nrada Muni, simply engage in the transcendental loving service of the
Lord without any personal desire for sense gratification. Anybhilitnya jna-karmdy-anvtam [Bhakti-rasmta-sindhu 41.1.11]. Either
in this life or in the next, the only concern of such saintly devotees is to
serve the Supreme Personality of Godhead. Thus they are also absolute
because they have no other desires. Being freed from the dualities of
material desire, they are called reyas-km. In other words, they are not
concerned with dharma (religiosity), artha (economic development), or
kma (sense gratification). The only concern of such devotees is moka,
liberation. This moka does not refer to becoming one with the Supreme
like the Myvd philosophers. Caitanya Mahprabhu explained that real
moka means taking shelter of the lotus feet of the Personality of
Godhead. The Lord clearly explained this fact while instructing
Srvabhauma Bhacrya. Srvabhauma Bhacrya wanted to correct the
word mukti-pade in rmad-Bhgavatam, but Caitanya Mahprabhu
informed him that there is no need to correct any word in rmadBhgavatam. He explained that mukti-pade refers to the lotus feet of the
Supreme Personality of Godhead, Viu, who offers mukti and is therefore
called Mukunda. A pure devotee is not concerned with material things.
He is not concerned with religiosity, economic development or sense
gratification. He is interested only in serving the lotus feet of the Lord.

anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
4

"One should render transcendental loving service to the Supreme Lord


Ka favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure
devotional service." Bhakti-rasmta-sindhu 1.1.11

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TEXT 7
tva brahma pram amta vigua viokam
nanda-mtram avikram ananyad anyat
vivasya hetur udaya-sthiti-sayamnm
tmevara ca tad-apekataynapeka
tvamYour Lordship; brahmathe all-pervading Absolute Truth;
pramfully complete; amtamnever to be vanquished; viguam
spiritually situated, free from the material modes of nature; viokam
without lamentation; nanda-mtramalways in transcendental bliss;
avikramchangeless; ananyatseparated from everything; anyatyet
You are everything; vivasyaof the cosmic manifestation; hetuthe
cause; udayaof the beginning; sthitimaintenance; sayamnmand
of all the directors controlling the various departments of the cosmic
manifestation; tma-varathe Supersoul giving direction to everyone;
caalso; tat-apekatayeveryone depends upon You; anapeka
always fully independent.
My Lord, You are the Supreme Brahman, complete in everything. Being
completely spiritual, You are eternal, free from the material modes of
nature, and full of transcendental bliss. Indeed, for You there is no
question of lamentation. Since You are the supreme cause, the cause of
all causes, nothing can exist without You. Yet we are different from You
in a relationship of cause and effect, for in one sense the cause and
effect are different. You are the original cause of creation, manifestation
and annihilation, and You bestow benedictions upon all living entities.
Everyone depends upon You for the results of his activities, but You are
always independent.
The Supreme Personality of Godhead says in Bhagavad-gt (9.4):
may tatam ida sarva
jagad avyakta-mrtin
mat-sthni sarva-bhtni
na cha tev avasthita
"By Me, in My unmanifested form, this entire universe is pervaded. All
beings are in Me, but I am not in them." This explains the philosophy of
simultaneous oneness and difference, known as acintya-bhedbheda.

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Everything is the Supreme Brahman, the Personality of Godhead, yet the


Supreme Person is differently situated from everything. Indeed, because
the Lord is differently situated from everything material, He is the
Supreme Brahman, the supreme cause, the supreme controller. vara
parama ka sac-cid-nanda-vigraha [Bs. 5.1]. The Lord is the
supreme cause, and His form has nothing to do with the material modes
of nature. The devotee prays: "As Your devotee is completely free from all
desires, Your Lordship is also completely free from desires. You are fully
independent. Although all living entities engage in Your service, You do
not depend on the service of anyone. Although this material world is
created complete by You, everything depends on Your sanction. As stated
in Bhagavad-gt, matta smtir jnam apohana ca: [Bg. 15.15]
remembrance, knowledge and forgetfulness come from You. Nothing can
be done independently, yet You act independently of the service rendered
by Your servants. The living entities depend on Your mercy for liberation,
but when You want to give them liberation, You do not depend on anyone
else. Indeed, by Your causeless mercy, You can give liberation to anyone.
Those who receive Your mercy are called kp-siddha. To reach the
platform of perfection takes many, many lives (bahn janmanm ante
jnavn m prapadyate [Bg. 7.19]). Nonetheless, even without
undergoing severe austerities, one can attain perfection by Your mercy.
Devotional service should be unmotivated and free from impediments
(ahaituky apratihat yaytm suprasdati). This is the position of niria,
or freedom from expectations for results. A pure devotee continuously
offers transcendental loving service to You, but You may nonetheless offer
mercy to anyone, without depending on his service."
TEXT 8
ekas tvam eva sad asad dvayam advaya ca
svara ktktam iveha na vastu-bheda
ajnatas tvayi janair vihito vikalpo
yasmd gua-vyatikaro nirupdhikasya
ekathe only one; tvamYour Lordship; evaindeed; satwhich is
existing, as the effect; asatwhich is nonexistent, as the cause; dvayam
both of them; advayamwithout duality; caand; svaramgold; kta
manufactured into different forms; ktamthe original source of gold
(the gold mine); ivalike; ihain this world; nanot; vastu-bheda

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difference in the substance; ajnataonly because of ignorance; tvayi


unto You; janaiby the general mass of people; vihitait should be
done; vikalpadifferentiation; yasmtbecause of; gua-vyatikara
free from the differences created by the material modes of nature;
nirupdhikasyawithout any material designation.
My dear Lord, Your Lordship alone is the cause and the effect.
Therefore, although You appear to be two, You are the absolute one. As
there is no difference between the gold of a golden ornament and the
gold in a mine, there is no difference between cause and effect; both of
them are the same. Only because of ignorance do people concoct
differences and dualities. You are free from material contamination, and
since the entire cosmos is caused by You and cannot exist without You,
it is an effect of Your transcendental qualities. Thus the conception that
Brahman is true and the world false cannot be maintained.
rla Vivantha Cakravart hkura says that the living entities are
representations of the Supreme Personality of Godhead's marginal
potency whereas the various bodies accepted by the living entities are
products of the material energy. Thus the body is considered material,
and the soul is considered spiritual. The origin of them both, however, is
the same Supreme Personality of Godhead. As the Lord explains in
Bhagavad-gt (7.4-5):
bhmir po 'nalo vyu
kha mano buddhir eva ca
ahakra itya me
bhinn praktir aadh
apareyam itas tv any
prakti viddhi me parm
jva-bht mah-bho
yayeda dhryate jagat
"Earth, water, fire, air, ether, mind, intelligence and false egoall
together these eight comprise My separated material energies. But besides
this inferior nature, O mighty-armed Arjuna, there is a superior energy of
Mine, which consists of all living entities who are struggling with material
nature and are sustaining the universe." Thus both matter and the living

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entities are manifestations of energy of the Supreme Lord. Since the


energy and the energetic are not different and since the material and
marginal energies are both energies of the supreme energetic, the
Supreme Lord, ultimately the Supreme Personality of Godhead is
everything. In this regard, the example may be given of gold that has not
been molded and gold that has been molded into various ornaments. A
gold earring and the gold in a mine are different only as cause and effect;
otherwise they are the same. The Vednta-stra describes that Brahman is
the cause of everything. Janmdy asya yata [SB 1.1.1]. Everything is born
of the Supreme Brahman, from which everything emanates as different
energies. None of these energies, therefore, should be considered false.
The Myvds' differentiation between Brahman and my is only due to
ignorance.
rmad Vrarghava crya, in his Bhgavata-candra-candrik, describes
the Vaiava philosophy as follows. The cosmic manifestation is described
as sat and asat, as cit and acit. Matter is acit, and the living force is cit, but
their origin is the Supreme Personality of Godhead, in whom there is no
difference between matter and spirit. According to this conception, the
cosmic manifestation, consisting of both matter and spirit, is not different
from the Supreme Personality of Godhead. Ida hi viva bhagavn
ivetara: "This cosmic manifestation is also the Supreme Personality of
Godhead, although it appears different from Him." In Bhagavad-gt (9.4)
the Lord says:
may tatam ida sarva
jagad avyakta-mrtin
mat-sthni sarva-bhtni
na cha tev avasthita
"By Me, in My unmanifested form, this entire universe is pervaded. All
beings are in Me, but I am not in them." Thus although someone may say
that the Supreme Person is different from the cosmic manifestation,
actually He is not. The Lord says, may tatam ida sarvam: "In My
impersonal feature I am spread throughout the world." Therefore, this
world is not different from Him. The difference is a difference in names.
For example, whether we speak of gold earrings, gold bangles or gold
necklaces, ultimately they are all gold. In a similar way, all the different
manifestations of matter and spirit are ultimately one in the Supreme

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Personality of Godhead. ekam evdvitya brahma. This is the Vedic


version (Chndogya Upaniad 6.2.1). There is oneness because everything
emanates from the Supreme Brahman. The example already given is that
there is no difference between a golden earring and the gold mine as it is.
The Vaieika philosophers, however, because of their Myvda
conception, create differences. They say, brahma satya jagan mithy:
"The Absolute Truth is real, and the cosmic manifestation is false." But
why should the jagat be considered mithy? The jagat is an emanation
from Brahman. Therefore the jagat is also truth.
Vaiavas, therefore, do not consider the jagat to be mithy; rather, they
regard everything as reality in connection with the Supreme Personality of
Godhead.
ansaktasya viayn
yathrham upayujata
nirbandha ka-sambandhe
yukta vairgyam ucyate
prpacikatay buddhy
hari-sambandhi-vastuna
mumukubhi paritygo
vairgya phalgu kathyate
"Things should be accepted for the Lord's service and not for one's
personal sense gratification. If one accepts something without attachment
and accepts it because it is related to Ka, one's renunciation is called
yukta vairgyam. Whatever is favorable for the rendering of service to
the Lord should be accepted and should not be rejected as a material
thing." (Bhakti-rasmta-sindhu 1.2.255-256) The jagat should not be
rejected as mithy. It is truth, and the truth is realized when everything is
engaged in the service of the Lord. A flower accepted for one's sense
gratification is material, but when the same flower is offered to the
Supreme Personality of Godhead by a devotee, it is spiritual. Food taken
and cooked for oneself is material, but food cooked for the Supreme Lord
is spiritual prasda. This is a question of realization. Actually, everything
is given by the Supreme Personality of Godhead, and therefore everything
is spiritual, but those who are not advanced in proper knowledge make
distinctions because of the interactions of the three modes of material

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nature. In this regard, rla Jva Gosvm says that although the sun is the
only light, the sunshine, which is exhibited in seven colors, and darkness,
which is the absence of sunshine, are not different from the sun, for
without the existence of the sun such differentiations cannot exist. There
may be varied nomenclature because of different conditions, but they are
all the sun. The puras therefore say:
eka-dea-sthitasygner
jyotsn vistri yath
parasya brahmaa aktis
tathedam akhila jagat
"Just as the illumination of a fire, which is situated in one place, is spread
all over, the energies of the Supreme Personality of Godhead,
Parabrahman, are spread all over this universe." (Viu Pura 1.22.53)
Materially, we can directly perceive the sunshine spreading itself
according to different names and activities, but ultimately the sun is one.
Similarly, sarva khalv ida brahma: everything is an expansion of the
Supreme Brahman. Therefore, the Supreme Lord is everything, and He is
one without differentiation. There is no existence separate from the
Supreme Personality of Godhead.
TEXT 9
tv brahma kecid avayanty uta dharmam eke
eke para sad-asato purua paream
anye 'vayanti nava-akti-yuta para tv
kecin mah-puruam avyayam tma-tantram
tvmYou; brahmathe supreme truth, the Absolute Truth, Brahman;
kecitsome people, namely the group of Myvds known as the
Vedntists; avayanticonsider; utacertainly; dharmamreligion; eke
some others; ekesome others; paramtranscendental; sat-asatoto
both cause and effect; puruamthe Supreme person; pareamthe
supreme controller; anyeothers; avayantidescribe; nava-akti-yutam
endowed with nine potencies; paramtranscendental; tvmunto You;
kecitsome; mah-puruamthe Supreme Personality of Godhead;
avyayamwithout loss of energy; tma-tantramsupremely independent.
Those who are known as the impersonalist Vedntists regard You as the

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impersonal Brahman. Others, known as the Mmsaka philosophers,


regard You as religion. The Skhya philosophers regard You as the
transcendental person who is beyond prakti and purua and who is the
controller of even the demigods. The followers of the codes of
devotional service known as the Pacartras regard You as being
endowed with nine different potencies. And the Patajala philosophers,
the followers of Patajali Muni, regard You as the supreme independent
Personality of Godhead, who has no equal or superior.
TEXT 10
nha paryur ayo na marci-mukhy
jnanti yad-viracita khalu sattva-sarg
yan-myay muita-cetasa a daityamartydaya kim uta avad-abhadra-vtt
naneither; ahamI; para-yuthat personality who lives for millions
and millions of years (Lord Brahm); ayathe seven is of the seven
planets; nanor; marci-mukhyheaded by Marci i; jnantiknow;
yatby whom (the Supreme Lord); viracitamthis universe, which has
been created; khaluindeed; sattva-sargalthough born in the mode
of material goodness; yat-myayby the influence of whose energy;
muita-cetasatheir hearts are bewildered; aO my Lord; daityathe
demons; martya-dayathe human beings and others; kim utawhat to
speak of; avatalways; abhadra-vttinfluenced by the base qualities
of material nature.
O my Lord, I, who am considered to be the best of the demigods, and
Lord Brahm and the great is, headed by Marci, are born of the mode
of goodness. Nonetheless, we are bewildered by Your illusory energy
and cannot understand what this creation is. Aside from us, what is to
be said of others, like the demons and human beings, who are in the
base modes of material nature [rajo-gua and tamo-gua]? How will
they know You?
Factually speaking, even those who are situated in the material mode of
goodness cannot understand the position of the Supreme Personality of
Godhead. What then is to be said of those who are situated in rajo-gua
and tamo-gua, the base qualities of material nature? How can we even

337

imagine the Supreme Personality of Godhead? There are so many


philosophers trying to understand the Absolute Truth, but since they are
situated in the base qualities of material nature and are addicted to so
many bad habits, like drinking, meat-eating, illicit sex and gambling, how
can they conceive of the Supreme Personality of Godhead? For them it is
impossible. For the present day, the pcartrik-vidhi as enunciated by
Nrada Muni is the only hope. rla Rpa Gosvm, therefore, has quoted
the following verse from the Brahma-ymala:
ruti-smti-purdipacartra-vidhi vin
aikntik harer bhaktir
utptyaiva kalpate
"Devotional service of the Lord that ignores the authorized Vedic
literatures like the Upaniads, puras and Nrada-pacartra is simply an
unnecessary disturbance in society." (Bhakti-rasmta-sindhu 51.2.101)
Those who are very advanced in knowledge and are situated in the mode
of goodness follow the Vedic instructions of the ruti and smti and other
religious scriptures, including the pcartrik-vidhi. Without
understanding the Supreme Personality of Godhead in this way, one only
creates a disturbance. In this age of Kali, so many gurus have sprung up,
and because they do not refer to the ruti-smti-purdi-pacartrikavidhi, they are creating a great disturbance in the world in regard to
understanding the Absolute Truth. However, those who follow the
pcartrik-vidhi under the guidance of a proper spiritual master can
understand the Absolute Truth. It is said, pacartrasya ktsnasya vakt tu
bhagavn svayam: the pacartra system is spoken by the Supreme

ruti-smti-purdipacartra-vidhi vin
aikntik harer bhaktir
utptyaiva kalpate
5

"Devotional service of the Lord that ignores the authorized Vedic


literatures like the Upaniads, Puras and Nrada-pacartra is simply
an unnecessary disturbance in society." Bhakti-rasmta-sindhu 1.2.101

338

Personality of Godhead, just like Bhagavad-gt. Vsudeva-ara vidur


ajasaiva: the truth can be understood only by one who has taken shelter
of the lotus feet of Vsudeva.
bahn janmanm ante
jnavn m prapadyate
vsudeva sarvam iti
sa mahtm sudurlabha
"After many births and deaths, he who is actually in knowledge
surrenders unto Me, knowing Me to be the cause of all causes and all that
is. Such a great soul is very rare." (Bg. 7.19) Only those who have
surrendered to the lotus feet of Vsudeva can understand the Absolute
Truth.
vsudeve bhagavati
bhakti-yoga prayojita
janayaty u vairgya
jna ca yad ahaitukam
"By rendering devotional service unto the Personality of Godhead, r
Ka, one immediately acquires causeless knowledge and detachment
from the world." (SB 1.2.7) Therefore, Vsudeva, Bhagavn r Ka,
personally teaches in Bhagavad-gt:
sarva-dharmn parityajya
mm eka araa vraja
"Abandon all varieties of religion and just surrender unto Me." (Bg.
18.66)
bhakty mm abhijnti
yvn ya csmi tattvata
"One can understand the Supreme Personality as He is only by devotional
service." (Bg. 18.55) The Supreme Personality of Godhead is not properly
understood even by Lord iva or Lord Brahm, what to speak of others,
but He can be understood by the process of bhakti-yoga.

339

mayy sakta-man prtha


yoga yujan mad-raya
asaaya samagra m
yath jsyasi tac chu
(Bg. 7.1)
If one practices bhakti-yoga by taking shelter of Vsudeva, Ka, simply
by hearing Vsudeva speak about Himself, one can understand everything
about Him. Indeed, one can understand Him completely (samagram).
TEXT 11
sa tva samhitam ada sthiti-janma-na
bhtehita ca jagato bhava-bandha-mokau
vyur yath viati kha ca carcarkhya
sarva tad-tmakatayvagamo 'varuntse
saYour Lordship; tvamthe Supreme Personality of Godhead;
samhitamwhich has been created (by You); adaof this material
cosmic manifestation; sthiti-janma-namcreation, maintenance and
annihilation; bhtaof the living entities; hitam caand the different
activities or endeavors; jagataof the whole world; bhava-bandhamokauin being implicated and being liberated from material
complications; vyuthe air; yathas; viatienters; khamin the
vast sky; caand; cara-acara-khyamand everything, moving and
nonmoving; sarvameverything; tatthat; tmakataybecause of Your
presence; avagamaeverything is known to You; avaruntseYou are allpervading and therefore know everything.
My Lord, You are the supreme knowledge personified. You know
everything about this creation and its beginning, maintenance and
annihilation, and You know all the endeavors made by the living
entities, by which they are either implicated in this material world or
liberated from it. As the air enters the vast sky and also enters the
bodies of all moving and nonmoving entities, You are present
everywhere, and therefore You are the knower of all.
As stated in the Brahma-sahit:
eko 'py asau racayitu jagad-aa-koi

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yac-chaktir asti jagad-aa-cay yad-anta


antara-stha-paramu-cayntara-stha
govindam di-purua tam aha bhajmi
"I worship the Personality of Godhead, Govinda, who by one of His
plenary portions enters the existence of every universe and every atomic
particle and thus manifests His infinite energy unlimitedly throughout the
material creation." (Bs. 5.35)
nanda-cinmaya-rasa-pratibhvitbhis
tbhir ya eva nija-rpatay kalbhi
goloka eva nivasaty akhiltma-bhto
govindam di-purua tam aha bhajmi
"I worship Govinda, the primeval Lord, who resides in His own realm,
Goloka, with Rdh, who resembles His own spiritual figure and who
embodies the ecstatic potency [hldin]. Their companions are Her
confidantes, who embody extensions of Her bodily form and who are
imbued and permeated with ever-blissful spiritual rasa." (Bs. 5.37)
Although Govinda is always present in His abode (goloka eva nivasati), He
is simultaneously present everywhere. Nothing is unknown to Him, and
nothing can be hidden from Him. The example given here compares the
Lord to the air, which is within the vast sky and within every body but
still is different from everything.
TEXT 12
avatr may d
ramamasya te guai
so 'ha tad draum icchmi
yat te yoid-vapur dhtam
avatrincarnations; mayby me; dhave been seen;
ramamasyawhile You demonstrate Your various pastimes; teof You;
guaiby the manifestations of transcendental qualities; saLord iva;
ahamI; tatthat incarnation; draum icchmiwish to see; yat
which; teof You; yoit-vaputhe body of a woman; dhtamwas
accepted.
My Lord, I have seen all kinds of incarnations You have exhibited by

341

Your transcendental qualities, and now that You have appeared as a


beautiful young woman, I wish to see that form of Your Lordship.
When Lord iva approached Lord Viu, Lord Viu inquired about the
purpose for Lord iva's coming there. Now Lord iva discloses his desire.
He wanted to see the recent incarnation of Mohin-mrti, which Lord
Viu had assumed to distribute the nectar generated from the churning
of the ocean of milk.
TEXT 13
yena sammohit daity
pyit cmta sur
tad didkava yt
para kauthala hi na
yenaby such an incarnation; sammohitwere captivated; daity
the demons; pyitwere fed; caalso; amtamnectar; surthe
demigods; tatthat form; didkavadesiring to see; ytwe have
come here; paramvery much; kauthalamgreat eagerness; hiindeed;
naof ourselves.
My Lord, we have come here desiring to see that form of Your Lordship
which You showed to the demons to captivate them completely and in
this way enable the demigods to drink nectar. I am very eager to see
that form.
TEXT 14
r-uka uvca
evam abhyarthito viur
bhagavn la-pin
prahasya bhva-gambhra
giria pratyabhata
r-uka uvcar ukadeva Gosvm said; evamin this way;
abhyarthitabeing requested; viu bhagavnLord Viu, the
Supreme Personality of Godhead; la-pinby Lord iva, who carries
a trident in his hand; prahasyalaughing; bhva-gambhramwith
serious gravity; giriamunto Lord iva; pratyabhatareplied.

342

ukadeva Gosvm said: When Lord Viu was thus requested by Lord
iva, who carries a trident in his hand, He smiled with gravity and
replied to Lord iva as follows.
The Supreme Personality of Godhead, Viu, is known as Yogevara.
Yatra yogevara ka [Bg. 18.78]. Mystic yogs want to acquire some
power by practicing the yoga system, but Ka, the Supreme Personality
of Godhead, is known as the Supreme Lord of all mystic power. Lord iva
wanted to see the Mohin-mrti, which was captivating the entire world,
and Lord Viu was gravely thinking of how to captivate Lord iva also.
Therefore the word bhva-gambhram is used here. The illusory, material
energy is represented by Durgdev, who is the wife of Gira, or Lord
iva. Durgdev could not captivate Lord iva's mind, but now that Lord
iva wanted to see Lord Viu's feminine form, Lord Viu, by His mystic
power, would assume a form that would captivate even Lord iva.
Therefore Lord Viu was grave and at the same time was smiling.
TEXT 15
r-bhagavn uvca
kauthalya daityn
yoid-veo may dhta
payat sura-kryi
gate pya-bhjane
r-bhagavn uvcathe Supreme Personality of Godhead said;
kauthalyafor the bewildering; daitynmof the demons; yoitveathe form of a beautiful woman; mayby Me; dhtaassumed;
payatseeing that it is necessary for Me; sura-kryifor executing
the interests of the demigods; gatehaving been taken away; pyabhjanethe jug of nectar.
The Supreme Personality of Godhead said: When the demons took
away the jug of nectar, I assumed the form of a beautiful woman to
bewilder them by directly cheating them and thus to act in the interest
of the demigods.
When the Supreme Personality of Godhead assumed the form of the
beautiful woman Mohin-mrti, the demons were certainly captivated, but
the demigods present were not. In other words, those who maintain a

343

demoniac mentality are bewildered by the beauty of a woman, but those


who are advanced in Ka consciousness, or even those on the platform
of goodness, are not bewildered. The Supreme Personality of Godhead
knew that because Lord iva is not an ordinary person, he cannot be
bewildered even by the most beautiful woman. Cupid himself tried to
invoke Lord iva's lusty desires in the presence of Prvat, but Lord iva
was never agitated. Rather, the blazing fire from Lord iva's eyes turned
Cupid to ashes. Therefore, Lord Viu had to think twice about what kind
of beautiful form would bewilder even Lord iva. Consequently He was
smiling gravely, as stated in the previous verse (prahasya bhvagambhram). A beautiful woman generally cannot induce Lord iva to be
lusty, but Lord Viu was considering whether there was any form of
woman who could enchant him.
TEXT 16
tat te 'ha darayiymi
didko sura-sattama
kmin bahu mantavya
sakalpa-prabhavodayam
tatthat; teunto you; ahamI; darayiymishall show; didko
desirous of seeing; sura-sattamaO best of the demigods; kminmof
persons who are very lusty; bahuvery much; mantavyaman object of
adoration; sakalpalusty desires; prabhava-udayamcausing to be
strongly aroused.
O best of the demigods, I shall now show you My form that is very
much appreciated by those who are lusty. Since you want to see that
form, I shall reveal it in your presence.
Lord iva's desiring to see Lord Viu reveal the most attractive and
beautiful form of a woman was certainly a joking affair. Lord iva knew
that he could not be agitated by any so-called beautiful woman. "The
Daityas may have been bewildered," he thought, "but since even the
demigods could not be agitated, what to speak of me, who am the best of
all the demigods?" However, because Lord iva wanted to see Lord
Viu's form as a woman, Lord Viu decided to impersonate a woman
and show him a form that would immediately put him in an ocean of
lusty desires. In effect, therefore, Lord Viu told Lord iva, "I will show

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you My form as a woman, and if you become agitated by lusty desires, do


not blame Me." The attractive features of a woman are appreciated by
those who are affected by lusty desires, but those who are above such
desires, who are on the platform of Ka consciousness, are very difficult
to bewilder. Nonetheless, by the supreme desire of the Personality of
Godhead, everything can be done. This was to be a test of whether Lord
iva could remain unagitated.
TEXT 17
r-uka uvca
iti bruvo bhagavs
tatraivntaradhyata
sarvata craya cakur
bhava ste sahomay
r-uka uvcar ukadeva Gosvm said; itithus; bruvawhile
speaking; bhagavnLord Viu, the Supreme Personality of Godhead;
tatrathere; evaimmediately; antaradhyatadisappeared from the
vision of Lord iva and his associates; sarvataeverywhere; crayan
moving; cakuthe eyes; bhavaLord iva; steremained; sahaumaywith his wife, Um.
ukadeva Gosvm continued: After speaking in this way, the Supreme
Personality of Godhead, Viu, immediately disappeared, and Lord iva
remained there with Um, looking for Him all around with moving eyes.
TEXT 18
tato dadaropavane vara-striya
vicitra-puprua-pallava-drume
vikrat kanduka-llay lasaddukla-paryasta-nitamba-mekhalm
tatathereafter; dadaraLord iva saw; upavanein a nice forest;
vara-striyama very beautiful woman; vicitraof many varieties; pupa
flowers; aruapink; pallavaleaves; drumein the midst of the trees;
vikratmengaged in playing; kandukawith a ball; llayby
pastimes of playing; lasatshining; duklaby a sari; paryastacovered;
nitambaon her hips; mekhalmdressed with a belt.

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Thereafter, in a nice forest nearby, full of trees with reddish-pink leaves


and varieties of flowers, Lord iva saw a beautiful woman playing with
a ball. Her hips were covered with a shining sari and ornamented with a
belt.
TEXT 19
vartanodvartana-kampita-stanapraka-hroru-bharai pade pade
prabhajyamnm iva madhyata calatpada-pravla nayat tatas tata
vartanaby the falling down; udvartanaand springing up; kampita
trembling; stanaof the two breasts; prakabeautiful; hraand of
garlands; uru-bharaibecause of the heavy load; pade padeat every
step; prabhajyamnm ivaas if breaking; madhyatain the middle
portion of the body; calatmoving like that; pada-pravlamfeet reddish
like coral; nayatmmoving; tata tatahere and there.
Because the ball was falling down and bouncing up, as She played with
it Her breasts trembled, and because of the weight of those breasts and
Her heavy flower garlands, Her waist appeared to be all but breaking at
every step, as Her two soft feet, which were reddish like coral, moved
here and there.
TEXT 20
diku bhramat-kanduka-cpalair bha
prodvigna-tryata-lola-locanm
sva-kara-vibhrjita-kualollasatkapola-nllaka-maitnanm
dikuin all directions; bhramatmoving; kandukaof the ball;
cpalairestlessness; bhamnow and then; prodvignafull of
anxieties; traeyes; yatabroad; lolarestless; locanmwith such
eyes; sva-karaon Her own two ears; vibhrjitailluminating;
kualaearrings; ullasatshining; kapolacheeks; nlabluish;
alakawith hair; maitawas decorated; nanmface.
The woman's face was decorated by broad, beautiful, restless eyes,

346

which moved as the ball bounced here and there from Her hand. The
two brilliant earrings on Her ears decorated Her shining cheeks like
bluish reflections, and the hair scattered on Her face made Her even
more beautiful to see.
TEXT 21
lathad dukla kabar ca vicyut
sannahyat vma-karea valgun
vinighnatm anya-karea kanduka
vimohayant jagad-tma-myay
lathatslipping or slackening; duklamthe sari; kabarm caand the
hair on the head; vicyutmbeing slackened and scattered;
sannahyatmtrying to bind; vma-kareawith the left hand; valgun
very beautifully attractive; vinighnatmstriking; anya-kareawith the
right hand; kandukamthe ball; vimohayantmin this way captivating
everyone; jagatthe whole world; tma-myayby the spiritual
potency, the internal energy.
As She played with the ball, the sari covering Her body became loose,
and Her hair scattered. She tried to bind Her hair with Her beautiful left
hand, and at the same time She played with the ball by striking it with
Her right hand. This was so attractive that the Supreme Lord, by His
internal potency, in this way captivated everyone.
In Bhagavad-gt (7.14) it is said, daiv hy e gua-may mama my
duratyay: the external potency of the Supreme Personality of Godhead is
extremely strong. Indeed, everyone is fully captivated by her activities.
Lord ambhu (iva) was not to be captivated by the external potency, but
because Lord Viu wanted to captivate Him also, He exhibited His
internal potency to act the way that His external potency acts to captivate
ordinary living entities. Lord Viu can captivate anyone, even such a
strong personality as Lord ambhu.
TEXT 22
t vkya deva iti kanduka-llayeadvrsphua-smita-visa-kaka-mua
str-prekaa-pratisamkaa-vihvaltm

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ntmnam antika um sva-ga ca veda


tmHer; vkyaafter observing; devaLord ambhu; itiin this way;
kanduka-llayby playing with the ball; atslight; vrby
bashfulness; asphuanot very distinct; smitawith smiling; visa
sent; kaka-muadefeated by the glances; str-prekaaby glancing
at that beautiful woman; pratisamkaaand by constantly being
watched by Her; vihvala-tmwhose mind was agitated; nanot;
tmnamhimself; antike(situated) nearby; ummhis wife, mother
Um; sva-gan caand his associates; vedaLord iva could
understand.
While Lord iva observed the beautiful woman playing with the ball,
She sometimes glanced at him and slightly smiled in bashfulness. As he
looked at the beautiful woman and She watched him, he forgot both
himself and Um, his most beautiful wife, as well as his associates
nearby.
The material bondage of this world is that a beautiful woman can
captivate a handsome man and that a handsome man can captivate a
beautiful woman. Such are the affairs that began when Lord iva observed
the beautiful girl playing with the ball. In such activities, the influence of
Cupid is very prominent. As both parties move their eyebrows and glance
at one another, their lusty desires increase more and more. Such
reciprocations of lusty desire took place between Lord iva and the
beautiful woman, even though Um and Lord iva's associates were by
Lord iva's side. Such is the attraction between man and woman in the
material world. Lord iva was supposed to be above all this attraction, but
he was victimized by the captivating power of Lord Viu. abhadeva
thus explains the nature of lusty attraction:
pusa striy mithun-bhvam eta
tayor mitho hdaya-granthim hu
ato gha-ketra-sutpta-vittair
janasya moho 'yam aha mameti
"The attraction between male and female is the basic principle of material
existence. On the basis of this misconception, which ties together the
hearts of the male and female, one becomes attracted to his body, home,

348

property, children, relatives and wealth. In this way one increases life's
illusions and thinks in terms of 'I and mine.' " (SB 5.5.8) When a man and
woman exchange feelings of lust, both of them are victimized, and thus
they are bound to this material world in various ways.
TEXT 23
tasy kargrt sa tu kanduko yad
gato vidra tam anuvrajat-striy
vsa sastra laghu mruto 'harad
bhavasya devasya kilnupayata
tasyof the beautiful woman; kara-agrtfrom the hand; sathat;
tubut; kandukathe ball; yadwhen; gatahad gone; vidram
far off; tamthat ball; anuvrajatbegan to follow; striyof that
woman; vsathe covering dress; sa-stramwith the belt; laghu
because of being very fine; mrutathe breeze; aharatblew away;
bhavasyawhile Lord iva; devasyathe chief demigod; kilaindeed;
anupayatawas always looking.
When the ball leaped from Her hand and fell at a distance, the woman
began to follow it, but as Lord iva observed these activities, a breeze
suddenly blew away the fine dress and belt that covered her.
TEXT 24
eva t rucirpg
darany manoramm
dv tasy mana cakre
viajjanty bhava kila
evamin this way; tmHer; rucira-apgmpossessing all attractive
features; daranympleasing to see; manorammbeautifully formed;
dvseeing;
tasymupon
Her;
mana
cakrethought;
viajjantymto be attracted by him; bhavaLord iva; kilaindeed.
Thus Lord iva saw the woman, every part of whose body was
beautifully formed, and the beautiful woman also looked at him.
Therefore, thinking that She was attracted to him, Lord iva became
very much attracted to Her.

349

Lord iva was observing every part of the woman's body, and She was also
glancing at him with restless eyes. Thus iva thought that She was also
attracted to him, and now he wanted to touch Her.
TEXT 25
taypahta-vijnas
tat-kta-smara-vihvala
bhavny api payanty
gata-hrs tat-pada yayau
tayby Her; apahtataken away; vijnagood sense; tat-kta
done by Her; smaraby the smiling; vihvalahaving become mad for
Her; bhavnywhile Bhavn, the wife of Lord iva; apialthough;
payantywas seeing all these incidents; gata-hrbereft of all shame;
tat-padamto the place where She was situated; yayauwent.
Lord iva, his good sense taken away by the woman because of lusty
desires to enjoy with Her, became so mad for Her that even in the
presence of Bhavn he did not hesitate to approach Her.
TEXT 26
s tam yntam lokya
vivastr vrit bham
nilyamn vkeu
hasant nnvatihata
sthat woman; tamLord iva; yntamwho was coming near;
lokyaseeing; vivastrShe was naked; vritvery bashful; bham
so much; nilyamnwas hiding; vkeuamong the trees; hasant
smiling; nanot; anvatihatastood in one place.
The beautiful woman was already naked, and when She saw Lord iva
coming toward Her, She became extremely bashful. Thus She kept
smiling, but She hid Herself among the trees and did not stand in one
place.
TEXT 27
tm anvagacchad bhagavn

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bhava pramuitendriya
kmasya ca vaa nta
kareum iva ythapa
tmHer; anvagacchatfollowed; bhagavnLord iva; bhavaknown
as Bhava; pramuita-indriyawhose senses were agitated; kmasyaof
lusty desires; caand; vaamvictimized; ntahaving become;
kareuma female elephant; ivajust as; ythapaa male elephant.
His senses being agitated, Lord iva, victimized by lusty desires, began
to follow Her, just as a lusty elephant follows a she-elephant.
TEXT 28
so 'nuvrajytivegena
ghtvnicchat striyam
kea-bandha upnya
bhubhy pariasvaje
saLord iva; anuvrajyafollowing Her; ati-vegenawith great speed;
ghtvcatching; anicchatmalthough She was not willing to be
caught; striyamthe woman; kea-bandheon the cluster of hair;
upnyadragging Her near; bhubhymwith his arms; pariasvaje
embraced Her.
After following Her with great speed, Lord iva caught Her by the braid
of Her hair and dragged Her near him. Although She was unwilling, he
embraced Her with his arms.
TEXTS 29-30
sopagh bhagavat
kari kari yath
itas tata prasarpant
viprakra-iroruh
tmna mocayitvga
surarabha-bhujntart
prdravat s pthu-ro
my deva-vinirmit

351

sthe woman; upaghbeing captured and embraced; bhagavatby


Lord iva; kariby a male elephant; karia she-elephant; yathas;
ita tatahere and there; prasarpantswirling like a snake;
viprakrascattered; iroruhall the hair on Her head; tmnam
Herself; mocayitvreleasing; agaO King; sura-abhaof the best of
the demigods (Lord iva); bhuja-antartfrom the entanglement in the
midst of the arms; prdravatbegan to run very fast; sShe; pthurobearing very large hips; myinternal potency; deva-vinirmit
exhibited by the Supreme Personality of Godhead.
Being embraced by Lord iva like a female elephant embraced by a
male, the woman, whose hair was scattered, swirled like a snake. O
King, this woman, who had large, high hips, was a woman of yogamy
presented by the Supreme Personality of Godhead. She released Herself
somehow or other from the fond embrace of Lord iva's arms and ran
away.
TEXT 31
tasysau padav rudro
vior adbhuta-karmaa
pratyapadyata kmena
vairieva vinirjita
tasyaof He who is the Supreme Lord; asauLord iva; padavmthe
place; rudraLord iva; vioof Lord Viu; adbhuta-karmaaof
He who acts very wonderfully; pratyapadyatabegan to follow; kmena
by lusty desire; vairi ivaas if by an enemy; vinirjitabeing harassed.
As if harassed by an enemy in the form of lusty desires, Lord iva
followed the path of Lord Viu, who acts very wonderfully and who
had taken the form of Mohin.
Lord iva cannot be victimized by my. Therefore it is to be understood
that Lord iva was being thus harassed by Lord Viu's internal potency.
Lord Viu can perform many wonderful activities through His various
potencies.
parsya aktir vividhaiva ryate
svbhvik jna-bala-kriy ca

352

(vetvatara Upaniad 6.8)


[Cc. Madhya 13.65, purport]
The Supreme Lord has various potencies, by which He can act very
efficiently. To do anything expertly, He doesn't even need to contemplate.
Since Lord iva was being harassed by the woman, it is to be understood
that this was being done not by a woman but by Lord Viu Himself.
TEXT 32
tasynudhvato reta
caskandmogha-retasa
umio ythapasyeva
vsitm anudhvata
tasyaof him (Lord iva); anudhvatawho was following; retathe
semen; caskandadischarged; amogha-retasaof that person whose
discharge of semen never goes in vain; umiamad; ythapasyaof a
male elephant; ivajust like; vsitmto a female elephant able to
conceive pregnancy; anudhvatafollowing.
Just as a maddened bull elephant follows a female elephant who is able
to conceive pregnancy, Lord iva followed the beautiful woman and
discharged semen, even though his discharge of semen never goes in
vain.
TEXT 33
yatra yatrpatan mahy
retas tasya mahtmana
tni rpyasya hemna ca
ketry san mah-pate
yatrawherever; yatraand wherever; apatatfell; mahymon the
surface of the world; retathe semen; tasyaof him; mah-tmanaof
the great personality (Lord iva); tniall those places; rpyasyaof
silver; hemnaof gold; caand; ketrimines; sanbecame; mahpateO King.
O King, wheresoever on the surface of the globe fell the semen of the
great personality of Lord iva, mines of gold and silver later appeared.

353

rla Vivantha Cakravart hkura comments that those who seek gold
and silver can worship Lord iva for material opulences. Lord iva lives
under a bael tree and does not even construct a house in which to dwell,
but although he is apparently poverty-stricken, his devotees are
sometimes opulently endowed with large quantities of silver and gold.
Parkit Mahrja later asks about this, and ukadeva Gosvm replies.
TEXT 34
sarit-sarasu aileu
vanepavaneu ca
yatra kva csann ayas
tatra sannihito hara
saritnear the shores of the rivers; sarasuand near the lakes; aileu
near the mountains; vaneuin the forests; upavaneuin the gardens or
small forests; caalso; yatrawherever; kvaanywhere; caalso;
sanwere exiting; ayagreat sages; tatrathere; sannihitawas
present; haraLord iva.
Following Mohin, Lord iva went everywherenear the shores of the
rivers and lakes, near the mountains, near the forests, near the gardens,
and wherever there lived great sages.
rla Vivantha Cakravart hkura remarks that Mohin-mrti dragged
Lord iva to so many places, especially to where the great sages lived, to
instruct the sages that their Lord iva had become mad for a beautiful
woman. Thus although they were all great sages and saintly persons, they
should not think themselves free, but should remain extremely cautious
about beautiful women. No one should think himself liberated in the
presence of a beautiful woman. The stras enjoin:
mtr svasr duhitr v
nviviktsano bhavet
balavn indriya-grmo
vidvsam api karati
"One should not stay in a solitary place with a woman, even if she be his
mother, sister or daughter, for the senses are so uncontrollably powerful
that in the presence of a woman one may become agitated, even if he is
very learned and advanced." (SB 9.19.17)

354

TEXT 35
skanne retasi so 'payad
tmna deva-myay
jakta npa-reha
sannyavartata kamalt
skannewhen fully discharged; retasithe semen; saLord iva;
apayatsaw; tmnamhis own self; deva-myayby the my of the
Supreme Personality of Godhead; jaktamhad become victimized as a
fool; npa-rehaO best of kings (Mahrja Parkit); sannyavartata
restrained himself further; kamaltfrom illusion.
O Mahrja Parkit, best of kings, when Lord iva had fully discharged
semen, he could see how he himself had been victimized by the illusion
created by the Supreme Personality of Godhead. Thus he restrained
himself from any further my.
Once one is agitated by lusty desires upon seeing a woman, those desires
increase more and more, but when semen is discharged in the act of sex,
the lusty desires diminish. The same principle acted upon Lord iva. He
was allured by the beautiful woman Mohin-mrti, but when his semen
had been fully discharged, he came to his senses and realized how he had
been victimized as soon as he saw the woman in the forest. If one is
trained to protect his semen by observing celibacy, naturally he is not
attracted by the beauty of a woman. If one can remain a brahmacr, he
saves himself so much trouble in material existence. Material existence
means enjoying the pleasure of sexual intercourse (yan maithundighamedhi-sukham [SB 7.9.45]). If one is educated about sex life and is
trained to protect his semen, he is saved from the danger of material
existence.
TEXT 36
athvagata-mhtmya
tmano jagad-tmana
aparijeya-vryasya
na mene tad u hdbhutam
athathus; avagatabeing fully convinced about; mhtmyathe
greatness; tmanaof himself; jagat-tmanaand of the Supreme

355

Personality of Godhead; aparijeya-vryasyawho has unlimited potency;


nanot; menedid consider; tatthe miraculous activities of the
Supreme Personality of Godhead in bewildering him; u hacertainly;
adbhutamas wonderful.
Thus Lord iva could understand his position and that of the Supreme
Personality of Godhead, who has unlimited potencies. Having reached
this understanding, he was not at all surprised by the wonderful way
Lord Viu had acted upon him.
The Supreme Personality of Godhead is known as all-powerful because no
one can excel Him in any activity. In Bhagavad-gt (7.7) the Lord says,
matta paratara nnyat kicid asti dhanajaya: "O conqueror of wealth,
there is no truth superior to Me." No one can equal the Lord or be greater
than Him, for He is the master of everyone. As stated in Caitanyacaritmta (di 5.142), ekale vara ka, ra saba bhtya. The Supreme
Personality of Godhead, Ka, is the only master of everyone, including
even Lord iva, what to speak of others. Lord iva was already aware of
the supreme power of Lord Viu, but when he was actually put into
bewilderment, he felt proud to have such an exalted master.
TEXT 37
tam aviklavam avram
lakya madhusdana
uvca parama-prto
bibhrat sv pauru tanum
tamhim (Lord iva); aviklavamwithout being agitated by the incident
that had taken place; avramwithout being ashamed; lakyaseeing;
madhu-sdanathe Supreme Personality of Godhead, who is known as
Madhusdana, the killer of the demon Madhu; uvcasaid; paramaprtabeing very pleased; bibhratassuming; svmHis own;
paurumoriginal; tanumform.
Seeing Lord iva unagitated and unashamed, Lord Viu
[Madhusdana] was very pleased. Thus He resumed His original form
and spoke as follows.
Although Lord iva was aghast at the potency of Lord Viu, he did not
feel ashamed. Rather, he was proud to be defeated by Lord Viu.

356

Nothing is hidden from the Supreme Personality of Godhead, for He is in


everyone's heart. Indeed, the Lord says in Bhagavad-gt (15.15), sarvasya
cha hdi sannivio matta smtir jnam apohana ca: "I am seated in
everyone's heart, and from Me come remembrance, knowledge and
forgetfulness." Whatever happened had taken place under the direction of
the Supreme Personality of Godhead, and therefore there was no cause to
be sorry or ashamed. Although Lord iva is never defeated by anyone,
when defeated by Lord Viu he felt proud that he had such an exalted
and powerful master.
TEXT 38
r-bhagavn uvca
diy tva vibudha-reha
sv nihm tman sthita
yan me str-rpay svaira
mohito 'py aga myay
r-bhagavn uvcathe Supreme Personality of Godhead said; diyall
auspiciousness; tvamunto you; vibudha-rehaO best of all the
demigods; svmin your own; nihmfixed situation; tmanof your
own self; sthitayou are situated; yatas; meMine; str-rpay
appearance like a woman; svairamsufficiently; mohitaenchanted;
apiin spite of; agaO Lord iva; myayby My potency.
The Supreme Personality of Godhead said: O best of the demigods,
although you have been amply harassed because of My potency in
assuming the form of a woman, you are established in your position.
Therefore, may all good fortune be upon you.
Since Lord iva is the best of the demigods, he is the best of all devotees
(vaiavn yath ambhu). His exemplary character was therefore
praised by the Supreme Personality of Godhead, who gave His
benediction by saying, "May all good fortune be upon you." When a
devotee becomes a little proud, the Supreme Lord sometimes exhibits His
supreme power to dissipate the devotee's misunderstanding. After being
amply harassed by Lord Viu's potency, Lord iva resumed his normal,
unagitated condition. This is the position of a devotee. A devotee should
not be agitated under any circumstances, even in the worst reverses. As
confirmed in Bhagavad-gt (6.22), yasmin sthito na dukhena gurupi

357

viclyate: because of his full faith in the Supreme Personality of Godhead,


a devotee is never agitated, even in the greatest trials. This pridelessness is
possible only for the first-class devotees, of whom Lord ambhu is one.
TEXT 39
ko nu me 'titaren my
viaktas tvad-te pumn
ts tn visjat bhvn
dustarm akttmabhi
kawhat; nuindeed; meMy; atitaretcan surpass; mymillusory
energy; viaktaattached to material sense enjoyment; tvat-teexcept
for you; pumnperson; tnsuch conditions; tnunto the materially
attached persons; visjatmin surpassing; bhvnreactions of material
activities; dustarmvery difficult to surmount; akta-tmabhiby
persons unable to control their senses.
My dear Lord ambhu, who within this material world but you can
surpass My illusory energy? People are generally attached to sense
enjoyment and conquered by its influence. Indeed, the influence of
material nature is very difficult for them to surmount.
Of the three chief demigodsBrahm, Viu and Mahevaraall but
Viu are under the influence of my. In Caitanya-caritmta, they are
described as my, which means "under my's influence." But even
though Lord iva associates with my, he is not influenced. The living
entities are affected by my, but although Lord iva apparently associates
with my, he is not affected. In other words, all living entities within this
material world except for Lord iva are swayed by my. Lord iva is
therefore neither viu-tattva nor jva-tattva. He is between the two.
TEXT 40
seya gua-may my
na tvm abhibhaviyati
may samet klena
kla-rpea bhgaa
sthat insurmountable; iyamthis; gua-mayconsisting of the three
modes of material nature; myillusory energy; nanot; tvmyou;
abhibhaviyatiwill be able to bewilder in the future; maywith Me;

358

sametjoined; klenaeternal time; kla-rpeain the form of time;


bhgaawith her different parts.
The material, external energy [my], who cooperates with Me in
creation and who is manifested in the three modes of nature, will not be
able to bewilder you any longer.
When Lord iva was present, his wife, Durg, was also there. Durg works
in cooperation with the Supreme Personality of Godhead in creating the
cosmic manifestation. The Lord says in Bhagavad-gt (9.10),
maydhyakea prakti syate sacarcaram: "The material energy
[prakti] works under My direction, O son of Kunt, and is producing all
moving and unmoving beings." Prakti is Durg.
si-sthiti-pralaya-sdhana-aktir ek
chyeva yasya bhuvanni bibharti durg
[Bs. 5.44]
The entire cosmos is created by Durg in cooperation with Lord Viu in
the form of kla, time. Sa kata lokn nu sj. Sa im lokn asjata. This
is the version of the Vedas (Aitareya Upaniad 1.1.1-2). My happens to
be the wife of Lord iva, and thus Lord iva is in association with my,
but Lord Viu here assures Lord iva that this my will no longer be
able to captivate him.
TEXT 41
r-uka uvca
eva bhagavat rjan
rvatskena sat-kta
mantrya ta parikramya
sagaa svlaya yayau
r-uka uvcar ukadeva Gosvm said; evamthus; bhagavatby
the Supreme Personality of Godhead; rjanO King; rvatsa-akena
who always carries the mark of rvatsa on His breast; sat-ktabeing
very much applauded; mantryataking permission from; tamHim;
parikramyacircumambulating; sa-gaawith his associates; svalayamto his own abode; yayauwent back.

359

ukadeva Gosvm said: O King, having thus been praised by the


Supreme Personality, who bears the mark of rvatsa on His chest, Lord
iva circumambulated Him. Then, after taking permission from Him,
Lord iva returned to his abode, Kailsa, along with his associates.
rla Vivantha Cakravart hkura remarks that when Lord iva was
offering obeisances unto Lord Viu, Lord Viu arose and embraced
him. Therefore the word rvatskena is used here. The mark of rvatsa
adorns the chest of Lord Viu, and therefore when Lord Viu embraced
Lord iva while being circumambulated, the rvatsa mark touched Lord
iva's bosom.
TEXT 42
tma-bht t my
bhavn bhagavn bhava
sammatm i-mukhyn
prtycatha bhrata
tma-aa-bhtma potency of the Supreme Soul; tmunto her;
mymthe illusory energy; bhavnmwho is the wife of Lord iva;
bhagavnthe powerful; bhavaLord iva; sammatmaccepted; imukhynmby the great sages; prtyin jubilation; caabegan to
address; athathen; bhrataO Mahrja Parkit, descendant of
Bharata.
O descendant of Bharata Mahrja, Lord iva, in jubilation, then
addressed his wife, Bhavn, who is accepted by all authorities as the
potency of Lord Viu.
TEXT 43
ayi vyapayas tvam ajasya my
parasya pusa para-devaty
aha kalnm abho 'pi muhye
yayvao 'nye kim utsvatantr
ayioh; vyapayahave seen; tvamyou; ajasyaof the unborn;
mymthe illusory energy; parasya pusaof the Supreme Person;
para-devatythe Absolute Truth; ahammyself; kalnmof plenary
portions; abhathe chief; apialthough; muhyebecame bewildered;

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yayby her; avaaimperceptibly; anyeothers; kim utawhat to


speak of; asvatantrfully dependent on my.
Lord iva said: O Goddess, you have now seen the illusory energy of
the Supreme Personality of Godhead, who is the unborn master of
everyone. Although I am one of the principal expansions of His
Lordship, even I was illusioned by His energy. What then is to be said
of others, who are fully dependent on my?
TEXT 44
ya mm apcchas tvam upetya yogt
sam-sahasrnta uprata vai
sa ea skt purua puro
na yatra klo viate na veda
yamabout whom; mmfrom me; apcchainquired; tvamyou;
upetyacoming near me; yogtfrom performing mystic yoga; sam
years; sahasra-anteat the end of one thousand; upratamceasing;
vaiindeed; saHe; eahere is; sktdirectly; puruathe
Supreme Person; purathe original; nanot; yatrawhere; kla
eternal time; viatecan enter; nanor; vedathe Vedas.
When I finished performing mystic yoga for one thousand years, you
asked me upon whom I was meditating. Now, here is that Supreme
Person to whom time has no entrance and who the Vedas cannot
understand.
Eternal time enters anywhere and everywhere, but it cannot enter the
kingdom of god. Nor can the Vedas understand the Supreme Personality
of Godhead. This is an indication of the Lord's being omnipotent,
omnipresent and omniscient.
TEXT 45
r-uka uvca
iti te 'bhihitas tta
vikrama rga-dhanvana
sindhor nirmathane yena
dhta phe mahcala

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r-uka uvcar ukadeva Gosvm said; itithus; teunto you;


abhihitaexplained; ttamy dear King; vikramaprowess; rgadhanvanaof the Supreme Personality of Godhead, who carries the
rga bow; sindhoof the ocean of milk; nirmathanein the churning;
yenaby whom; dhtawas held; pheon the back; mah-acala
the great mountain.
ukadeva Gosvm said: My dear King, the person who bore the great
mountain on His back for the churning of the ocean of milk is the same
Supreme Personality of Godhead, known as rga-dhanv. I have now
described to you His prowess.
TEXT 46
etan muhu krtayato 'nuvato
na riyate jtu samudyama kvacit
yad uttamaloka-gunuvarana
samasta-sasra-parirampaham
etatthis narration; muhuconstantly; krtayataof one who chants;
anuvataand also hears; nanot; riyateannihilated; jtuat any
time; samudyamathe endeavor; kvacitat any time; yatbecause;
uttamalokaof the Supreme Personality of Godhead; guaanuvaranamdescribing the transcendental qualities; samastaall;
sasraof material existence; pariramamisery; apahamfinishing.
The endeavor of one who constantly hears or describes this narration of
the churning of the ocean of milk will never be fruitless. Indeed,
chanting the glories of the Supreme Personality of Godhead is the only
means to annihilate all sufferings in this material world.
TEXT 47
asad-aviayam aghri bhva-gamya prapannn
amtam amara-varyn ayat sindhu-mathyam
kapaa-yuvati-veo mohayan ya surrs
tam aham upastn kma-pra nato 'smi
asat-aviayamnot understood by the atheists; aghrimunto the lotus
feet of the Supreme Personality of Godhead; bhva-gamyamunderstood

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by devotees; prapannnfully surrendered; amtamthe nectar; amaravarynonly unto the demigods; ayatgave to drink; sindhumathyamproduced from the ocean of milk; kapaa-yuvati-vea
appearing as a false young girl; mohayancaptivating; yaHe who;
sura-arnthe enemies of the demigods; tamunto Him; ahamI;
upastnmof the devotees; kma-pramwho fulfills all desires; nata
asmiI offer my respectful obeisances.
Assuming the form of a young woman and thus bewildering the
demons, the Supreme Personality of Godhead distributed to His
devotees, the demigods, the nectar produced from the churning of the
ocean of milk. Unto that Supreme Personality of Godhead, who always
fulfills the desires of His devotees, I offer my respectful obeisances.
The instruction of this narration concerning the churning of the milk
ocean is clearly manifested by the Supreme Personality of Godhead.
Although He is equal to everyone, because of natural affection He favors
His devotees. The Lord says in Bhagavad-gt (9.29):
samo 'ha sarva-bhteu
na me dveyo 'sti na priya
ye bhajanti tu m bhakty
mayi te teu cpy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever
renders service unto Me in devotion is a friend, is in Me, and I am also a
friend to him." This partiality of the Supreme Personality of Godhead is
natural. A person cares for his children not because of partiality but in a
reciprocation of love. The children depend on the father's affection, and
the father affectionately maintains the children. Similarly, because
devotees do not know anything but the lotus feet of the Lord, the Lord is
always prepared to give protection to His devotees and fulfill their desires.
He therefore says, kaunteya pratijnhi na me bhakta praayati: [Bg.
9.31] "O son of Kunt, declare it boldly that My devotee never perishes."
Thus end the Bhaktivedanta purports of the Eighth Canto, Twelfth Chapter, of
the rmad-Bhgavatam, entitled "The Mohin-mrti Incarnation Bewilders
Lord iva."

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13. Description of Future Manus

Of the fourteen Manus, six Manus have already been described. Now, this
chapter will consecutively describe each Manu from the seventh to the
fourteenth.
The seventh Manu, who is the son of Vivasvn, is known as rddhadeva.
He has ten sons, named Ikvku, Nabhaga, Dha, aryti, Nariyanta,
Nbhga, Dia, Tara, Padhra and Vasumn. In this manvantara, or
reign of Manu, among the demigods are the dityas, Vasus, Rudras,
Vivedevas, Maruts, Avin-kumras and bhus. The king of heaven,
Indra, is known as Purandara, and the seven sages are known as Kayapa,
Atri, Vasiha, Vivmitra, Gautama, Jamadagni and Bharadvja. During
this period of Manu, the Supreme Personality of Godhead Viu appears
from the womb of Aditi in His incarnation as the son of Kayapa.
In the period of the eighth Manu, the Manu is Svari. His sons are
headed by Nirmoka, and among the demigods are the Sutaps. Bali, the
son of Virocana, is Indra, and Glava and Paraurma are among the
seven sages. In this age of Manu, the incarnation of the Supreme
Personality of Godhead appears as Srvabhauma, the son of Devaguhya
and Sarasvat.
In the period of the ninth Manu, the Manu is Daka-svari. His sons are
headed by Bhtaketu, and among the demigods are the Marcigarbhas.
Adbhuta is Indra, and among the seven sages is Dyutimn. In this period
of Manu, the incarnation abha is born of yumn and Ambudhr.
In the period of the tenth Manu, the Manu is Brahma-svari. Among his
sons is Bhriea, and the seven sages are Havimn and others. Among
the demigods are the Suvsanas, and ambhu is Indra. The incarnation in
this period of Manu is Vivaksena, who is a friend of ambhu and who is
born from the womb of Vic in the house of a brhmaa named
Vivasra.
In the period of the eleventh Manu, the Manu is Dharma-svari, who has
ten sons, headed by Satyadharma. Among the demigods are the
Vihagamas, Indra is known as Vaidhta, and the seven sages are Arua
and others. In this manvantara, the incarnation is Dharmasetu, who is

364

born of Vaidht and ryaka.


In the period of the twelfth Manu, the Manu is Rudra-svari, whose sons
are headed by Devavn. The demigods are the Haritas and others, Indra is
tadhm, and the seven sages are Tapomrti and others. The incarnation
in this manvantara is Sudhm, or Svadhm, who is born from the womb
of Sunt. His father's name is Satyasah.
In the period of the thirteenth Manu, the Manu is Deva-svari. Among
his sons is Citrasena, the demigods are the Sukarms and others, Indra is
Divaspati, and Nirmoka is among the sages. The manvantara-avatra is
Yogevara, who is born of Devahotra and Bhat.
In the period of the fourteenth Manu, the Manu is Indra-svari. Among
his sons are Uru and Gambhra, the demigods are the Pavitras and others,
Indra is uci, and among the sages are Agni and Bhu. The incarnation of
this manvantara is known as Bhadbhnu. He is born of Satryaa from
the womb of Vitn.
The total duration of the periods ruled by these Manus is calculated to be
one thousand catur-yugas, or 4,300,000 times 1,000 years.
TEXT 1
r-uka uvca
manur vivasvata putra
rddhadeva iti ruta
saptamo vartamno yas
tad-apatyni me u
r-uka uvcar ukadeva Gosvm said; manuManu; vivasvata
of the sun-god; putrason; rddhadevaas rddhadeva; itithus;
rutaknown, celebrated; saptamaseventh; vartamnaat the
present moment; yahe who; tathis; apatynichildren; mefrom
me; ujust hear.
ukadeva Gosvm said: The present Manu, who is named rddhadeva,
is the son of Vivasvn, the predominating deity on the sun planet.
rddhadeva is the seventh Manu. Now please hear from me as I
describe his sons.
TEXTS 2-3
ikvkur nabhaga caiva

365

dha arytir eva ca


nariyanto 'tha nbhga
saptamo dia ucyate
tara ca padhra ca
daamo vasumn smta
manor vaivasvatasyaite
daa-putr parantapa
ikvkuIkvku;
nabhagaNabhaga;
caalso;
evaindeed;
dhaDha;
arytiaryti;
evacertainly;
caalso;
nariyantaNariyanta; athaas well as; nbhgaNbhga;
saptamathe seventh one; diaDia; ucyateis so celebrated;
tara caand Tara; padhra caand Padhra; daamathe tenth
one;
vasumnVasumn;
smtaknown;
manoof
Manu;
vaivasvatasyaof Vaivasvata; eteall these; daa-putrten sons;
parantapaO King.
O King Parkit, among the ten sons of Manu are Ikvku, Nabhaga,
Dha, aryti, Nariyanta and Nbhga. The seventh son is known as
Dia. Then come Tara and Padhra, and the tenth son is known as
Vasumn.
TEXT 4
dity vasavo rudr
vivedev marud-ga
avinv bhavo rjann
indras te purandara
ditythe dityas; vasavathe Vasus; rudrthe Rudras;
vivedevthe Vivedevas; marut-gaand the Maruts; avinauthe
two Avin brothers; bhavathe bhus; rjanO King; indrathe
king of heaven; temof them; purandaraPurandara.
In this manvantara, O King, the dityas, the Vasus, the Rudras, the
Vivedevas, the Maruts, the two Avin-kumra brothers and the bhus
are the demigods. Their head king [Indra] is Purandara.

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TEXT 5
kayapo 'trir vasiha ca
vivmitro 'tha gautama
jamadagnir bharadvja
iti saptaraya smt
kayapaKayapa;
atriAtri;
vasihaVasiha;
caand;
vivmitraVivmitra; athaas well as; gautamaGautama;
jamadagniJamadagni; bharadvjaBharadvja; itithus; saptaayathe seven sages; smtcelebrated.
Kayapa, Atri, Vasiha, Vivmitra, Gautama,
Bharadvja are known as the seven sages.

Jamadagni

and

TEXT 6
atrpi bhagavaj-janma
kayapd aditer abht
ditynm avarajo
viur vmana-rpa-dhk
atrain this Manu's reign; apicertainly; bhagavat-janmaappearance
of the Supreme Personality of Godhead; kayaptby Kayapa Muni;
aditeof mother Aditi; abhtbecame possible; ditynmof the
dityas; avara-jathe youngest; viuLord Viu Himself; vmanarpa-dhkappearing as Lord Vmana.
In this manvantara, the Supreme Personality of Godhead appeared as
the youngest of all the dityas, known as Vmana, the dwarf. His father
was Kayapa and His mother Aditi.
TEXT 7
sakepato mayoktni
sapta-manvantari te
bhaviyy atha vakymi
vio aktynvitni ca
sakepatain brief; mayby me; uktniexplained; saptaseven;
manu-antarichanges of Manu; teunto you; bhaviyithe future

367

Manus; athaalso; vakymiI shall speak; vioof Lord Viu;


akty anvitniempowered by the energy; caalso.
I have briefly explained to you the position of the seven Manus. Now I
shall describe the future Manus, along with the incarnations of Lord
Viu.
TEXT 8
vivasvata ca dve jye
vivakarma-sute ubhe
saj chy ca rjendra
ye prg abhihite tava
vivasvataof Vivasvn; caalso; dvetwo; jyewives; vivakarmasutethe two daughters of Vivakarm; ubheboth of them; saj
Saj; chyChy; caand; rja-indraO King; yeboth of whom;
prkbefore; abhihitedescribed; tavaunto you.
O King, I have previously described [in the Sixth Canto] the two
daughters of Vivakarm, named Saj and Chy, who were the first
two wives of Vivasvn.
TEXT 9
tty vaavm eke
ts saj-suts traya
yamo yam rddhadeva
chyy ca sut chu
ttymthe third wife; vaavmVaav; ekesome people; tsmof
all three wives; saj-sut trayathree issues of Saj; yamaone
son named Yama; yamYam, a daughter; rddhadevarddhadeva,
another son; chyyof Chy; caand; sutnthe sons; ujust
hear about.
It is said that the sun-god had a third wife, named Vaav. Of the three
wives, the wife named Saj had three children-Yama, Yam and
rddhadeva. Now let me describe the children of Chy.

368

TEXT 10
svaris tapat kany
bhry savaraasya y
anaicaras ttyo 'bhd
avinau vaavtmajau
svariSvari; tapatTapat; kanythe daughter; bhrythe
wife; savaraasyaof King Savaraa; yshe who; anaicara
anaicara; ttyathe third issue; abhttook birth; avinauthe two
Avin-kumras; vaav-tma-jauthe sons of the wife known as Vaav.
Chy had a son named Svari and a daughter named Tapat, who
later became the wife of King Savaraa. Chy's third child is known
as anaicara [Saturn]. Vaav gave birth to two sons, namely the
Avin brothers.
TEXT 11
aame 'ntara yte
svarir bhavit manu
nirmoka-virajaskdy
svari-tanay npa
aamethe eighth; antareManu's period; ytewhen arrived;
svariSvari; bhavitwill become; manuthe eighth Manu;
nirmokaNirmoka; virajaska-dyVirajaska and others; svariof
Svari; tanaythe sons; npaO King.
O King, when the period of the eighth Manu arrives, Svari will
become the Manu. Nirmoka and Virajaska will be among his sons.
The present reign is that of Vaivasvata Manu. According to astronomical
calculations, we are now in the twenty-eighth yuga of Vaivasvata Manu.
Each Manu lives for seventy-one yugas, and fourteen such Manus rule in
one day of Lord Brahm. We are now in the period of Vaivasvata Manu,
the seventh Manu, and the eighth Manu will come into existence after
many millions of years. But ukadeva Gosvm, having heard from
authorities, foretells that the eighth Manu will be Svari and that
Nirmoka and Virajaska will be among his sons. stra can foretell what
will happen millions and millions of years in the future.

369

TEXT 12
tatra dev sutapaso
viraj amtaprabh
te virocana-suto
balir indro bhaviyati
tatrain that period of Manu; devthe demigods; sutapasathe
Sutaps; virajthe Virajas; amtaprabhthe Amtaprabhas; tem
of them; virocana-sutathe son of Virocana; baliMahrja Bali;
indrathe king of heaven; bhaviyatiwill become.
In the period of the eighth Manu, among the demigods will be the
Sutaps, the Virajas and the Amtaprabhas. The king of the demigods,
Indra, will be Bali Mahrja, the son of Virocana.
TEXT 13
dattvem ycamnya
viave ya pada-trayam
rddham indra-pada hitv
tata siddhim avpsyati
dattvgiving in charity; immthis entire universe; ycamnyawho
was begging from him; viaveunto Lord Viu; yaBali Mahrja;
pada-trayamthree paces of land; rddhamachieved; indra-padamthe
post of Indra; hitvgiving up; tatathereafter; siddhimperfection;
avpsyatiwill achieve.
Bali Mahrja gave a gift of three paces of land to Lord Viu, and
because of this charity he lost all the three worlds. Later, however,
when Lord Viu is pleased because of Bali's giving everything to Him,
Bali Mahrja will achieve the perfection of life.
In Bhagavad-gt (7.3) it is stated, manuy sahasreu kacid yatati
siddhaye: out of many millions of people, one may attempt to achieve
success in life. This success is explained here. Rddham indra-pada hitv
tata siddhim avpsyati. Siddhi consists of achieving the favor of Lord
Viu, not the yoga-siddhis. The yoga-siddhis-aim, laghim, mahim,
prpti, prkmya, itva, vaitva and kmvasyitare temporary. The
ultimate siddhi is to achieve the favor of Lord Viu.

370

TEXT 14
yo 'sau bhagavat baddha
prtena sutale puna
niveito 'dhike svargd
adhunste sva-r iva
yaBali Mahrja; asauhe; bhagavatby the Personality of Godhead;
baddhabound; prtenabecause of favor; sutalein the kingdom of
Sutala; punaagain; niveitasituated; adhikemore opulent;
svargtthan the heavenly planets; adhunat the present moment;
steis situated; sva-r ivaequal to the position of Indra.
With great affection, the Personality of Godhead bound Bali and then
installed him in the kingdom of Sutala, which is more opulent than the
heavenly planets. Mahrja Bali now resides on that planet and is more
comfortably situated than Indra.
TEXTS 15-16
glavo dptimn rmo
droa-putra kpas tath
yaga pitsmka
bhagavn bdaryaa
ime saptarayas tatra
bhaviyanti sva-yogata
idnm sate rjan
sve sva rama-maale
glavaGlava; dptimnDptimn; rmaParaurma; droaputrathe son of Drocrya, namely Avatthm; kpaKpcrya;
tathas well; yagayaga; pit asmkamour father;
bhagavnthe incarnation of Godhead; bdaryaaVysadeva; ime
all of them; sapta-ayathe seven sages; tatrain the eighth
manvantara; bhaviyantiwill become; sva-yogataas a result of their
service to the Lord; idnmat the present moment; satethey are all
existing; rjanO King; sve svein their own; rama-maale
different hermitages.
O King, during the eighth manvantara, the great personalities Glava,

371

Dptimn, Paraurma, Avatthm, Kpcrya, yaga and our


father, Vysadeva, the incarnation of Nryaa, will be the seven sages.
For the present, they are all residing in their respective ramas.
TEXT 17
devaguhyt sarasvaty
srvabhauma iti prabhu
sthna purandard dhtv
balaye dsyatvara
devaguhytfrom His father, Devaguhya; sarasvatymin the womb of
Sarasvat; srvabhaumaSrvabhauma; itithus; prabhuthe master;
sthnamplace; purandartfrom Lord Indra; htvtaking away by
force; balayeunto Bali Mahrja; dsyatiwill give; varathe
master.
In the eighth manvantara, the greatly powerful Personality of Godhead
Srvabhauma will take birth. His father will be Devaguhya, and His
mother will be Sarasvat. He will take the kingdom away from
Purandara [Lord Indra] and give it to Bali Mahrja.
TEXT 18
navamo daka-svarir
manur varua-sambhava
bhtaketur dptaketur
ity dys tat-sut npa
navamaninth; daka-svariDaka-svari; manuthe Manu;
varua-sambhavaborn as the son of Varua; bhtaketuBhtaketu;
dptaketuDptaketu; itithus; dyand so on; tathis; sut
sons; npaO King.
O King, the ninth Manu will be Daka-svari, who is born of Varua.
Among his sons will be Bhtaketu, and Dptaketu.
TEXT 19
pr-marcigarbhdy

372

dev indro 'dbhuta smta


dyutimat-pramukhs tatra
bhaviyanty ayas tata
prthe Pras; marcigarbhathe Marcigarbhas; dylike that;
devthe demigods; indrathe king of heaven; adbhutaAdbhuta;
smtaknown; dyutimatDyutimn; pramukhheaded by; tatrain
that ninth period of Manu; bhaviyantiwill become; ayathe seven
is; tatathen.
In this ninth manvantara, the Pras and Marcigarbhas will be among
the demigods. The king of heaven, Indra, will be named Adbhuta, and
Dyutimn will be among the seven sages.
TEXT 20
yumato 'mbudhrym
abho bhagavat-kal
bhavit yena sarddh
tri-lok bhokyate 'dbhuta
yumataof the father, yumn; ambudhrymin the womb of the
mother, Ambudhr; abhaabha; bhagavat-kala partial
incarnation of the Supreme Personality of Godhead; bhavitwill be;
yenaby whom; sarddhmall-opulent; tri-lokmthe three worlds;
bhokyatewill enjoy; adbhutathe Indra of the name Adbhuta.
abhadeva, a partial incarnation of the Supreme Personality of
Godhead, will take birth from his father, yumn, and his mother,
Ambudhr. He will enable the Indra named Adbhuta to enjoy the
opulence of the three worlds.
TEXT 21
daamo brahma-svarir
upaloka-suto manu
tat-sut bhriedy
havimat pramukh dvij
daamathe tenth Manu; brahma-svariBrahma-svari; upaloka-

373

sutaborn of Upaloka; manuwill be Manu; tat-suthis sons;


bhriea-dyBhriea
and
others;
havimatHavimn;
pramukhheaded by; dvijthe seven sages.
The son of Upaloka known as Brahma-svari will be the tenth Manu.
Bhriea will be among his sons, and the brhmaas headed by
Havimn will be the seven sages.
TEXT 22
havimn sukta satyo
jayo mrtis tad dvij
suvsana-viruddhdy
dev ambhu surevara
havimnHavimn; suktaSukta; satyaSatya; jayaJaya;
mrtiMrti; tadat that time; dvijthe seven sages; suvsanathe
Suvsanas; viruddhathe Viruddhas; dyand so on; devthe
demigods; ambhuambhu; sura-varaIndra, king of the demigods.
Havimn, Sukta, Satya, Jaya, Mrti and others will be the seven sages,
the Suvsanas and Viruddhas will be among the demigods, and ambhu
will be their king, Indra.
TEXT 23
vivakseno vicy tu
ambho sakhya kariyati
jta svena bhagavn
ghe vivasjo vibhu
vivaksenaVivaksena; vicymin the womb of Vic; tuthen;
ambhoof ambhu; sakhyamfriendship; kariyatiwill create;
jtabeing born; sva-aenaby a plenary portion; bhagavnthe
Supreme Personality of Godhead; ghein the home; vivasjaof
Vivasra; vibhuthe supremely powerful Lord.
In the home of Vivasra, a plenary portion of the Supreme
Personality of Godhead will appear from the womb of Vic as the
incarnation known as Vivaksena. He will make friends with ambhu.

374

TEXT 24
manur vai dharma-svarir
ekdaama tmavn
angats tat-sut ca
satyadharmdayo daa
manuthe Manu; vaiindeed; dharma-svariDharmasvari;
ekdaamaeleventh; tmavnthe controller of the senses; angat
will come in the future; tathis; sutsons; caand; satyadharmadayaSatyadharma and others; daaten.
In the eleventh manvantara, the Manu will be Dharma-svari, who will
be extremely learned in spiritual knowledge. From him there will come
ten sons, headed by Satyadharma.
TEXT 25
vihagam kmagam
nirvarucaya sur
indra ca vaidhtas tem
aya crudaya
vihagamthe
Vihagamas;
kmagamthe
Kmagamas;
nirvarucayathe Nirvarucis; surthe demigods; indrathe
king of heaven, Indra; caalso; vaidhtaVaidhta; temof them;
ayathe seven sages; caalso; arua-dayaheaded by Arua.
The Vihagamas, Kmagamas, Nirvarucis and others will be the
demigods. The king of the demigods, Indra, will be Vaidhta, and the
seven sages will be headed by Arua.
TEXT 26
ryakasya sutas tatra
dharmasetur iti smta
vaidhty harer aas
tri-lok dhrayiyati
ryakasyaof ryaka; sutathe son; tatrain that period (the eleventh
manvantara); dharmasetuDharmasetu; itithus; smtacelebrated;

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vaidhtymfrom the mother, Vaidht; hareof the Supreme


Personality of Godhead; aaa partial incarnation; tri-lokmthe
three worlds; dhrayiyatiwill rule.
The son of ryaka known as Dharmasetu, a partial incarnation of the
Supreme Personality of Godhead, will appear from the womb of
Vaidht, the wife of ryaka, and will rule the three worlds.
TEXT 27
bhavit rudra-svar
rjan dvdaamo manu
devavn upadeva ca
devarehdaya sut
bhavitwill appear; rudra-svariRudra-svari; rjanO King;
dvdaamathe twelfth; manuManu; devavnDevavn; upadeva
Upadeva; caand; devarehaDevareha; dayasuch persons;
sutsons of the Manu.
O King, the twelfth Manu will be named Rudra-svari. Devavn,
Upadeva and Devareha will be among his sons.
TEXT 28
tadhm ca tatrendro
dev ca haritdaya
aya ca tapomrtis
tapasvy gndhrakdaya
tadhmtadhm; caalso; tatrain that period; indrathe king of
heaven; devthe demigods; caand; harita-dayaheaded by the
Haritas; aya caand the seven sages; tapomrtiTapomrti;
tapasvTapasv; gndhrakagndhraka; dayaand so on.
In this manvantara, the name of Indra will be tadhm, and the
demigods will be headed by the Haritas. Among the sages will be
Tapomrti, Tapasv and gndhraka.
TEXT 29

376

svadhmkhyo harer aa
sdhayiyati tan-mano
antara satyasahasa
sunty suto vibhu
svadhm-khyaSvadhm; hare aaa partial incarnation of the
Supreme Personality of Godhead; sdhayiyatiwill rule; tat-manoof
that Manu; antaramthe manvantara; satyasahasaof Satyasah;
suntyof Sunt; sutathe son; vibhumost powerful.
From the mother named Sunt and the father named Satyasah will
come Svadhm, a partial incarnation of the Supreme Personality of
Godhead. He will rule that manvantara.
TEXT 30
manus trayodao bhvyo
deva-svarir tmavn
citrasena-vicitrdy
deva-svari-dehaj
manuthe Manu; trayodaathirteenth; bhvyawill become; devasvariDeva-svari; tmavnwell advanced in spiritual knowledge;
citrasenaCitrasena; vicitra-dyand others, like Vicitra; devasvariof Deva-svari; deha-jsons.
The thirteenth Manu will be named Deva-svari, and he will be very
advanced in spiritual knowledge. Among his sons will be Citrasena and
Vicitra.
TEXT 31
dev sukarma-sutrmasaj indro divaspati
nirmoka-tattvadardy
bhaviyanty ayas tad
devthe demigods; sukarmathe Sukarms; sutrma-sajand
the Sutrmas; indrathe king of heaven; divaspatiDivaspati;
nirmokaNirmoka; tattvadara-dyand others, like Tattvadara;

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bhaviyantiwill become; ayathe seven sages; tadat that time.


In the thirteenth manvantara, the Sukarms and Sutrmas will be
among the demigods, Divaspati will be the king of heaven, and Nirmoka
and Tattvadara will be among the seven sages.
TEXT 32
devahotrasya tanaya
upahart divaspate
yogevaro harer ao
bhaty sambhaviyati
devahotrasyaof Devahotra; tanayathe son; upahartthe benefactor;
divaspateof Divaspati, the Indra at that time; yoga-varaYogevara,
the master of mystic powers; hare aaa partial representation of the
Supreme Personality of Godhead; bhatymin the womb of his mother,
Bhat; sambhaviyatiwill appear.
The son of Devahotra known as Yogevara will appear as a partial
incarnation of the Supreme Personality of Godhead. His mother's name
will be Bhat. He will perform activities for the welfare of Divaspati.
TEXT 33
manur v indra-svari
caturdaama eyati
uru-gambhra-budhdy
indra-svari-vryaj
manuthe
Manu;
veither;
indra-svariIndra-svari;
caturdaamafourteenth; eyatiwill become; uruUru; gambhra
Gambhra; budha-dyand others, such as Budha; indra-svariof
Indra-svari; vrya-jborn of the semen.
The name of the fourteenth Manu will be Indra-svari. He will have
sons like Uru, Gambhra and Budha.
TEXT 34
pavitr cku dev

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ucir indro bhaviyati


agnir bhu uci uddho
mgadhdys tapasvina
pavitrthe Pavitras; ckuthe Ckuas; devthe demigods;
uciuci; indrathe king of heaven; bhaviyatiwill become;
agniAgni; bhuBhu; uciuci; uddhauddha; mgadha
Mgadha; dyand so on; tapasvinathe sages.
The Pavitras and Ckuas will be among the demigods, and uci will
be Indra, the king of heaven. Agni, Bhu, uci, uddha, Mgadha and
others of great austerity will be the seven sages.
TEXT 35
satryaasya tanayo
bhadbhnus tad hari
vitny mahrja
kriy-tantn vityit
satryaasyaof
Satryaa;
tanayathe
son;
bhadbhnu
Bhadbhnu; tadat that time; harithe Supreme Personality of
Godhead; vitnymin the womb of Vitn; mah-rjaO King; kriytantnall spiritual activities; vityitwill perform.
O King Parkit, in the fourteenth manvantara the Supreme Personality
of Godhead will appear from the womb of Vitn, and His father's name
will be Satryaa. This incarnation will be celebrated as Bhadbhnu,
and He will administer spiritual activities.
TEXT 36
rja caturdaaitni
tri-klnugatni te
proktny ebhir mita kalpo
yuga-shasra-paryaya
rjanO King; caturdaafourteen; etniall these; tri-klathe three
periods of time (past, present and future); anugatnicovering; teto
you; proktnidescribed; ebhiby these; mitaestimated; kalpa

379

one day of Brahm; yuga-shasraone thousand cycles of four yugas;


paryayaconsisting of.
O King, I have now described to you the fourteen Manus appearing in
the past, present and future. The total duration of time ruled by these
Manus is one thousand yuga cycles. This is called a kalpa, or one day of
Lord Brahm.

Thus end the Bhaktivedanta purports of the Eighth Canto, Thirteenth


Chapter, of the rmad-Bhgavatam, entitled "Description of Future Manus."

380

14. The System of Universal Management

This chapter describes the duties allotted to Manu by the Supreme


Personality of Godhead. All the Manus, as well as their sons, the sages,
the demigods and the Indras, act under the orders of various incarnations
of the Supreme Personality of Godhead. At the end of every catur-yuga,
consisting of Satya-yuga, Dvpara-yuga, Tret-yuga and Kali-yuga, the
sages, acting under the orders of the Supreme Personality of Godhead,
distribute the Vedic knowledge and thus reinstate eternal religious
principles. Manu's duty is to reestablish the system of religion. Manu's
sons execute Manu's orders, and thus the entire universe is maintained by
Manu and his descendants. The Indras are various rulers of the heavenly
planets. Assisted by the demigods, they rule the three worlds. The
Supreme Personality of Godhead also appears as incarnations in different
yugas. He appears as Sanaka, Santana, Yjavalkya, Datttreya and
others, and thus He gives instructions in spiritual knowledge, prescribed
duties, principles of mystic yoga, and so on. As Marci and others, He
creates progeny; as the king, He punishes the miscreants; and in the form
of time, He annihilates the creation. One may argue, "If the all-powerful
Supreme Personality of Godhead can do anything simply by His will, why
has He arranged for so many personalities to manage?" How and why He
does this cannot be understood by those who are under the clutches of
my.
TEXT 1
r-rjovca
manvantareu bhagavan
yath manv-dayas tv ime
yasmin karmai ye yena
niyukts tad vadasva me
r-rj uvcaKing Parkit said; manvantareuin the reign of each
Manu; bhagavanO great sage; yathas; manu-dayathe Manus and
others; tubut; imethese; yasminin which; karmaiactivities; ye

381

which persons; yenaby whom;


vadasvakindly describe; meto me.

niyuktappointed;

tatthat;

Mahrja Parkit inquired: O most opulent ukadeva Gosvm, please


explain to me how Manu and the others in each manvantara are engaged
in their respective duties, and by whose order they are so engaged.
TEXT 2
r-ir uvca
manavo manu-putr ca
munaya ca mah-pate
indr sura-ga caiva
sarve purua-san
r-i uvcar ukadeva Gosvm said; manavaall the Manus;
manu-putrall the sons of Manu; caand; munayaall the great
sages; caand; mah-pateO King; indrall the Indras; sura-ga
the demigods; caand; evacertainly; sarveall of them; puruasanunder the rule of the Supreme person.
ukadeva Gosvm said: The Manus, the sons of Manu, the great sages,
the Indras and all the demigods, O King, are appointed by the Supreme
Personality of Godhead in His various incarnations such as Yaja.
TEXT 3
yajdayo y kathit
pauruyas tanavo npa
manv-dayo jagad-ytr
nayanty bhi pracodit
yaja-dayathe Lord's incarnation known as Yaja and others; y
who; kathitalready spoken of; pauruyaof the Supreme Person;
tanavaincarnations; npaO King; manu-dayathe Manus and
others; jagat-ytrmuniversal affairs; nayanticonduct; bhiby the
incarnations; pracoditbeing inspired.
O King, I have already described to you various incarnations of the
Lord, such as Yaja. The Manus and others are chosen by these

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incarnations, under whose direction they conduct the universal affairs.


The Manus execute the orders of the Supreme Personality of Godhead in
His various incarnations.
TEXT 4
catur-yugnte klena
grast chruti-gan yath
tapas ayo 'payan
yato dharma santana
catu-yuga-anteat the end of every four yugas (Satya, Dvpara, Tret
and Kali); klenain due course of time; grastnlost; ruti-ganthe
Vedic instruction; yathas; tapasby austerity; ayagreat saintly
persons; apayanby seeing misuse; yatawherefrom; dharma
occupational duties; santanaeternal.
At the end of every four yugas, the great saintly persons, upon seeing
that the eternal occupational duties of mankind have been misused,
reestablish the principles of religion.
In this verse, the words dharma and santana are very important.
Santana means "eternal," and dharma means "occupational duties."
From Satya-yuga to Kali-yuga, the principles of religion and occupational
duty gradually deteriorate. In Satya-yuga, the religious principles are
observed in full, without deviation. In Tret-yuga, however, these
principles are somewhat neglected, and only three fourths of the religious
duties continue. In Dvpara-yuga only half of the religious principles
continue, and in Kali-yuga only one fourth of the religious principles,
which gradually disappear. At the end of Kali-yuga, the principles of
religion, or the occupational duties of humanity, are almost lost. Indeed,
in this Kali-yuga we have passed through only five thousand years, yet the
decline of santana-dharma is very prominent. The duty of saintly
persons, therefore, is to take up seriously the cause of santana-dharma
and try to reestablish it for the benefit of the entire human society. The
Ka consciousness movement has been started according to this
principle. As stated in rmad-Bhgavatam (12.3.51):
kaler doa-nidhe rjan
asti hy eko mahn gua

383

krtand eva kasya


mukta-saga para vrajet
The entire Kali-yuga is full of faults. It is like an unlimited ocean of faults.
But the Ka consciousness movement is very authorized. Therefore,
following in the footsteps of r Caitanya Mahprabhu, who five hundred
years ago inaugurated the movement of sakrtana, ka-krtana, we are
trying to introduce this movement, according to superior orders, all over
the world. Now, if the inaugurators of this movement strictly follow the
regulative principles and spread this movement for the benefit of all
human society, they will certainly usher in a new way of life by
reestablishing santana-dharma, the eternal occupational duties of
humanity. The eternal occupational duty of the human being is to serve
Ka. Jvera 'svarpa' haya-kera 'nitya-dsa.' [Cc. Madhya 20.108].
This is the purport of santana-dharma. Santana means nitya, or
"eternal," and ka-dsa means "servant of Ka." The eternal
occupational duty of the human being is to serve Ka. This is the sum
and substance of the Ka consciousness movement.
TEXT 5
tato dharma catupda
manavo hariodit
yukt sacrayanty addh
sve sve kle mah npa
tatathereafter (at the end of Kali-yuga); dharmamthe religious
principle; catu-pdamin four parts; manavaall the Manus; hari
by the Supreme Personality of Godhead; uditbeing instructed;
yuktbeing engaged; sacrayantireestablish; addhdirectly; sve
svein their own; kletime; mahmwithin this world; npaO King.
Thereafter, O King, the Manus, being fully engaged according to the
instructions of the Supreme Personality of Godhead, directly
reestablish the principles of occupational duty in its full four parts.
Dharma, or occupational duty, can be established in its full four parts as
explained in Bhagavad-gt. In Bhagavad-gt (4.1) the Lord says:
ima vivasvate yoga

384

proktavn aham avyayam


vivasvn manave prha
manur ikvkave 'bravt
"I instructed this imperishable science of yoga to the sun-god, Vivasvn,
and Vivasvn instructed it to Manu, the father of mankind, and Manu in
turn instructed it to Ikvku." This is the process of disciplic succession.
Following the same process, the Ka consciousness movement is
teaching the principles of Bhagavad-gt as it is, without deviation, all
over the world. If the fortunate people of this time accept the instructions
of Lord Ka, they will certainly be happy in r Caitanya Mahprabhu's
mission. Caitanya Mahprabhu wanted everyone, at least in India, to
become a preacher of this mission. In other words, one should become a
guru and preach the Lord's instructions all over the world for the peace
and prosperity of humanity.
TEXT 6
playanti praj-pl
yvad anta vibhgaa
yaja-bhga-bhujo dev
ye ca tatrnvit ca tai
playantiexecute the order; praj-plthe rulers of the world,
namely the sons and grandsons of Manu; yvat antamunto the end of
Manu's reign; vibhgaain divisions; yaja-bhga-bhujathe enjoyers
of the result of yajas; devthe demigods; yeothers; caalso; tatra
anvitengaged in that business; caalso; taiby them.
To enjoy the results of sacrifices [yajas], the rulers of the world,
namely the sons and grandsons of Manu, discharge the orders of the
Supreme Personality of Godhead until the end of Manu's reign. The
demigods also share the results of these sacrifices.
As stated in Bhagavad-gt (4.2):
eva parampar-prptam
ima rjarayo vidu
"This supreme science was thus received through the chain of disciplic

385

succession, and the saintly kings understood it in that way." This


parampar system extends from Manu to Ikvku and from Ikvku to his
sons and grandsons. The rulers of the world in the line of hierarchy
execute the order of the Supreme Personality of Godhead in the
parampar system. Anyone interested in peaceful life must participate in
this parampar system and perform yajas. As Gauya Vaiavas in the
parampar system of r Caitanya Mahprabhu, we must perform
sakrtana-yaja all over the world (yajai sakrtana-pryair yajanti hi
sumedhasa [SB 11.5.32]). r Caitanya Mahprabhu is the incarnation of
the Supreme Personality of Godhead in this age of Kali, and He will be
easily satisfied if the sakrtana movement is spread vigorously all over
the world. This will also make people happy without a doubt.
TEXT 7
indro bhagavat datt
trailokya-riyam rjitm
bhujna pti loks trn
kma loke pravarati
indrathe King of heaven; bhagavatby the Supreme Personality of
Godhead; dattmgiven; trailokyaof the three worlds; riyam rjitm
the great opulences; bhujnaenjoying; ptimaintains; loknall the
planets; trnwithin the three worlds; kmamas much as necessary;
lokewithin the world; pravaratipours rain.
Indra, King of heaven, receiving benedictions from the Supreme
Personality of Godhead and thus enjoying highly developed opulences,
maintains the living entities all over the three worlds by pouring
sufficient rain on all the planets.
TEXT 8
jna cnuyuga brte
hari siddha-svarpa-dhk
i-rpa-dhara karma
yoga yogea-rpa-dhk
jnamtranscendental knowledge; caand; anuyugamaccording to
the age; brteexplains; harithe Supreme Personality of Godhead;

386

siddha-svarpa-dhkassuming the form of liberated persons like Sanaka


and Santana; i-rpa-dharaassuming the form of great saintly
persons like Yjavalkya; karmakarma; yogamthe mystic yoga system;
yoga-a-rpa-dhkby assuming the form of a great yog like Datttreya.
In every yuga, the Supreme Personality of Godhead, Hari, assumes the
form of Siddhas such as Sanaka to preach transcendental knowledge,
He assumes the form of great saintly persons such as Yjavalkya to
teach the way of karma, and He assumes the form of great yogs such as
Datttreya to teach the system of mystic yoga.
For the benefit of all human society, not only does the Lord assume the
form of Manu as an incarnation to rule the universe properly, but He also
assumes the forms of a teacher, yog, jn and so on, for the benefit of
human society. The duty of human society, therefore, is to accept the path
of action enunciated by the Supreme Lord. In the present age, the sum
and substance of all Vedic knowledge is to be found in Bhagavad-gt,
which is personally taught by the Supreme Personality of Godhead, and
the same Supreme Godhead, assuming the form of r Caitanya
Mahprabhu, expands the teachings of Bhagavad-gt all over the world.
In other words, the Supreme Personality of Godhead, Hari, is so kind and
merciful to human society that He is always anxious to take the fallen
souls back home, back to Godhead.
TEXT 9
sarga prajea-rpea
dasyn hanyt svar-vapu
kla-rpea sarvem
abhvya pthag gua
sargamcreation of progeny; praj-a-rpeain the form of the
Prajpati Marci and others; dasynthieves and rogues; hanytkills;
sva-r-vapuin the form of the king; kla-rpeain the form of time;
sarvemof everything; abhvyafor the annihilation; pthak
different; guapossessing qualities.
In the form of Prajpati Marci, the Supreme Personality of Godhead
creates progeny; becoming the king, He kills the thieves and rogues;
and in the form of time, He annihilates everything. All the different

387

qualities of material existence should be understood to be qualities of


the Supreme Personality of Godhead.
TEXT 10
styamno janair ebhir
myay nma-rpay
vimohittmabhir nndaranair na ca dyate
styamnabeing sought; janaiby people in general; ebhiby all of
them; myayunder the influence of my; nma-rpaypossessing
different names and forms; vimohitabewildered; tmabhiby illusion;
nnvarious; daranaiby philosophical approaches; nanot; ca
and; dyatethe Supreme Personality of Godhead can be found.
People in general are bewildered by the illusory energy, and therefore
they try to find the Absolute Truth, the Supreme Personality of
Godhead, through various types of research and philosophical
speculation. Nonetheless, they are unable to see the Supreme Lord.
Whatever actions and reactions take place for the creation, maintenance
and annihilation of this material world are actually brought about by the
one Supreme Person. There are many varieties of philosophers trying to
search for the ultimate cause under different names and forms, but they
are unable to find the Supreme Personality of Godhead, Ka, who
explains in Bhagavad-gt that He is the origin of everything and the cause
of all causes (aha sarvasya prabhava [Bg. 10.8]). This inability is due to
the illusory energy of the Supreme Lord. Devotees, therefore, accept the
Supreme Personality of Godhead as He is and remain happy simply by
chanting the glories of the Lord.
TEXT 11
etat kalpa-vikalpasya
prama parikrtitam
yatra manvantary hu
caturdaa purvida
etatall these; kalpain one day of Lord Brahm; vikalpasyaof the
changes in a kalpa, such as the change of Manus; pramamevidences;

388

parikrtitamdescribed (by me); yatrawherein; manvantariperiods


of Manu; husaid; caturdaafourteen; pur-vidalearned scholars.
In one kalpa, or one day of Brahm, there take place the many changes
called vikalpas. O King, all of these have been previously described to
you by me. Learned scholars who know the past, present and future
have ascertained that in one day of Brahm there are fourteen Manus.

Thus end the Bhaktivedanta purports of the Eighth Canto, Fourteenth


Chapter, of the rmad-Bhgavatam, entitled "The System of Universal
Management."

389

15. Bali Mahrja Conquers the Heavenly Planets

This chapter describes how Bali, after performing the Vivajit-yaja,


received the benediction of a chariot and various kinds of paraphernalia
for war, with which he attacked the King of heaven. All the demigods,
being afraid of him, left the heavenly planets and went away, following
the instructions of their guru.
Mahrja Parkit wanted to understand how Lord Vmanadeva, on the
plea of taking three paces of land from Bali Mahrja, took everything
away from him and arrested him. ukadeva Gosvm responded to this
inquiry with the following explanation. In the fight between the demons
and the demigods, as described in the Eleventh Chapter of this canto, Bali
was defeated, and he died in the fight, but by the grace of ukrcrya he
regained his life. Thus he engaged himself in the service of ukrcrya, his
spiritual master. The descendants of Bhgu, being pleased with him,
engaged him in the Vivajit-yaja. When this yaja was performed, from
the fire of yaja came a chariot, horses, a flag, a bow, armor and two
quivers of arrows. Mahrja Prahlda, Bali Mahrja's grandfather, gave
Bali an eternal garland of flowers, and ukrcrya gave him a conchshell.
Bali Mahrja, after offering obeisances to Prahlda, the brhmaas and
his spiritual master, ukrcrya, equipped himself to fight with Indra and
went to Indrapur with his soldiers. Blowing his conchshell, he attacked
the outskirts of Indra's kingdom. When Indra saw Bali Mahrja's
prowess, he went to his own spiritual master, Bhaspati, told him about
Bali's strength, and inquired about his duty. Bhaspati informed the
demigods that because Bali had been endowed with extraordinary power
by the brhmaas, the demigods could not fight with him. Their only
hope was to gain the favor of the Supreme Personality of Godhead.
Indeed, there was no alternative. Under the circumstances, Bhaspati
advised the demigods to leave the heavenly planets and keep themselves
somewhere invisible. The demigods followed his orders, and Bali
Mahrja, along with his associates, gained the entire kingdom of Indra.
The descendants of Bhgu Muni, being very affectionate to their disciple
Bali Mahrja, engaged him in performing one hundred avamedha-yajas.

390

In this way, Bali enjoyed the opulences of the heavenly planets.


TEXTS 1-2
r-rjovca
bale pada-traya bhme
kasmd dharir aycata
bhtevara kpaa-val
labdhrtho 'pi babandha tam
etad veditum icchmo
mahat kauthala hi na
ycevarasya prasya
bandhana cpy angasa
r-rj uvcathe King said; baleof Bali Mahrja; pada-trayam
three steps; bhmeof land; kasmtwhy; harithe Supreme
Personality of Godhead (in the form of Vmana); aycatabegged; bhtavarathe proprietor of all the universe; kpaa-vatlike a poor man;
labdha-arthaHe got the gift; apialthough; babandhaarrested; tam
him (Bali); etatall this; veditumto understand; icchmawe desire;
mahatvery great; kauthalameagerness; hiindeed; naour;
ycbegging; varasyaof the Supreme Personality of Godhead;
prasyawho is full in everything; bandhanamarresting; caalso;
apialthough; angasaof he who was faultless.
Mahrja Parkit inquired: The Supreme Personality of Godhead is the
proprietor of everything. Why did He beg three paces of land from Bali
Mahrja like a poor man, and when He got the gift for which He had
begged, why did He nonetheless arrest Bali Mahrja? I am very much
anxious to know the mystery of these contradictions.
TEXT 3
r-uka uvca
parjita-rr asubhi ca hpito
hndrea rjan bhgubhi sa jvita
sarvtman tn abhajad bhgn bali
iyo mahtmrtha-nivedanena
r-uka uvcar ukadeva Gosvm said; parjitabeing defeated;

391

ropulences; asubhi caof life also; hpitadeprived; hiindeed;


indreaby King Indra; rjanO King; bhgubhiby the descendants
of Bhgu Muni; sahe (Bali Mahrja); jvitabrought back to life;
sarva-tmanin full submission; tnthem; abhajatworshiped;
bhgnthe descendants of Bhgu Muni; baliMahrja Bali; iyaa
disciple; mahtmthe great soul; artha-nivedanenaby giving them
everything.
ukadeva Gosvm said: O King, when Bali Mahrja lost all his
opulence and died in the fight, ukrcrya, a descendant of Bhgu
Muni, brought him back to life. Because of this, the great soul Bali
Mahrja became a disciple of ukrcrya and began to serve him with
great faith, offering everything he had.
TEXT 4
ta brhma bhgava pryam
ayjayan vivajit tri-kam
jigama vidhinbhiicya
mahbhiekea mahnubhv
tamupon him (Bali Mahrja); brhmaall the brhmaas;
bhgavathe descendants of Bhgu Muni; pryambeing very
pleased; ayjayanengaged him in performing a sacrifice; vivajit
known as Vivajit; tri-nkamthe heavenly planets; jigamam
desiring to conquer; vidhinaccording to regulative principles;
abhiicyaafter purifying; mah-abhiekeaby bathing him in a great
abhieka ceremony; mah-anubhvthe exalted brhmaas.
The brhmaa descendants of Bhgu Muni were very pleased with Bali
Mahrja, who desired to conquer the kingdom of Indra. Therefore,
after purifying him and properly bathing him according to regulative
principles, they engaged him in performing the yaja known as Vivajit.
TEXT 5
tato ratha kcana-paa-naddho
hay ca haryava-turaga-var
dhvaja ca sihena virjamno
hutand sa havirbhir it

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tatathereafter; rathaa chariot; kcanawith gold; paaand silk


garments; naddhawrapped; hay cahorses also; haryava-turagavarexactly of the same color as the horses of Indra (yellow); dhvaja
caa flag also; sihenawith the mark of a lion; virjamnaexisting;
huta-aantfrom the blazing fire; sathere was; havirbhiby
offerings of clarified butter; itworshiped.
When ghee [clarified butter] was offered in the fire of sacrifice, there
appeared from the fire a celestial chariot covered with gold and silk.
There also appeared yellow horses like those of Indra, and a flag
marked with a lion.
TEXT 6
dhanu ca divya puraopanaddha
tv ariktau kavaca ca divyam
pitmahas tasya dadau ca mlm
amlna-pup jalaja ca ukra
dhanua bow; caalso; divyamuncommon; puraa-upanaddham
covered with gold; tautwo quivers; ariktauinfallible; kavacam ca
and armor; divyamcelestial; pitmaha tasyahis grandfather, namely
Prahlda Mahrja; dadaugave; caand; mlma garland; amlnapupmmade of flowers that do not fade away; jala jama conchshell
(which is born in water); caas well as; ukraukrcrya.
A gilded bow, two quivers of infallible arrows, and celestial armor also
appeared. Bali Mahrja's grandfather Prahlda Mahrja offered Bali a
garland of flowers that would never fade, and ukrcrya gave him a
conchshell.
TEXT 7
eva sa viprrjita-yodhanrthas
tai kalpita-svastyayano 'tha viprn
pradaki-ktya kta-prama
prahrdam mantrya nama-cakra
evamin this way; sahe (Bali Mahrja); vipra-arjitagained by the
grace of the brhmaas; yodhana-arthapossessing equipment for

393

fighting; taiby them (the brhmaas); kalpitaadvice; svastyayana


ritualistic performance; athaas; viprnall the brhmaas (ukrcrya
and others); pradaki-ktyacircumambulating; kta-prama
offered his respectful obeisances; prahrdamunto Prahlda Mahrja;
mantryaaddressing; nama-cakraoffered him obeisances.
When Mahrja Bali had thus performed the special ritualistic
ceremony advised by the brhmaas and had received, by their grace,
the equipment for fighting, he circumambulated the brhmaas and
offered them obeisances. He also saluted Prahlda Mahrja and offered
obeisances to him.
TEXTS 8-9
athruhya ratha divya
bhgu-datta mahratha
susrag-dharo 'tha sannahya
dhanv khag dhteudhi
hemgada-lasad-bhu
sphuran-makara-kuala
rarja ratham rho
dhiya-stha iva havyav
athathereupon; ruhyagetting on; rathamthe chariot; divyam
celestial; bhgu-dattamgiven by ukrcrya; mah-rathaBali
Mahrja, the great charioteer; su-srak-dharadecorated with a nice
garland; athathus; sannahyacovering his body with armor; dhanv
equipped with a bow; khagtaking a sword; dhta-iudhitaking a
quiver of arrows; hema-agada-lasat-bhudecorated with golden
bangles on his arms; sphurat-makara-kualadecorated with brilliant
earrings resembling sapphires; rarjawas illuminating; ratham
rhagetting on the chariot; dhiya-sthasituated on the altar of
sacrifice; ivalike; havya-vworshipable fire.
Then, after getting on the chariot given by ukrcrya, Bali Mahrja,
decorated with a nice garland, put protective armor on his body,
equipped himself with a bow, and took up a sword and a quiver of
arrows. When he sat down on the seat of the chariot, his arms
decorated with golden bangles and his ears with sapphire earrings, he

394

shone like a worshipable fire.


TEXTS 10-11
tulyaivarya-bala-rbhi
sva-ythair daitya-ythapai
pibadbhir iva kha dgbhir
dahadbhi paridhn iva
vto vikaran mahatm
sur dhvajin vibhu
yayv indra-pur svddh
kampayann iva rodas
tulya-aivaryaequal in opulence; balastrength; rbhiand in
beauty; sva-ythaiby his own men; daitya-ytha-paiand by the
chiefs of the demons; pibadbhidrinking; ivaas if; khamthe sky;
dgbhiwith the sight; dahadbhiburning; paridhnall directions;
ivaas if; vtasurrounded; vikaranattracting; mahatmvery great;
surmdemoniac; dhvajinmsoldiers; vibhumost powerful; yayau
went; indra-purmto the capital of King Indra; su-ddhmvery
opulent; kampayancausing to tremble; ivaas if; rodasthe complete
surface of the world.
When he assembled with his own soldiers and the demon chiefs, who
were equal to him in strength, opulence and beauty, they appeared as if
they would swallow the sky and burn all directions with their vision.
After thus gathering the demoniac soldiers, Bali Mahrja departed for
the opulent capital of Indra. Indeed, he seemed to make the entire
surface of the world tremble.
TEXT 12
ramym upavanodynai
rmadbhir nandandibhi
kjad-vihaga-mithunair
gyan-matta-madhuvratai
pravla-phala-puporubhra-khmara-drumai

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ramymvery pleasing; upavanawith orchards; udynaiand gardens;


rmadbhivery beautiful to see; nandana-dibhisuch as Nandana;
kjatchirping; vihagabirds; mithunaiwith pairs; gyatsinging;
mattamad; madhu-vrataiwith bees; pravlaof leaves; phalapupafruits and flowers; uruvery great; bhrabearing the weight;
khwhose branches; amara-drumaiwith eternal trees.
King Indra's city was full of pleasing orchards and gardens, such as the
Nandana garden. Because of the weight of the flowers, leaves and fruit,
the branches of the eternally existing trees were bending down. The
gardens were visited by pairs of chirping birds and singing bees. The
entire atmosphere was celestial.
TEXT 13
hasa-srasa-cakrhvakraava-kulkul
nalinyo yatra kranti
pramad sura-sevit
hasaof swans; srasacranes; cakrhvabirds known as cakravkas;
kraavaand water fowl; kulaby groups; kulcongested;
nalinyalotus flowers; yatrawhere; krantienjoyed sporting;
pramadbeautiful women; sura-sevitprotected by the demigods.
Beautiful women protected by the demigods sported in the gardens,
which had lotus ponds full of swans, cranes, cakravkas and ducks.
TEXT 14
ka-gagay devy
vt parikha-bhtay
prkregni-varena
slenonnatena ca
ka-gagayby Ganges water known as ka-gag; devythe
always-worshipable goddess; vtmsurrounded; parikha-bhtayas a
trench; prkreaby ramparts; agni-varenaresembling fire; saalenawith places for fighting; unnatenavery high; caand.

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The city was surrounded by trenches full of Ganges water, known as


ka-gag, and by a high wall, which was the color of fire. Upon this
wall were parapets for fighting.
TEXT 15
rukma-paa-kapai ca
dvrai sphaika-gopurai
ju vibhakta-prapath
vivakarma-vinirmitm
rukma-paapossessing plates made of gold; kapaithe doors of
which; caand; dvraiwith entrances; sphaika-gopuraiwith gates
made of excellent marble; jumlinked; vibhakta-prapathmwith
many different public roads; vivakarma-vinirmitmconstructed by
Vivakarm, the heavenly architect.
The doors were made of solid gold plates, and the gates were of
excellent marble. These were linked by various public roads. The entire
city had been constructed by Vivakarm.
TEXT 16
sabh-catvara-rathyhy
vimnair nyarbudair yutm
gakair maimayair
vajra-vidruma-vedibhi
sabhwith assembly houses; catvaracourtyards; rathyaand public
roads; hymopulent; vimnaiby airplanes; nyarbudainot less
than ten crores (one hundred million); yutmendowed; ga-akai
with crossroads; mai-mayaimade of pearls; vajramade of diamonds;
vidrumaand coral; vedibhiwith places to sit.
The city was full of courtyards, wide roads, assembly houses, and not
less than one hundred million airplanes. The crossroads were made of
pearl, and there were sitting places made of diamond and coral.
TEXT 17

397

yatra nitya-vayo-rp
ym viraja-vsasa
bhrjante rpavan-nryo
hy arcirbhir iva vahnaya
yatrain that city; nitya-vaya-rpwho were ever beautiful and
young; ympossessing the quality of ym; viraja-vsasaalways
dressed with clean garments; bhrjanteglitter; rpa-vatwell decorated;
nryawomen; hicertainly; arcirbhiwith many flames; ivalike;
vahnayafires.
Everlastingly beautiful and youthful women, who were dressed with
clean garments, glittered in the city like fires with flames. They all
possessed the quality of ym.
rla Vivantha Cakravart hkura gives a hint of the quality of the
ym woman.
ta-kle bhaved u
uma-kle sutal
stanau sukahinau ys
t ym parikrtit
A woman whose body is very warm during the winter and cool during the
summer and who generally has very firm breasts is called ym.
TEXT 18
sura-str-kea-vibhraanava-saugandhika-srajm
yatrmodam updya
mrga vti mruta
sura-strof the women of the demigods; keafrom the hair;
vibhraafallen; nava-saugandhikamade of fresh, fragrant flowers;
srajmof the flower garlands; yatrawherein; modamthe fragrance;
updyacarrying; mrgeon the roads; vtiblows; mrutathe
breeze.
The breezes blowing in the streets of the city bore the fragrance of the
flowers falling from the hair of the women of the demigods.

398

TEXT 19
hema-jlka-nirgacchaddhmenguru-gandhin
purea praticchannamrge ynti sura-priy
hema-jla-akafrom dainty little windows made of networks of gold;
nirgacchatemanating; dhmenaby smoke; aguru-gandhinfragrant
due to burning incense known as aguru; pureavery white;
praticchannacovered; mrgeon the street; yntipass; sura-priy
beautiful public women known as Apsars, celestial girls.
Apsars passed on the streets, which were covered with the white,
fragrant smoke of aguru incense emanating from windows with golden
filigree.
TEXT 20
mukt-vitnair mai-hema-ketubhir
nn-patk-valabhbhir vtm
ikhai-prvata-bhga-ndit
vaimnika-str-kala-gta-magalm
mukt-vitnaiby canopies decorated with pearls; mai-hema-ketubhi
with flags made with pearls and gold; nn-patkpossessing various
kinds of flags; valabhbhiwith the domes of the palaces; vtm
covered; ikhaiof birds like peacocks; prvatapigeons; bhga
bees; nditmvibrated by the respective sounds; vaimnikagetting on
airplanes; strof women; kala-gtafrom the choral singing;
magalmfull of auspiciousness.
The city was shaded by canopies decorated with pearls, and the domes
of the palaces had flags of pearl and gold. The city always resounded
with the vibrations of peacocks, pigeons and bees, and above the city
flew airplanes full of beautiful women who constantly chanted
auspicious songs that were very pleasing to the ear.
TEXT 21
mdaga-akhnaka-dundubhi-svanai

399

satla-v-murajea-veubhi
ntyai savdyair upadeva-gtakair
manoram sva-prabhay jita-prabhm
mdagaof
drums;
akhaconchshells;
naka-dundubhiand
kettledrums; svanaiby the sounds; sa-tlain perfect tune; va
stringed instrument; murajaa kind of drum; ia-veubhi
accompanied by the very nice sound of the flute; ntyaiwith dancing;
sa-vdyaiwith concert instruments; upadeva-gtakaiwith singing by
the secondary demigods like the Gandharvas; manorammbeautiful and
pleasing; sva-prabhayby its own brilliance; jita-prabhmthe
personification of beauty was conquered.
The city was filled with the sounds of mdagas, conchshells,
kettledrums, flutes and well-tuned stringed instruments all playing in
concert. There was constant dancing and the Gandharvas sang. The
combined beauty of Indrapur defeated beauty personified.
TEXT 22
y na vrajanty adharmih
khal bhta-druha ah
mnina kmino lubdh
ebhir hn vrajanti yat
ymin the streets of the city; nanot; vrajantipass; adharmih
irreligious persons; khalenvious persons; bhta-druhapersons
violent toward other living entities; ahcheaters; mninafalsely
prestigious; kminalusty; lubdhgreedy; ebhithese; hn
completely devoid of; vrajantiwalk; yaton the street.
No one who was sinful, envious, violent toward other living entities,
cunning, falsely proud, lusty or greedy could enter that city. The people
who lived there were all devoid of these faults.
TEXT 23
t deva-dhn sa varthin-patir
bahi samantd rurudhe ptanyay
crya-datta jalaja mah-svana

400

dadhmau prayujan bhayam indra-yoitm


tmthat; deva-dhnmplace where Indra lived; sahe (Bali
Mahrja); varthin-patithe commander of the soldiers; bahi
outside; samanttin all directions; rurudheattacked; ptanyayby
soldiers; crya-dattamgiven by ukrcrya; jala-jamthe conchshell;
mah-svanama loud sound; dadhmauresounded; prayujancreating;
bhayamfear; indra-yoitmof all the ladies protected by Indra.
Bali Mahrja, who was the commander of numberless soldiers,
gathered his soldiers outside this abode of Indra and attacked it from
all directions. He sounded the conchshell given him by his spiritual
master, ukrcrya, thus creating a fearful situation for the women
protected by Indra.
TEXT 24
maghavs tam abhipretya
bale paramam udyamam
sarva-deva-gaopeto
gurum etad uvca ha
maghavnIndra; tamthe situation; abhipretyaunderstanding;
baleof Bali Mahrja; paramam udyamamgreat enthusiasm; sarvadeva-gaaby all the demigods; upetaaccompanied; gurumunto the
spiritual master; etatthe following words; uvcasaid; haindeed.
Seeing Bali Mahrja's indefatigable endeavor and understanding his
motive, King Indra, along with the other demigods, approached his
spiritual master, Bhaspati, and spoke as follows.
TEXT 25
bhagavann udyamo bhyn
baler na prva-vairia
aviahyam ima manye
kenst tejasorjita
bhagavanO my lord; udyamaenthusiasm; bhyngreat; baleof
Bali Mahrja; naour; prva-vairiapast enemy; aviahyam

401

unbearable; imamthis; manyeI think; kenaby whom; stgot;


tejasprowess; rjitaachieved.
My lord, our old enemy Bali Mahrja now has new enthusiasm, and he
has obtained such astonishing power that we think that perhaps we
cannot resist his prowess.
TEXT 26
naina kacit kuto vpi
prativyohum adhvara
pibann iva mukheneda
lihann iva dio daa
dahann iva dio dgbhi
savartgnir ivotthita
nanot; enamthis arrangement; kacitanyone; kutafrom
anywhere; v apieither; prativyohumto counteract; adhvara
capable; piban ivaas if drinking; mukhenaby the mouth; idamthis
(world); lihan ivaas if licking up; dia daaall ten directions; dahan
ivaas if burning; diaall directions; dgbhiby his vision; savartaagnithe fire known as savarta; ivalike; utthitanow arisen.
No one anywhere can counteract this military arrangement of Bali's. It
now appears that Bali is trying to drink up the entire universe with his
mouth, lick up the ten directions with his tongue, and raise fire in every
direction with his eyes. Indeed, he has arisen like the annihilating fire
known as savartaka.
TEXT 27
brhi kraam etasya
durdharatvasya mad-ripo
oja saho bala tejo
yata etat samudyama
brhikindly inform us; kraamthe cause; etasyaof all this;
durdharatvasyaof the formidableness; mat-ripoof my enemy; oja
prowess; sahaenergy; balamstrength; tejainfluence; yata
wherefrom; etatall this; samudyamaendeavor.

402

Kindly inform me. What is the cause for Bali Mahrja's strength,
endeavor, influence and victory? How has he become so enthusiastic?
TEXT 28
r-gurur uvca
jnmi maghava chatror
unnater asya kraam
iyyopabhta tejo
bhgubhir brahma-vdibhi
r-guru uvcaBhaspati said; jnmiI know; maghavanO Indra;
atroof the enemy; unnateof the elevation; asyaof him;
kraamthe cause; iyyaunto the disciple; upabhtamendowed;
tejapower; bhgubhiby the descendants of Bhgu; brahmavdibhiall-powerful brhmaas.
Bhaspati, the spiritual master of the demigods, said: O Indra, I know
the cause for your enemy's becoming so powerful. The brhmaa
descendants of Bhgu Muni, being pleased by Bali Mahrja, their
disciple, endowed him with such extraordinary power.
Bhaspati, the spiritual master of the demigods, informed Indra,
"Ordinarily, Bali and his forces could not achieve such strength, but it
appears that the brhmaa descendants of Bhgu Muni, being pleased with
Bali Mahrja, endowed them with this spiritual power." In other words,
Bhaspati informed Indra that Bali Mahrja's prowess was not his own
but that of his exalted guru, ukrcrya. We sing in our daily prayers,
yasya prasdd bhagavat-prasdo yasyprasdn na gati kuto 'pi **. By the
pleasure of the spiritual master, one can get extraordinary power,
especially in spiritual advancement. The blessings of the spiritual master
are more powerful than one's personal endeavor for such advancement.
Narottama dsa hkura therefore says:
guru-mukha-padma-vkya, cittete kariy aikya,
ra n kariha mane **
Especially for spiritual advancement, one should carry out the bona fide
order of the spiritual master. By the parampar system, one can thus be
endowed with the original spiritual power coming from the Supreme

403

Personality of Godhead (eva parampar-prptam ima rjarayo vidu


[Bg. 4.2]).
TEXT 29
ojasvina bali jetu
na samartho 'sti kacana
bhavad-vidho bhavn vpi
varjayitvevara harim
vijeyati na ko 'py ena
brahma-teja-samedhitam
nsya akta pura sthtu
ktntasya yath jan
ojasvinamso powerful; balimBali Mahrja; jetumto conquer; na
not; samarthaable; astiis; kacanaanyone; bhavat-vidhalike
you; bhavnyou yourself; v apieither; varjayitvexcepting;
varamthe supreme controller; harimthe Supreme Personality of
Godhead; vijeyatiwill conquer; nanot; ka apianyone; enamhim
(Bali Mahrja); brahma-teja-samedhitamnow empowered with
brahma-tejas, extraordinary spiritual power; nanot; asyaof him;
aktais able; purain front; sthtumto stay; kta-antasyaof
Yamarja; yathas; janpeople.
Neither you nor your men can conquer the most powerful Bali. Indeed,
no one but the Supreme Personality of Godhead can conquer him, for
he is now equipped with the supreme spiritual power [brahma-tejas].
As no one can stand before Yamarja, no one can now stand before Bali
Mahrja.
TEXT 30
tasmn nilayam utsjya
yya sarve tri-viapam
yta kla pratkanto
yata atror viparyaya
tasmttherefore; nilayamnot visible; utsjyagiving up; yyamyou;
sarveall; tri-viapamthe heavenly kingdom; ytago somewhere
else; klamtime; pratkantawaiting for; yatawhereof; atroof

404

your enemy; viparyayathe reverse condition arrives.


Therefore, waiting until the situation of your enemies is reversed, you
should all leave this heavenly planet and go elsewhere, where you will
not be seen.
TEXT 31
ea vipra-balodarka
sampraty rjita-vikrama
tem evpamnena
snubandho vinakyati
eathis (Bali Mahrja); vipra-bala-udarkaflourishing because of
the brahminical power invested in him; sampratiat the present moment;
rjita-vikramaextremely powerful; temof the same brhmaas;
evaindeed; apamnenaby insult; sa-anubandhawith friends and
assistants; vinakyatiwill be vanquished.
Bali Mahrja has now become extremely powerful because of the
benedictions given him by the brhmaas, but when he later insults the
brhmaas, he will be vanquished, along with his friends and
assistants.
Bali Mahrja and Indra were enemies. Therefore, when Bhaspati, the
spiritual master of the demigods, predicted that Bali Mahrja would be
vanquished when he insulted the brhmaas by whose grace he had
become so powerful, Bali Mahrja's enemies were naturally anxious to
know when that opportune moment would come. To pacify King Indra,
Bhaspati assured him that the time would certainly come, for Bhaspati
could see that in the future Bali Mahrja would defy the orders of
ukrcrya in order to pacify Lord Viu, Vmanadeva. Of course, to
advance in Ka consciousness, one can take all risks. To please
Vmanadeva, Bali Mahrja risked defying the orders of his spiritual
master, ukrcrya. Because of this, he would lose all his property, yet
because of devotional service to the Lord, he would get more than he
expected, and in the future, in the eighth manvantara, he would occupy
the throne of Indra again.
TEXT 32

405

eva sumantritrths te
gururthnudarin
hitv tri-viapa jagmur
grv kma-rpia
evamthus; su-mantritabeing well advised; arthabout duties; te
they (the demigods); guruby their spiritual master; arthaanudarinwhose instructions were quite befitting; hitvgiving up;
tri-viapamthe heavenly kingdom; jagmuwent; grvthe
demigods; kma-rpiawho could assume any form they liked.
ukadeva Gosvm continued: The demigods, being thus advised by
Bhaspati for their benefit, immediately accepted his words. Assuming
forms according to their desire, they left the heavenly kingdom and
scattered, without being observed by the demons.
The word kma-rpia indicates that the demigods, the inhabitants of
the heavenly planets, can assume any form they desire. Thus it was not at
all difficult for them to remain incognito before the eyes of the demons.
TEXT 33
devev atha nilneu
balir vairocana purm
deva-dhnm adhihya
vaa ninye jagat-trayam
deveuall the demigods; athain this way; nilneuwhen they
disappeared; baliBali Mahrja; vairocanathe son of Virocana;
purmthe heavenly kingdom; deva-dhnmthe residence of the
demigods; adhihyataking possession of; vaamunder control;
ninyebrought; jagat-trayamthe three worlds.
When the demigods had disappeared, Bali Mahrja, the son of
Virocana, entered the heavenly kingdom, and from there he brought the
three worlds under his control.
TEXT 34
ta viva-jayina iya
bhgava iya-vatsal

406

atena hayamedhnm
anuvratam ayjayan
tamunto him (Bali Mahrja); viva-jayinamthe conqueror of the
entire universe; iyambecause of his being a disciple; bhgavathe
brhmaas, descendants of Bhgu like ukrcrya; iya-vatsalbeing
very pleased with the disciple; atenaby one hundred; hayamedhnmsacrifices known as avamedha; anuvratamfollowing the
instruction of the brhmaas; ayjayancaused to execute.
The brhmaa descendants of Bhgu, being very pleased with their
disciple, who had conquered the entire universe, now engaged him in
performing one hundred avamedha sacrifices.
We have seen in the dispute between Mahrja Pthu and Indra that when
Mahrja Pthu wanted to perform one hundred avamedha-yajas, Indra
wanted to impede him, for it is because of such great sacrifices that Indra
was made King of heaven. Here the brhmaa descendants of Bhgu
decided that although Mahrja Bali was situated on the throne of Indra,
he would not be able to stay there unless he performed such sacrifices.
Therefore they advised Mahrja Bali to perform at least as many
avamedha-yajas as Indra. The word ayjayan indicates that all the
brhmaas induced Bali Mahrja to perform such sacrifices.
TEXT 35
tatas tad-anubhvena
bhuvana-traya-virutm
krti diku-vitanvna
sa reja uur iva
tatathereafter; tat-anubhvenabecause of performing such great
sacrifices; bhuvana-trayathroughout the three worlds; virutm
celebrated; krtimreputation; dikuin all directions; vitanvna
spreading; sahe (Bali Mahrja); rejebecame effulgent; uurthe
moon; ivalike.
When Bali Mahrja performed these sacrifices, he gained a great
reputation in all directions, throughout the three worlds. Thus he shone
in his position, like the brilliant moon in the sky.

407

TEXT 36
bubhuje ca riya svddh
dvija-devopalambhitm
kta-ktyam ivtmna
manyamno mahman
bubhujeenjoyed; caalso; riyamopulence; su-ddhmprosperity;
dvijaof the brhmaas; devaas good as the demigods; upalambhitm
achieved because of the favor; kta-ktyamvery satisfied by his activities;
ivalike that; tmnamhimself; manyamnathinking; mahmanthe great-minded.
Because of the favor of the brhmaas, the great soul Bali Mahrja,
thinking himself very satisfied, became very opulent and prosperous
and began to enjoy the kingdom.
The brhmaas are called dvija-deva, and katriyas are generally called
nara-deva. The word deva actually refers to the Supreme Personality of
Godhead. The brhmaas guide human society in becoming happy by
satisfying Lord Viu, and according to their advice, the katriyas, who
are called nara-deva, keep law and order so that other people, namely the
vaiyas and dras, may properly follow regulative principles. In this way,
people are gradually elevated to Ka consciousness.
Thus end the Bhaktivedanta purports of the Eighth Canto, Fifteenth Chapter,
of the rmad-Bhgavatam, entitled "Bali Mahrja Conquers the Heavenly
Planets."

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16. Executing the Payo-vrata Process of Worship

As described in this chapter, because Aditi, the mother of the demigods,


was very afflicted, her husband, Kayapa Muni, told her how to observe
vows in austerities for the benefit of her sons.
Since the demigods were not visible in the heavenly kingdom, their
mother, Aditi, because of separation from them, was very much aggrieved.
One day after many, many years, the great sage Kayapa emerged from a
trance of meditation and returned to his rama. He saw that the rama
was no longer beautiful and that his wife was very morose. Everywhere in
the rama, he saw signs of lamentation. The great sage therefore inquired
from his wife about the well-being of the rama and asked her why she
looked so morose. After Aditi informed Kayapa Muni about the rama's
well-being, she told him that she was lamenting for the absence of her
sons. She then requested him to tell her how her sons could return and
reoccupy their positions. She wanted all good fortune for her sons. Moved
by Aditi's request, Kayapa Muni instructed her in the philosophy of selfrealization, the difference between matter and spirit, and how to be
unaffected by material loss. But when he saw that Aditi was not satisfied
even after he had given these instructions, he advised her to worship
Vsudeva, Janrdana. He assured her that only Lord Vsudeva could
satisfy her and fulfill all her desires. When Aditi then expressed her desire
to worship Lord Vsudeva, Prajpati Kayapa told her about a process of
worship known as payo-vrata, which is executed in twelve days. Lord
Brahm had instructed him how to satisfy Lord Ka by this process, and
thus he advised his wife to observe this vow and its regulative principles.
TEXT 1
r-uka uvca
eva putreu naeu
deva-mtditis tad
hte tri-viape daityai
paryatapyad anthavat

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r-uka uvcar ukadeva Gosvm said; evamin this way;


putreuwhen her sons; naeudisappearing from their position; devamtthe mother of the demigods; aditiAditi; tadat that time;
htebecause of being lost; tri-viapethe kingdom of heaven;
daityaiby the influence of the demons; paryatapyatbegan to lament;
antha-vatas if she had no protector.
ukadeva Gosvm said: O King, when Aditi's sons, the demigods, had
thus disappeared from heaven and the demons had occupied their
places, Aditi began lamenting, as if she had no protector.
TEXT 2
ekad kayapas tasy
rama bhagavn agt
nirutsava nirnanda
samdher virata cirt
ekadone day; kayapathe great sage Kayapa Muni; tasyof
Aditi; ramamto the shelter; bhagavngreatly powerful; agtwent;
nirutsavamwithout enthusiasm; nirnandamwithout jubilation;
samdhehis trance; viratastopping; cirtafter a long time.
After many, many days, the great powerful sage Kayapa Muni arose
from a trance of meditation and returned home to see the rama of
Aditi neither jubilant nor festive.
TEXT 3
sa patn dna-vadan
ktsana-parigraha
sabhjito yath-nyyam
idam ha kurdvaha
saKayapa Muni; patnmunto his wife; dna-vadanmhaving a dry
face; kta-sana-parigrahaafter accepting a sitting place; sabhjita
being honored by Aditi; yath-nyyamaccording to time and place; idam
haspoke as follows; kuru-udvahaO Mahrja Parkit, the best of the
Kurus.

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O best of the Kurus, when Kayapa Muni had been properly received
and welcomed, he took his seat and then spoke as follows to his wife,
Aditi, who was very morose.
TEXT 4
apy abhadra na vipr
bhadre loke 'dhungatam
na dharmasya na lokasya
mtyo chandnuvartina
apiwhether; abhadramill fortune; nanot; viprmof the
brhmaas; bhadreO most gentle Aditi; lokein this world; adhunat
the present moment; gatamhas come; nanot; dharmasyaof
religious principles; nanot; lokasyaof the people in general; mtyo
death; chanda-anuvartinawho are followers of the whims of death.
O most gentle one, I wonder whether anything inauspicious has now
taken place in regard to religious principles, the brhmaas or the
people in general, who are subject to the whims of death.
There are prescribed duties for all the inhabitants of this material world,
especially for the brhmaas but also for the people in general, who are
subject to the whims of death. Kayapa Muni wondered whether the
regulative principles, which are meant for the well-being of everyone, had
been disobeyed. He accordingly continued his inquiries for seven verses.
TEXT 5
api vkuala kicid
gheu gha-medhini
dharmasyrthasya kmasya
yatra yogo hy ayoginm
apiI am wondering; veither; akualaminauspiciousness; kicit
some; gheuat home; gha-medhiniO my wife, who are attached to
household life; dharmasyaof the principles of religion; arthasyaof the
economic condition; kmasyaof satisfaction of desires; yatraat home;
yogathe result of meditation; hiindeed; ayoginmeven of those
who are not transcendentalists.

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O my wife, who are very much attached to household life, if the


principles of religion, economic development and satisfaction of the
senses are properly followed in household life, one's activities are as
good as those of a transcendentalist. I wonder whether there have been
any discrepancies in following these principles.
In this verse, Aditi has been addressed by her husband, Kayapa Muni, as
gha-medhini, which means "one who is satisfied in household life for
sense gratification." Generally, those who are in household life pursue
sense gratification in the field of activities performed for material results.
Such ghamedhs have only one aim in lifesense gratification. Therefore
it is said, yan maithundi-ghamedhi-sukha hi tuccham: [SB 7.9.45] the
householder's life is based on sense gratification, and therefore the
happiness derived from it is very meager. Nonetheless, the Vedic process
is so comprehensive that even in householder life one can adjust his
activities according to the regulative principles of dharma, artha, kma
and moka. One's aim should be to achieve liberation, but because one
cannot at once give up sense gratification, in the stras there are
injunctions prescribing how to follow the principles of religion, economic
development and sense gratification. As explained in rmad-Bhgavatam
(1.2.9), dharmasya hy pavargyasya nrtho 'rthyopakalpate: "All
occupational engagements are certainly meant for ultimate liberation.
They should never be performed for material gain." Those who are in
household life should not think that religion is meant to improve the
process of the householder's sense gratification. Household life is also
meant for advancement in spiritual understanding, by which one can
ultimately gain liberation from the material clutches. One should remain
in household life with the aim of understanding the ultimate goal of life
(tattva jijs). Then household life is as good as the life of a yogi.
Kayapa Muni therefore inquired from his wife whether the principles of
religion, economic development and sense gratification were being
properly followed in terms of the stric injunctions. As soon as one
deviates from the injunctions of the stra, the purpose of household life
is immediately lost in confusion.
TEXT 6
api vtithayo 'bhyetya
kuumbsaktay tvay

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ghd apjit yt
pratyutthnena v kvacit
apiwhether; veither; atithayaguests who come without an
invitation; abhyetyacoming to the home; kuumba-saktaywho were
too attached to the family members; tvayby you; ghtfrom the
house; apjitwithout being properly welcomed; ytwent away;
pratyutthnenaby standing up; veither; kvacitsometimes.
I wonder whether because of being too attached to the members of your
family, you failed to properly receive uninvited guests, who therefore
were not welcomed and went away.
It is the duty of a householder to receive guests, even if a guest be an
enemy. When a guest comes to one's home, one should properly receive
him by standing up and offering him a seat. It is enjoined, ghe atrum api
prpta vivastam akutobhayam: if even an enemy comes to one's home,
one should receive him in such a way that the guest will forget that his
host is an enemy. According to one's position, one should properly
receive anyone who comes to one's home. At least a seat and a glass of
water should be offered, so that the guest will not be displeased. Kayapa
Muni inquired from Aditi whether disrespect had been shown to such
guests, or atithis. The word atithi refers to one who comes without an
invitation.
TEXT 7
gheu yev atithayo
nrcit salilair api
yadi nirynti te nna
pherurja-ghopam
gheuat home; yeuwhich; atithayauninvited guests; nanot;
arcitwelcomed; salilai apieven by offering a glass of water; yadi
if; niryntithey go away; tesuch household life; nnamindeed;
pheru-rjaof jackals; ghathe homes; upamlike.
Homes from which guests go away without having been received even
with an offering of a little water are like those holes in the field which
are the homes of jackals.

413

In a field there may be holes made by snakes and mice, but when there are
very big holes, it may be supposed that jackals live there. Certainly no one
goes to take shelter in such homes. Thus the homes of human beings
where atithis, uninvited guests, are not properly received are like the
homes of jackals.
TEXT 8
apy agnayas tu vely
na hut havi sati
tvayodvigna-dhiy bhadre
proite mayi karhicit
apiwhether; agnayafires; tuindeed; velymin the fire sacrifice;
nanot; hutoffered; haviby ghee; satiO chaste woman; tvay
by you; udvigna-dhiybecause of some anxiety; bhadreO auspicious
woman; proitewas away from home; mayiwhen I; karhicit
sometimes.
O chaste and auspicious woman, when I left home for other places,
were you in so much anxiety that you did not offer oblations of ghee
into the fire?
TEXT 9
yat-pjay kma-dughn
yti lokn ghnvita
brhmao 'gni ca vai vio
sarva-devtmano mukham
yat-pjayby worshiping the fire and brhmaas; kma-dughnwhich
fulfill one's desires; ytione goes; loknto the destination of the
higher planetary system; gha-anvitaa person attached to household
life; brhmaathe brhmaas; agni caand the fire; vaiindeed;
vioof Lord Viu; sarva-deva-tmanathe soul of all the demigods;
mukhamthe mouth.
By worshiping the fire and the brhmaas, a householder can achieve
the desired goal of residing in the higher planets, for the sacrificial fire
and the brhmaas are to be considered the mouth of Lord Viu, who
is the Supersoul of all the demigods.

414

According to the Vedic system, a fire sacrifice is held in order to offer


oblations of ghee, grains, fruits, flowers and so on, so that Lord Viu
may eat and be satisfied. The Lord says in Bhagavad-gt (9.26):
patra pupa phala toya
yo me bhakty prayacchati
tad aha bhakty-upahtam
anmi prayattmana
"If one offers Me with love and devotion a leaf, a flower, fruit or water, I
will accept it." Therefore, all these items may be offered in the sacrificial
fire, and Lord Viu will be satisfied. Similarly, brhmaa-bhojana, feeding
of the brhmaas, is also recommended, for when the brhmaas eat
sumptuous remnants of food after yaja, this is another way that Lord
Viu Himself eats. Therefore the Vedic principles recommend that in
every festival or ceremony one offer oblations to the fire and give
sumptuous food for the brhmaas to eat. By such activities, a
householder may be elevated to the heavenly planets and similar places in
the higher planetary systems.
TEXT 10
api sarve kualinas
tava putr manasvini
lakaye 'svastham tmna
bhavaty lakaair aham
apiwhether; sarveall; kualinain full auspiciousness; tavayour;
putrsons; manasviniO great-minded lady; lakayeI see;
asvasthamnot in tranquillity; tmnamthe mind; bhavatyof you;
lakaaiby symptoms; ahamI.
O great-minded lady, are all your sons faring well? Seeing your
withered face, I can perceive that your mind is not tranquil. How is this
so?
TEXT 11
r-aditir uvca
bhadra dvija-gav brahman

415

dharmasysya janasya ca
tri-vargasya para ketra
ghamedhin gh ime
r-aditi uvcarmat Aditi said; bhadramall auspiciousness; dvijagavmof the brhmaas and the cows; brahmanO brhmaa;
dharmasya asyaof the religious principles mentioned in stra;
janasyaof the people in general; caand; tri-vargasyaof the three
processes of elevation (dharma, artha and kma); paramthe supreme;
ketramfield; ghamedhinO my husband, who are attached to
household life; ghyour home; imeall these things.
Aditi said: O my respected brhmaa husband, all is well with the
brhmaas, the cows, religion and the welfare of other people. O master
of the house, the three principles of dharma, artha and kma flourish in
household life, which is consequently full of good fortune.
In household life one can develop the three principles of religion,
economic development and sense gratification according to the
regulations given in the stras, but to attain liberation one must give up
household life and place himself in the transcendental renounced order.
Kayapa Muni was not in the renounced order of life. Therefore he is
addressed here once as brahman and another time as ghamedhin. Aditi,
his wife, assured him that as far as household life was concerned,
everything was going nicely, and the brhmaas and cows were being
honored and protected. In other words, there were no disturbances;
household life was duly progressing.
TEXT 12
agnayo 'tithayo bhty
bhikavo ye ca lipsava
sarva bhagavato brahmann
anudhynn na riyati
agnayaworshiping the fires; atithayareceiving the guests; bhty
satisfying the servants; bhikavapleasing the beggars; yeall of them
who; caand; lipsavaas they desire (are taken care of); sarvamall of
them; bhagavataof you, my lord; brahmanO brhmaa;
anudhyntfrom always thinking; na riyatinothing is missed

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(everything is properly done).


O beloved husband, the fires, guests, servants and beggars are all being
properly cared for by me. Because I always think of you, there is no
possibility that any of the religious principles will be neglected.
TEXT 13
ko nu me bhagavan kmo
na sampadyeta mnasa
yasy bhavn prajdhyaka
eva dharmn prabhate
kawhat; nuindeed; memy; bhagavanO lord; kmadesire;
nanot; sampadyetacan be fulfilled; mnasawithin my mind;
yasyof me; bhavnyour good self; praj-adhyakaPrajpati;
evamthus; dharmnreligious principles; prabhatetalks.
O my lord, since you are a Prajpati and are personally my instructor in
the principles of religion, where is the possibility that all my desires
will not be fulfilled?
TEXT 14
tavaiva mrca mana-arraj
praj im sattva-rajas-tamo-jua
samo bhavs tsv asurdiu prabho
tathpi bhakta bhajate mahevara
tavayour; evaindeed; mrcaO son of Marci; mana-arra-j
born either of your body or of your mind (all the demons and demigods);
prajborn of you; imall of them; sattva-raja-tama-jua
infected with sattva-gua, rajo-gua or tamo-gua; samaequal;
bhavnyour good self; tsuto every one of them; asura-diu
beginning with the asuras; prabhoO my lord; tath apistill; bhaktam
unto the devotees; bhajatetakes care of; mah-varathe Supreme
Personality of Godhead, the supreme controller.
O son of Marci, because you are a great personality you are equal
toward all the demons and demigods, who are born either from your

417

body or from your mind and who possess one or another of the three
qualitiessattva-gua, rajo-gua or tamo-gua. But although the
Supreme Personality of Godhead, the supreme controller, is equal
toward all living entities, He is especially favorable to the devotees.
In Bhagavad-gt (9.29) the Lord says:
samo 'ha sarva-bhteu
na me dveyo 'sti na priya
ye bhajanti tu m bhakty
mayi te teu cpy aham
Although the Supreme Personality of Godhead is equal toward everyone,
He is especially inclined toward those who engage in His devotional
service. The Lord says, kaunteya pratijnhi na me bhakta praayati: [Bg.
9.31] "My dear son of Kunt, please declare that My devotee will never be
vanquished." Elsewhere, Ka also says:
ye yath m prapadyante
ts tathaiva bhajmy aham
mama vartmnuvartante
manuy prtha sarvaa
(Bg. 4.11)
Actually, everyone is trying to please the Supreme Personality of Godhead
in various ways, but according to their methods of approach, the Supreme
Lord endows them with different benedictions. Thus Aditi appealed to her
husband by saying that since even the supreme controller favors His
devotees and since Indra, Kayapa's devoted son, was in difficulty,
Kayapa should bestow his favor upon Indra.
TEXT 15
tasmd a bhajanty me
reya cintaya suvrata
hta-riyo hta-sthnn
sapatnai phi na prabho
tasmttherefore; aO powerful controller; bhajantyof your
servitor; meme; reyaauspiciousness; cintayajust consider; su-

418

vrataO most gentle one; hta-riyabereft of all opulence; htasthnnbereft of a residence; sapatnaiby the competitors; phi
please protect; naus; prabhoO my lord.
Therefore, most gentle lord, kindly favor your maidservant. We have
now been deprived of our opulence and residence by our competitors,
the demons. Kindly give us protection.
Aditi, the mother of the demigods, appealed to Kayapa Muni to give the
demigods protection. When we speak of the demigods, this also includes
their mother.
TEXT 16
parair vivsit sha
magn vyasana-sgare
aivarya rr yaa sthna
htni prabalair mama
paraiby our enemies; vivsittaken away from our residential
quarters; sthe same; ahamI; magndrowned; vyasana-sgarein
an ocean of trouble; aivaryamopulence; rbeauty; yaa
reputation; sthnamplace; htniall taken away; prabalaivery
powerful; mamamy.
The demons, our formidably powerful enemies, have taken away our
opulence, our beauty, our fame and even our residence. Indeed, we have
now been exiled, and we are drowning in an ocean of trouble.
TEXT 17
yath tni puna sdho
prapadyeran mamtmaj
tath vidhehi kalya
dhiy kalya-kttama
yathas; tniall of our lost things; punaagain; sdhoO great
saintly person; prapadyerancan regain; mamamy; tmajoffspring
(sons); tathso; vidhehikindly do; kalyamauspiciousness; dhiy
by consideration; kalya-kt-tamaO you who are the best person to act
for our welfare.

419

O best of sages, best of all those who grant auspicious benedictions,


please consider our situation and bestow upon my sons the
benedictions by which they can regain what they have lost.
TEXT 18
r-uka uvca
evam abhyarthito 'dity
kas tm ha smayann iva
aho my-bala vio
sneha-baddham ida jagat
r-uka uvcar ukadeva Gosvm said; evamin this way;
abhyarthitabeing requested; adityby Aditi; kaKayapa Muni;
tmunto her; hasaid; smayansmiling; ivajust like; ahoalas;
my-balamthe influence of the illusory energy; vioof Lord Viu;
sneha-baddhaminfluenced by this affection; idamthis; jagatwhole
world.
ukadeva Gosvm continued: When Kayapa Muni was thus requested
by Aditi, he slightly smiled. "Alas," he said, "how powerful is the
illusory energy of Lord Viu, by which the entire world is bound by
affection for children!"
Kayapa Muni was surely sympathetic to his wife's affliction, yet he was
surprised at how the whole world is influenced by affection.
TEXT 19
kva deho bhautiko 'ntm
kva ctm prakte para
kasya ke pati-putrdy
moha eva hi kraam
kvawhere is; dehathis material body; bhautikamade of five
elements; antmnot the spirit soul; kvawhere is; caalso; tmthe
spirit soul; prakteto the material world; paratranscendental;
kasyaof whom; kewho is; patihusband; putra-dyor son and so
on; mohaillusion; evaindeed; hicertainly; kraamcause.
Kayapa Muni continued: What is this material body, made of five

420

elements? It is different from the spirit soul. Indeed, the spirit soul is
completely different from the material elements from which the body is
made. But because of bodily attachment, one is regarded as a husband
or son. These illusory relationships are caused by misunderstanding.
The spirit soul (tm or jva) is certainly different from the body, which is
a combination of five material elements. This is a simple fact, but it is not
understood unless one is spiritually educated. Kayapa Muni met his wife,
Aditi, in the heavenly planets, but the same misconception extends
throughout the entire universe and is also here on earth. There are
different grades of living entities, but all of them are more or less under
the impression of the bodily conception of life. In other words, all living
entities in this material world are more or less devoid of spiritual
education. The Vedic civilization, however, is based on spiritual
education, and spiritual education is the special basis on which Bhagavadgt was spoken to Arjuna. In the beginning of Bhagavad-gt, Ka
instructed Arjuna to understand that the spirit soul is different from the
body.
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara-prptir
dhras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change." (Bg. 2.13)
Unfortunately, this spiritual education is completely absent from modern
human civilization. No one understands his real self-interest, which lies
with the spirit soul, not with the material body. Education means spiritual
education. To work hard in the bodily conception of life, without spiritual
education, is to live like an animal. Nya deho deha-bhj n-loke
kan kmn arhate vid-bhuj ye (SB 5.5.1). People are working so hard
simply for bodily comforts, without education regarding the spirit soul.
Thus they are living in a very risky civilization, for it is a fact that the
spirit soul has to transmigrate from one body to another (tath dehntaraprpti [Bg. 2.13]). Without spiritual education, people are kept in dark
ignorance and do not know what will happen to them after the
annihilation of the present body. They are working blindly, and blind

421

leaders are directing them. Andh yathndhair upanyamns te 'patantrym uru-dmni baddh (SB 7.5.31). A foolish person does not know
that he is completely under the bondage of material nature and that after
death material nature will impose upon him a certain type of body, which
he will have to accept. He does not know that although in his present
body he may be a very important man, he may next get the body of an
animal or tree because of his ignorant activities in the modes of material
nature. Therefore the Ka consciousness movement is trying to give the
true light of spiritual existence to all living entities. This movement is not
very difficult to understand, and people must take advantage of it, for it
will save them from the risky life of irresponsibility.
TEXT 20
upatihasva purua
bhagavanta janrdanam
sarva-bhta-guh-vsa
vsudeva jagad-gurum
upatihasvajust try to worship; puruamthe Supreme Person;
bhagavantamthe Personality of Godhead; janrdanamwho can kill all
the enemies; sarva-bhta-guh-vsamliving within the core of the heart
of everyone; vsudevamVsudeva, Ka, who is all-pervading and is the
son of Vasudeva; jagat-gurumthe spiritual master and teacher of the
whole world.
My dear Aditi, engage in devotional service to the Supreme Personality
of Godhead, who is the master of everything, who can subdue
everyone's enemies, and who sits within everyone's heart. Only that
Supreme PersonKa, or Vsudevacan bestow all auspicious
benedictions upon everyone, for He is the spiritual master of the
universe.
With these words, Kayapa Muni tried to pacify his wife. Aditi made her
appeal to her material husband. Of course, that is nice, but actually a
material relative cannot do anything good for anyone. If anything good
can be done, it is done by the Supreme Personality of Godhead, Vsudeva.
Therefore, Kayapa Muni advised his wife, Aditi, to begin worshiping
Lord Vsudeva, who is situated in everyone's heart. He is the friend of
everyone and is known as Janrdana because He can kill all enemies.

422

There are three modes of material naturegoodness, passion and


ignoranceand above material nature, transcendental to material nature,
is another existence, which is called uddha-sattva. In the material world,
the mode of goodness is considered the best, but because of material
contamination, even the mode of goodness is sometimes overpowered by
the modes of passion and ignorance. But when one transcends the
competition between these modes and engages himself in devotional
service, he rises above the three modes of material nature. In that
transcendental position, one is situated in pure consciousness. Sattva
viuddha vasudeva-abditam (SB 4.3.23). Above material nature is the
position called vasudeva, or freedom from material contamination. Only in
that position can one perceive the Supreme Personality of Godhead,
Vsudeva. Thus the vasudeva condition fulfills a spiritual necessity.
Vsudeva sarvam iti sa mahtm sudurlabha [Bg. 7.19]. When one
realizes Vsudeva, the Supreme Personality of Godhead, he becomes most
exalted.
Paramtm (Vsudeva) is situated in everyone's heart, as confirmed in
Bhagavad-gt. The Lord says:
te satata-yuktn
bhajat prti-prvakam
dadmi buddhi-yoga ta
yena mm upaynti te
"To those who are constantly devoted and who worship Me with love, I
give the understanding by which they can come to Me." (Bg. 10.10)
vara sarva-bhtn
hd-dee 'rjuna tihati
"The Supreme Lord is situated in everyone's heart, O Arjuna." (Bg. 18.61)
bhoktra yaja-tapas
sarva-loka-mahevaram
suhda sarva-bhtn
jtv m ntim cchati
"The sages, knowing Me as the ultimate purpose of all sacrifices and
austerities, the Supreme Lord of all planets and demigods and the

423

benefactor and well-wisher of all living entities, attains peace from the
pangs of material miseries." (Bg. 5.29)
Whenever one is perplexed, let him take shelter of the lotus feet of
Vsudeva, Ka, who will give the devotee intelligence to help him
surpass all difficulties and return home, back to Godhead. Kayapa Muni
advised his wife to seek shelter at the lotus feet of Vsudeva, Ka, so
that all her problems would be very easily solved. Thus Kayapa Muni was
an ideal spiritual master. He was not so foolish that he would present
himself as an exalted personality, as good as God. He was actually a bona
fide guru because he advised his wife to seek shelter at the lotus feet of
Vsudeva. One who trains his subordinate or disciple to worship
Vsudeva is the truly bona fide spiritual master. The word jagad-gurum is
very important in this regard. Kayapa Muni did not falsely declare
himself to be jagad-guru, although he actually was jagad-guru because he
advocated the cause of Vsudeva. Actually, Vsudeva is jagad-guru, as
clearly stated here (vsudeva jagad-gurum). One who teaches the
instructions of Vsudeva, Bhagavad-gt, is as good as vsudeva jagadgurum. But when one who does not teach this instructionas it is
declares himself jagad-guru, he simply cheats the public. Ka is jagadguru, and one who teaches the instruction of Ka as it is, on behalf of
Ka, may be accepted as jagad-guru. One who manufactures his own
theories cannot be accepted; he becomes jagad-guru falsely.
TEXT 21
sa vidhsyati te kmn
harir dnnukampana
amogh bhagavad-bhaktir
netareti matir mama
sahe (Vsudeva); vidhsyatiwill undoubtedly fulfill; teyour;
kmndesires; harithe Supreme Personality of Godhead; dnaunto
the poor; anukampanavery merciful; amoghinfallible; bhagavatbhaktidevotional service unto the Supreme Personality of Godhead;
nanot; itaranything but bhagavad-bhakti; itithus; matiopinion;
mamamy.
The Supreme Personality of Godhead, who is very merciful to the poor,
will fulfill all of your desires, for devotional service unto Him is
infallible. Any method other than devotional service is useless. That is

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my opinion.
There are three kinds of men, who are called akma, moka-kma and
sarva-kma. One who tries to get liberation from this material world is
called moka-kma, one who wants to enjoy this material world to its
fullest extent is called sarva-kma, and one who has fulfilled all his desires
and has no further material desires is called akma. A bhakta has no
desire. Sarvopdhi-vinirmukta tat-paratvena nirmalam [Cc. Madhya
19.170]. He is purified and free from material desires. The moka-km
wants to achieve liberation by merging into the existence of the Supreme
Brahman, and because of this desire to merge into the existence of the
Lord, he is not yet pure. And since those who want liberation are impure,
what to speak of the karms, who have so many desires to fulfill?
Nonetheless, the stra says:
akma sarva-kmo v
moka-kma udra-dh
tvrea bhakti-yogena
yajeta purua param
"Whether one desires everything or nothing or desires to merge into the
existence of the Lord, he is intelligent only if he worships Lord Ka, the
Supreme Personality of Godhead, by rendering transcendental loving
service." (SB 2.3.10)
Kayapa Muni saw that his wife, Aditi, had some material desires for the
welfare of her sons, but still he advised her to render devotional service to
the Supreme Personality of Godhead. In other words, everyone, regardless
of whether he is a karm, jn, yog or bhakta, should invariably take
shelter of the lotus feet of Vsudeva and render transcendental loving
service unto Him so that all his desires will be duly fulfilled. Ka is dnaanukampana: He is very merciful to everyone. Therefore if one wants to
fulfill his material desires, Ka helps him. Of course, sometimes if a
devotee is very sincere, the Lord, as a special favor to him, refuses to
fulfill his material desires and directly blesses him with pure, unalloyed
devotional service. It is said in Caitanya-caritmta (Madhya 22.38-39):
ka kahe,'m bhaje, mge viaya-sukha
amta chi' via mge,ei baa mrkha

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mivija, ei mrkhe 'viaya' kene diba?


sva-caramta diy 'viaya' bhuliba
"Ka says, 'If one engages in My transcendental loving service but at the
same time wants the opulence of material enjoyment, he is very, very
foolish. Indeed, he is just like a person who gives up ambrosia to drink
poison. Since I am very intelligent, why should I give this fool material
prosperity? Instead I shall induce him to take the nectar of the shelter of
My lotus feet and make him forget illusory material enjoyment.' " If a
devotee maintains some material desire and at the same time very
sincerely desires to engage at the lotus feet of Ka, Ka may directly
give him unalloyed devotional service and take away all his material
desires and possessions. This is the Lord's special favor to devotees.
Otherwise, if one takes to Ka's devotional service but still has material
desires to fulfill, he may become free from all material desires, as Dhruva
Mahrja did, but this may take some time. However, if a very sincere
devotee wants only Ka's lotus feet, Ka directly gives him the
position of uddha-bhakti, unalloyed devotional service.
TEXT 22
r-aditir uvca
kenha vidhin brahmann
upasthsye jagat-patim
yath me satya-sakalpo
vidadhyt sa manoratham
r-aditi uvcarmat Aditi began to pray; kenaby which; ahamI;
vidhinby regulative principles; brahmanO brhmaa; upasthsye
can please; jagat-patimthe Lord of the universe, Jaganntha; yathby
which; memy; satya-sakalpadesire may actually be fulfilled;
vidadhytmay fulfill; saHe (the Supreme Lord); manoratham
ambitions or desires.
rmat Aditi said: O brhmaa, tell me the regulative principles by
which I may worship the supreme master of the world so that the Lord
will be pleased with me and fulfill all my desires.
It is said, "Man proposes, God disposes." Thus a person may desire many
things, but unless these desires are fulfilled by the Supreme Personality of

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Godhead, they cannot be fulfilled. Fulfillment of desire is called satyasakalpa. Here the word satya-sakalpa is very important. Aditi placed
herself at the mercy of her husband so that he would give her directions
by which to worship the Supreme Personality of Godhead so that all her
desires would be fulfilled. A disciple must first decide that he should
worship the Supreme Lord, and then the spiritual master will give the
disciple correct directions. One cannot dictate to the spiritual master, just
as a patient cannot demand that his physician prescribe a certain type of
medicine. Here is the beginning of worship of the Supreme Personality of
Godhead. As confirmed in Bhagavad-gt (7.16):
catur-vidh bhajante m
jan suktino 'rjuna
rto jijsur arthrth
jn ca bharatarabha
"O best among the Bhratas, four kinds of pious men render devotional
service unto Methe distressed, the desirer of wealth, the inquisitive, and
he who is searching for knowledge of the Absolute." Aditi was rta, a
person in distress. She was very much aggrieved because her sons, the
demigods, were bereft of everything. Thus she wanted to take shelter of
the Supreme Personality of Godhead under the direction of her husband,
Kayapa Muni.
TEXT 23
dia tva dvija-reha
vidhi tad-upadhvanam
u tuyati me deva
sdanty saha putrakai
diajust instruct me; tvamO my husband; dvija-rehaO best of
the brhmaas; vidhimthe regulative principles; tatthe Lord;
upadhvanamthe process of worshiping; uvery soon; tuyati
becomes satisfied; meunto me; devathe Lord; sdantynow
lamenting; sahawith; putrakaiall my sons, the demigods.
O best of the brhmaas, kindly instruct me in the perfect method of
worshiping the Supreme Personality of Godhead in devotional service,
by which the Lord may very soon be pleased with me and save me,

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along with my sons, from this most dangerous condition.


Sometimes less intelligent men ask whether one has to approach a guru to
be instructed in devotional service for spiritual advancement. The answer
is given hereindeed, not only here, but also in Bhagavad-gt, where
Arjuna accepted Ka as his guru (iyas te 'ha dhi m tv
prapannam [Bg. 2.7]). The Vedas also instruct, tad-vijnrtha sa guru
evbhigacchet: [MU 61.2.12] one must accept a guru for proper direction if
one is seriously inclined toward advancement in spiritual life. The Lord
says that one must worship the crya, who is the representative of the
Supreme Personality of Godhead (crya m vijnyt [SB 11.17.27]).
One should definitely understand this. In Caitanya-caritmta it is said
that the guru is the manifestation of the Supreme Personality of Godhead.
Therefore, according to all the evidence given by the stra and by the
practical behavior of devotees, one must accept a guru. Aditi accepted her
husband as her guru, so that he would direct her how to advance in
spiritual consciousness, devotional service, by worshiping the Supreme
Lord.
TEXT 24
r-kayapa uvca
etan me bhagavn pa
praj-kmasya padmaja
yad ha te pravakymi
vrata keava-toaam
r-kayapa uvcaKayapa Muni said; etatthis; meby me;
bhagavnthe most powerful; pawhen he was requested; praj-

tad-vijnrtha sa gurum evbhigacchet


samit-pi rotriya brahma-niham

"To understand these things properly, one must humbly


approach, with firewood in hand, a spiritual master who is
learned in the Vedas and firmly devoted to the Absolute Truth."
[Muaka Upaniad 1.2.12]

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kmasyadesiring offspring; padma-jaLord Brahm, who was born of


a lotus flower; yatwhatever; hahe said; teunto you; pravakymi
I shall explain; vratamin the form of worship; keava-toaamby
which Keava, the Supreme Personality of Godhead, is satisfied.
r Kayapa Muni said: When I desired offspring, I placed inquiries
before Lord Brahm, who is born from a lotus flower. Now I shall
explain to you the same process Lord Brahm instructed me, by which
Keava, the Supreme Personality of Godhead, is satisfied.
Here the process of devotional service is further explained. Kayapa Muni
wanted to instruct Aditi in the same process recommended to him by
Brahm for satisfying the Supreme Personality of Godhead. This is
valuable. The guru does not manufacture a new process to instruct the
disciple. The disciple receives from the guru an authorized process
received by the guru from his guru. This is called the system of disciplic
succession (eva parampar-prpta ima rjarayo vidu [Bg. 4.2]).
This is the bona fide Vedic system of receiving the process of devotional
service, by which the Supreme Personality of Godhead is pleased.
Therefore, to approach a bona fide guru, or spiritual master, is essential.
The bona fide spiritual master is he who has received the mercy of his
guru, who in turn is bona fide because he has received the mercy of his
guru. This is called the parampar system. Unless one follows this
parampar system, the mantra one receives will be chanted for no
purpose. Nowadays there are so many rascal gurus who manufacture their
mantras as a process for material advancement, not spiritual advancement.
Still, the mantra cannot be successful if it is manufactured. Mantras and
the process of devotional service have special power, provided they are
received from the authorized person.
TEXT 25
phlgunasymale pake
dvdaha payo-vratam
arcayed aravindka
bhakty paramaynvita
phlgunasyaof the month of Phlguna (February and March); amale
during the bright; pakefortnight; dvdaa-ahamfor twelve days,
ending with Dvda, the day after Ekda; paya-vratamaccepting the

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vow of taking only milk; arcayetone should worship; aravinda-akam


the lotus-eyed Supreme Personality of Godhead; bhaktywith devotion;
paramayunalloyed; anvitasurcharged.
In the bright fortnight of the month of Phlguna [February and March],
for twelve days ending with Dvda, one should observe the vow of
subsisting only on milk and should worship the lotus-eyed Supreme
Personality of Godhead with all devotion.
Worshiping the Supreme Lord Viu with devotion means following
arcana-mrga.
ravaa krtana vio
smaraa pda-sevanam
arcana vandana dsya
sakhyam tma-nivedanam
[SB 7.5.23]
One should install the Deity of Lord Viu or Ka and worship Him
nicely by dressing Him, decorating Him with flower garlands, and offering
Him all kinds of fruits, flowers and cooked food, nicely prepared with
ghee, sugar and grains. One should also offer a flame, incense and so on,
while ringing a bell, as prescribed. This is called worship of the Lord.
Here it is recommended that one observe the vow of subsisting only by
drinking milk. This is called payo-vrata. As we generally perform
devotional service on Ekda by not eating grains, it is generally
recommended that on Dvda one not consume anything but milk. Payovrata and arcana devotional service to the Supreme Lord should be
performed with a pure devotional attitude (bhakty). Without bhakti, one
cannot worship the Supreme Personality of Godhead. Bhakty mm
abhijnti yvn ya csmi tattvata [Bg. 18.55]. If one wants to know the
Supreme Personality of Godhead and be directly connected with Him,
knowing what He wants to eat and how He is satisfied, one must take to
the process of bhakti. As recommended here also, bhakty
paramaynvita: one should be surcharged with unalloyed devotional
service.
TEXT 26
sinvly mdlipya

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snyt kroa-vidray
yadi labhyeta vai srotasy
eta mantram udrayet
sinvlymon the dark-moon day; mdwith dirt; lipyasmearing
the body; snytone should bathe; kroa-vidraydug up by the tusk
of a boar; yadiif; labhyetait is available; vaiindeed; srotasiin a
flowing river; etam mantramthis mantra; udrayetone should chant.
If dirt dug up by a boar is available, on the day of the dark moon one
should smear this dirt on his body and then bathe in a flowing river.
While bathing, one should chant the following mantra.
TEXT 27
tva devy di-varhea
rasy sthnam icchat
uddhtsi namas tubhya
ppmna me praaya
tvamyou; deviO mother earth; di-varheaby the Supreme
Personality of Godhead in the form of a boar; rasyfrom the bottom
of the universe; sthnama place; icchatdesiring; uddht asiyou
have been raised; nama tubhyamI offer my respectful obeisances unto
you; ppmnamall sinful activities and their reactions; meof me;
praayaplease undo.
O mother earth, you were raised by the Supreme Personality of
Godhead in the form of a boar because of your desiring to have a place
to stay. I pray that you kindly vanquish all the reactions of my sinful
life. I offer my respectful obeisances unto you.
TEXT 28
nirvartittma-niyamo
devam arcet samhita
arcy sthaile srye
jale vahnau gurv api
nirvartitafinished; tma-niyamathe daily duties of washing, chanting

431

other mantras and so on, according to one's practice; devamthe Supreme


Personality of Godhead; arcetone should worship; samhitawith full
attention; arcymunto the Deities; sthaileunto the altar; srye
unto the sun; jaleunto the water; vahnauunto the fire; gurauunto
the spiritual master; apiindeed.
Thereafter, one should perform his daily spiritual duties and then, with
great attention, offer worship to the Deity of the Supreme Personality of
Godhead, and also to the altar, the sun, water, fire and the spiritual
master.
TEXT 29
namas tubhya bhagavate
puruya mahyase
sarva-bhta-nivsya
vsudevya skie
nama tubhyamI offer my respectful obeisances unto You; bhagavate
unto the Supreme Personality of Godhead; puruyathe Supreme
Person; mahyasethe best of all personalities; sarva-bhta-nivsyathe
person who lives in everyone's heart; vsudevyathe Lord who lives
everywhere; skiethe witness of everything.
O Supreme Personality of Godhead, greatest of all, who lives in
everyone's heart and in whom everyone lives, O witness of everything,
O Vsudeva, supreme and all-pervading person, I offer my respectful
obeisances unto You.
TEXT 30
namo 'vyaktya skmya
pradhna-puruya ca
catur-viad-gua-jya
gua-sakhyna-hetave
namaI offer my respectful obeisances unto You; avyaktyawho are
never seen by material eyes; skmyatranscendental; pradhnapuruyathe Supreme Person; caalso; catu-viattwenty-four;
gua-jyathe knower of the elements; gua-sakhynaof the

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skhya-yoga system; hetavethe original cause.


I offer my respectful obeisances unto You, the Supreme Person. Being
very subtle, You are never visible to material eyes. You are the knower
of the twenty-four elements, and You are the inaugurator of the
skhya-yoga system.
Catur-viad-gua, the twenty-four elements, are the five gross elements
(earth, water, fire, air and ether), the three subtle elements (mind,
intelligence and false ego), the ten senses (five for working and five for
acquiring knowledge), the five sense objects, and contaminated
consciousness. These are the subject matter of skhya-yoga, which was
inaugurated by Lord Kapiladeva. This skhya-yoga was again
propounded by another Kapila, but he was an atheist, and his system is
not accepted as bona fide.
TEXT 31
namo dvi-re tri-pade
catu-gya tantave
sapta-hastya yajya
tray-vidytmane nama
namaI offer my respectful obeisances unto You; dvi-rewho have
two heads; tri-padewho have three legs; catu-gyawho have four
horns; tantavewho expand; sapta-hastyawho have seven hands;
yajyaunto the yaja-purua, the supreme enjoyer; traythe three
modes of Vedic ritualistic ceremonies; vidy-tmanethe Personality of
Godhead, the embodiment of all knowledge; namaI offer my respectful
obeisances unto You.
I offer my respectful obeisances unto You, the Supreme Personality of
Godhead, who have two heads [pryaya and udyanya], three legs
[savana-traya], four horns [the four Vedas] and seven hands [the seven
chandas, such as Gyatr]. I offer my obeisances unto You, whose heart
and soul are the three Vedic rituals [karma-ka, jna-ka and
upsan-ka] and who expand these rituals in the form of sacrifice.
TEXT 32
nama ivya rudrya

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nama akti-dharya ca
sarva-vidydhipataye
bhtn pataye nama
namaI offer my respectful obeisances unto You; ivyathe
incarnation named Lord iva; rudryathe expansion named Rudra;
namaobeisances; akti-dharyathe reservoir of all potencies; ca
and; sarva-vidy-adhipatayethe reservoir of all knowledge; bhtnm
of the living entities; patayethe supreme master; namaI offer my
respectful obeisances unto You.
I offer my respectful obeisances unto You, Lord iva, or Rudra, who are
the reservoir of all potencies, the reservoir of all knowledge, and the
master of everyone.
It is the system for one to offer obeisances unto the expansion or
incarnation of the Lord. Lord iva is the incarnation of ignorance, one of
the material modes of nature.
TEXT 33
namo hirayagarbhya
prya jagad-tmane
yogaivarya-arrya
namas te yoga-hetave
namaI offer my respectful obeisances unto You; hirayagarbhya
situated as the four-headed Hirayagarbha, Brahm; pryathe source
of everyone's life; jagat-tmanethe Supersoul of the entire universe;
yoga-aivarya-arryawhose body is full of opulences and mystic
power; nama teI offer my respectful obeisances unto You; yogahetavethe original master of all mystic power.
I offer my respectful obeisances unto You, who are situated as
Hirayagarbha, the source of life, the Supersoul of every living entity.
Your body is the source of the opulence of all mystic power. I offer my
respectful obeisances unto You.
TEXT 34
namas ta di-devya

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ski-bhtya te nama
nryaya aye
narya haraye nama
nama teI offer my respectful obeisances unto You; di-devyawho
are the original Personality of Godhead; ski-bhtyathe witness of
everything within the heart of everyone; teunto You; namaI offer my
respectful obeisances; nryayawho take the incarnation of
Nryaa; ayethe sage; naryathe incarnation of a human being;
harayeunto the Supreme Personality of Godhead; namaI offer my
respectful obeisances.
I offer my respectful obeisances unto You, who are the original
Personality of Godhead, the witness in everyone's heart, and the
incarnation of Nara-Nryaa i in the form of a human being. O
Personality of Godhead, I offer my respectful obeisances unto You.
TEXT 35
namo marakata-ymavapue 'dhigata-riye
keavya namas tubhya
namas te pta-vsase
namaI offer my respectful obeisances unto You; marakata-ymavapuewhose bodily hue is blackish like the marakata gem; adhigatariyeunder whose control is mother Lakm, the goddess of fortune;
keavyaLord Keava, who killed the Ke demon; nama tubhyamI
offer my respectful obeisances unto You; nama teagain I offer my
respectful obeisances unto You; pta-vsasewhose garment is yellow.
My Lord, I offer my respectful obeisances unto You, who are dressed in
yellow garments, whose bodily hue resembles the marakata gem, and
who have full control over the goddess of fortune. O my Lord Keava, I
offer my respectful obeisances unto You.
TEXT 36
tva sarva-varada pus
vareya varadarabha

435

atas te reyase dhr


pda-reum upsate
tvamYou; sarva-vara-dawho can give all kinds of benedictions;
pusmto all living entities; vareyaO most worshipable; vara-daabhaO most powerful of all givers of benediction; atafor this
reason; teYour; reyasethe source of all auspiciousness; dhrthe
most sober; pda-reum upsateworship the dust of the lotus feet.
O most exalted and worshipable Lord, best of those who bestow
benediction, You can fulfill the desires of everyone, and therefore those
who are sober, for their own welfare, worship the dust of Your lotus
feet.
TEXT 37
anvavartanta ya dev
r ca tat-pda-padmayo
sphayanta ivmoda
bhagavn me prasdatm
anvavartantaengaged in devotional service; yamunto whom; dev
all the demigods; r caand the goddess of fortune; tat-pdapadmayoof the lotus feet of His Lordship; sphayantadesiring; iva
exactly; modamcelestial bliss; bhagavnthe Supreme Personality of
Godhead; meupon me; prasdatmmay be pleased.
All the demigods, as well as the goddess of fortune, engage in the
service of His lotus feet. Indeed, they respect the fragrance of those
lotus feet. May the Supreme Personality of Godhead be pleased with
me.
TEXT 38
etair mantrair hkeam
vhana-purasktam
arcayec chraddhay yukta
pdyopasparandibhi
etai mantraiby chanting all these mantras; hkeamunto the

436

Supreme Personality of Godhead, the master of all senses; vhana


calling; purasktamhonoring Him in all respects; arcayetone should
worship; raddhaywith faith and devotion; yuktaengaged; pdyaupasparana-dibhiwith the paraphernalia of worship (pdya, arghya,
etc.).
Kayapa Muni continued: By chanting all these mantras, welcoming the
Supreme Personality of Godhead with faith and devotion, and offering
Him items of worship [such as pdya and arghya], one should worship
Keava, Hkea, Ka, the Supreme Personality of Godhead.
TEXT 39
arcitv gandha-mlydyai
payas snapayed vibhum
vastropavtbharaapdyopasparanais tata
gandha-dhpdibhi crced
dvdakara-vidyay
arcitvworshiping in this way; gandha-mlya-dyaiwith incense,
flower garlands, etc.; payaswith milk; snapayetshould bathe;
vibhumthe Lord; vastradress; upavtasacred thread; bharaa
ornaments; pdyawater for washing the lotus feet; upasparanai
touching;
tatathereafter;
gandhafragrance;
dhpaincense;
dibhiwith all of these; caand; arcetshould worship; dvdaaakara-vidyaywith the mantra of twelve syllables.
In the beginning, the devotee should chant the dvdakara-mantra
and offer flower garlands, incense and so on. After worshiping the Lord
in this way, one should bathe the Lord with milk and dress Him with
proper garments, a sacred thread, and ornaments. After offering water
to wash the Lord's feet, one should again worship the Lord with
fragrant flowers, incense and other paraphernalia.
The dvdakara-mantra is o namo bhagavate vsudevya. While
worshiping the Deity, one should ring a bell with his left hand and offer
pdya, arghya, vastra, gandha, ml, bharaa, bhaa and so on. In this
way, one should bathe the Lord with milk, dress Him and again worship
Him with all paraphernalia.

437

TEXT 40
ta payasi naivedya
ly-anna vibhave sati
sasarpi sagua dattv
juhuyn mla-vidyay
tamcooked; payasiin milk; naivedyamoffering to the Deity; liannamfine rice; vibhaveif available; satiin this way; sa-sarpiwith
ghee (clarified butter); sa-guamwith molasses; dattvoffering Him;
juhuytshould offer oblations in the fire; mla-vidyaywith chanting
of the same dvdakara-mantra
If one can afford to, one should offer the Deity fine rice boiled in milk
with clarified butter and molasses. While chanting the same original
mantra, one should offer all this to the fire.
TEXT 41
nivedita tad-bhaktya
dadyd bhujta v svayam
dattvcamanam arcitv
tmbla ca nivedayet
niveditamthis offering of prasda; tat-bhaktyaunto His devotee;
dadytshould be offered; bhujtaone should take; veither;
svayampersonally; dattv camanamgiving water to wash the hands
and mouth; arcitvin this way worshiping the Deity; tmblambetel
nuts with spices; caalso; nivedayetone should offer.
One should offer all the prasda to a Vaiava or offer him some of the
prasda and then take some oneself. After this, one should offer the
Deity camana and then betel nut and then again worship the Lord.
TEXT 42
japed aottara-ata
stuvta stutibhi prabhum
ktv pradakia bhmau
praamed daavan mud

438

japetshould silently murmur; aottara-atam108 times; stuvta


should offer prayers; stutibhiby various prayers of glorification;
prabhumunto the Lord; ktvthereafter doing; pradakiam
circumambulation; bhmauon the ground; praametshould offer
obeisances; daavatstraight, with the whole body; mudwith great
satisfaction.
Thereafter, one should silently murmur the mantra 108 times and offer
prayers to the Lord for His glorification. Then one should
circumambulate the Lord and finally, with great delight and
satisfaction, offer obeisances, falling straight like a rod [daavat].
TEXT 43
ktv irasi tac-che
devam udvsayet tata
dvy-avarn bhojayed viprn
pyasena yathocitam
ktvtaking; irasion the head; tat-emall the remnants (the water
and flowers offered to the Deity); devamunto the Deity; udvsayet
should be thrown into a sacred place; tatathereafter; dvi-avarna
minimum of two; bhojayetshould feed; viprnbrhmaas; pyasena
with sweet rice; yath-ucitamas each deserves.
After touching to one's head all the flowers and water offered to the
Deity, one should throw them into a sacred place. Then one should feed
at least two brhmaas with sweet rice.
TEXTS 44-45
bhujta tair anujta
sea ea sabhjitai
brahmacry atha tad-rtry
vo bhte prathame 'hani
snta ucir yathoktena
vidhin susamhita
payas snpayitvrced
yvad vrata-sampanam

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bhujtashould take the prasda; taiby the brhmaas; anujta


being permitted; sa-iawith friends and relatives; eamthe
remnants; sabhjitaiproperly honored; brahmacrobservance of
celibacy; athaof course; tat-rtrymat night; va bhteat the end of
the night, when the morning comes; prathame ahanion the first day;
sntabathing; ucibecoming purified; yath-uktenaas stated
before; vidhinby following the regulative principles; su-samhita
with great attention; payaswith milk; snpayitvbathing the Deity;
arcetshould offer worship; yvatas long as; vrata-sampanamthe
period of worship is not over.
One should perfectly honor the respectable brhmaas one has fed, and
then, after taking their permission, one should take prasda with his
friends and relatives. For that night, one should observe strict celibacy,
and the next morning, after bathing again, with purity and attention one
should bathe the Deity of Viu with milk and worship Him according
to the methods formerly stated in detail.
TEXT 46
payo-bhako vratam ida
cared viv-arcandta
prvavaj juhuyd agni
brhma cpi bhojayet
paya-bhakaone who drinks milk only; vratam idamthis process of
worshiping with a vow; caretone should execute; viu-arcana-dta
worshiping Lord Viu with great faith and devotion; prva-vatas
prescribed previously; juhuytone should offer oblations; agniminto
the fire; brhmanunto the brhmaas; ca apias well as; bhojayet
should feed.
Worshiping Lord Viu with great faith and devotion and living only by
drinking milk, one should follow this vow. One should also offer
oblations to the fire and feed the brhmaas as mentioned before.
TEXT 47
eva tv ahar aha kuryd
dvdaha payo-vratam

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harer rdhana homam


arhaa dvija-tarpaam
evamin this way; tuindeed; aha ahaday after day; kurytshould
execute; dvdaa-ahamuntil twelve days; paya-vratamthe observance
of the vrata known as payo-vrata; hare rdhanamworshiping the
Supreme Personality of Godhead; homamby executing a fire sacrifice;
arhaamworshiping the Deity; dvija-tarpaamand satisfying the
brhmaas by feeding them.
In this way, until twelve days have passed, one should observe this
payo-vrata, worshiping the Lord every day, executing the routine duties,
performing sacrifices and feeding the brhmaas.
TEXT 48
pratipad-dinam rabhya
yvac chukla-trayodam
brahmacaryam adha-svapna
snna tri-avaa caret
pratipat-dinamon the day of pratipat; rabhyabeginning; yvatuntil;
uklaof the bright fortnight; trayodamthe thirteenth day of the
moon (the second day after Ekda); brahmacaryamobserving complete
celibacy; adha-svapnamlying down on the floor; snnambathing; trisavanamthree times (morning, evening and noon); caretone should
execute.
From pratipat until the thirteenth day of the next bright moon [uklatrayoda], one should observe complete celibacy, sleep on the floor,
bathe three times a day and thus execute the vow.
TEXT 49
varjayed asad-lpa
bhogn uccvacs tath
ahisra sarva-bhtn
vsudeva-paryaa
varjayetone should give up; asat-lpamunnecessary talk on material

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subject matters; bhognsense gratification; ucca-avacnsuperior or


inferior; tathas well as; ahisrawithout being envious; sarvabhtnmof all living entities; vsudeva-paryaasimply being a
devotee of Lord Vsudeva.
During this period, one should not unnecessarily talk of material
subjects or topics of sense gratification, one should be completely free
from envy of all living entities, and one should be a pure and simple
devotee of Lord Vsudeva.
TEXT 50
trayodaym atho vio
snapana pacakair vibho
krayec chstra-dena
vidhin vidhi-kovidai
trayodaymon the thirteenth day of the moon; athothereafter;
vioof Lord Viu; snapanambathing; pacakaiby pacmta,
five substances; vibhothe Lord; krayetone should execute; stradenaenjoined in the scripture; vidhinunder regulative principles;
vidhi-kovidaiassisted by the priests who know the regulative
principles.
Thereafter, following the directions of the stra with help from
brhmaas who know the stra, on the thirteenth day of the moon one
should bathe Lord Viu with five substances [milk, yogurt, ghee, sugar
and honey].
TEXTS 51-52,
pj ca mahat kuryd
vitta-hya-vivarjita
caru nirpya payasi
ipiviya viave
sktena tena purua
yajeta susamhita
naivedya ctiguavad
dadyt purua-tuidam

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pjmworship; caalso; mahatmvery gorgeous; kurytshould do;


vitta-hyamiserly mentality (not spending sufficient money);
vivarjitagiving up; carumgrains offered in the yaja; nirpyaseeing
properly; payasiwith milk; ipiviyaunto the Supersoul, who is
situated in the heart of every living entity; viaveunto Lord Viu;
sktenaby chanting the Vedic mantra known as purua-skta; tenaby
that; puruamthe Supreme Personality of Godhead; yajetaone should
worship; su-samhitawith great attention; naivedyamfood offered to
the Deity; caand; ati-gua-vatprepared very gorgeously with all
varieties of taste; dadytshould offer; purua-tui-dameverything
extremely pleasing to the Supreme Personality of Godhead.
Giving up the miserly habit of not spending money, one should arrange
for the gorgeous worship of the Supreme Personality of Godhead,
Viu, who is situated in the heart of every living entity. With great
attention, one must prepare an oblation of grains boiled in ghee and
milk and must chant the Purua-skta mantra. The offerings of food
should be of varieties of tastes. In this way, one should worship the
Supreme Personality of Godhead.
TEXT 53
crya jna-sampanna
vastrbharaa-dhenubhi
toayed tvija caiva
tad viddhy rdhana hare
cryamthe spiritual master; jna-sampannamvery advanced in
spiritual
knowledge;
vastra-bharaa-dhenubhiwith
clothing,
ornaments and many cows; toayetshould satisfy; tvijathe priests
recommended by the spiritual master; ca evaas well as; tat viddhitry
to understand that; rdhanamworship; hareof the Supreme
Personality of Godhead.
One should satisfy the spiritual master [crya], who is very learned in
Vedic literature, and should satisfy his assistant priests [known as hot,
udgt, adhvaryu and brahma]. One should please them by offering
them clothing, ornaments and cows. This is the ceremony called viurdhana, or worship of Lord Viu.

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TEXT 54
bhojayet tn guavat
sad-annena uci-smite
any ca brhma chakty
ye ca tatra samgat
bhojayetshould distribute prasda; tnunto all of them; gua-vatby
rich foods; sat-annenawith food prepared with ghee and milk, which is
supposed to be very pure; uci-smiteO most pious lady; anyn ca
others also; brhmanbrhmaas; aktyas far as possible; yeall of
them who; caalso; tatrathere (at the ceremonies); samgat
assembled.
O most auspicious lady, one should perform all the ceremonies under
the direction of learned cryas and should satisfy them and their
priests. By distributing prasda, one should also satisfy the brhmaas
and others who have assembled.
TEXT 55
daki gurave dadyd
tvigbhya ca yathrhata
anndyenva-pk ca
prayet samupgatn
dakimsome contribution of money or gold; guraveunto the
spiritual master; dadytone should give; tvigbhya caand to the
priests engaged by the spiritual master; yath-arhataas far as possible;
anna-adyenaby distributing prasda; va-pkneven to the calas,
persons habituated to eating the flesh of dogs; caalso; prayetone
should please; samupgatnbecause they have assembled there for the
ceremony.
One should satisfy the spiritual master and assistant priests by giving
them cloth, ornaments, cows and also some monetary contribution. And
by distributing prasda one should satisfy everyone assembled,
including even the lowest of men, the calas [eaters of dog flesh].
In the Vedic system, prasda is distributed, as recommended here,
without discrimination as to who may take the prasda. Regardless of

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whether one be a brhmaa, dra, vaiya, katriya, or even the lowest of


men, a cala, he should be welcome to accept prasda. However, when
the calas, the lower class or poorer class, are taking prasda, this does
not mean that they have become Nryaa or Viu. Nryaa is situated
in everyone's heart, but this does not mean Nryaa is a cala or poor
man. The Myvda philosophy of accepting a poor man as Nryaa is
the most envious and atheistic movement in Vedic culture. This mentality
should be completely given up. Everyone should be given the opportunity
to take prasda, but this does not mean that everyone has the right to
become Nryaa.
TEXT 56
bhuktavatsu ca sarveu
dnndha-kpadiu
vios tat prana vidvn
bhujta saha bandhubhi
bhuktavatsuafter feeding; caalso; sarveueveryone present there;
dnavery poor; andhablind; kpaathose who are not brhmaas;
diuand so on; vioof Lord Viu, who is situated in everyone's
heart; tatthat (prasda); pranampleasing; vidvnone who
understands this philosophy; bhujtashould take prasda himself;
sahawith; bandhubhifriends and relatives.
One should distribute viu-prasda to everyone, including the poor
man, the blind man, the nondevotee and the non-brhmaa. Knowing
that Lord Viu is very pleased when everyone is sumptuously fed with
viu-prasda, the performer of yaja should then take prasda with his
friends and relatives.
TEXT 57
ntya-vditra-gtai ca
stutibhi svasti-vcakai
krayet tat-kathbhi ca
pj bhagavato 'nvaham
ntyaby dancing; vditraby beating the drum; gtaiand by singing;
caalso; stutibhiby chanting auspicious mantras; svasti-vcakaiby
offering prayers; krayetshould execute; tat-kathbhiby reciting the

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Bhgavatam, Bhagavad-gt and similar literature; caalso; pjm


worship; bhagavataof the Supreme Personality of Godhead, Viu;
anvahamevery day (from pratipat to trayoda).
Every day from pratipat to trayoda, one should continue the
ceremony, to the accompaniment of dancing, singing, the beating of a
drum, the chanting of prayers and all-auspicious mantras, and recitation
of rmad-Bhgavatam. In this way, one should worship the Supreme
Personality of Godhead.
TEXT 58
etat payo-vrata nma
pururdhana param
pitmahenbhihita
may te samudhtam
etatthis; paya-vratamceremony known as payo-vrata; nmaby that
name; purua-rdhanamthe process of worshiping the Supreme
Personality of Godhead; paramthe best; pitmahenaby my
grandfather, Lord Brahm; abhihitamstated; mayby me; teunto
you; samudhtamdescribed in all details.
This is the religious ritualistic ceremony known as payo-vrata, by which
one may worship the Supreme Personality of Godhead. I received this
information from Brahm, my grandfather, and now I have described it
to you in all details.
TEXT 59
tva cnena mah-bhge
samyak crena keavam
tman uddha-bhvena
niyattm bhajvyayam
tvam cayou also; anenaby this process; mah-bhgeO greatly
fortunate one; samyak crenaexecuted properly; keavamunto Lord
Keava; tmanby oneself; uddha-bhvenain a pure state of mind;
niyata-tmcontrolling oneself; bhajago on worshiping; avyayam
the Supreme Personality of Godhead, who is inexhaustible.

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O most fortunate lady, establishing your mind in a good spirit, execute


this process of payo-vrata and thus worship the Supreme Personality of
Godhead, Keava, who is inexhaustible.
TEXT 60
aya vai sarva-yajkhya
sarva-vratam iti smtam
tapa-sram ida bhadre
dna cevara-tarpaam
ayamthis; vaiindeed; sarva-yajaall kinds of religious rituals and
sacrifices; khyacalled; sarva-vratamall religious ceremonies; iti
thus; smtamunderstood; tapa-sramthe essence of all austerities;
idamthis; bhadreO good lady; dnamacts of charity; caand;
varathe Supreme Personality of Godhead; tarpaamthe process of
pleasing.
This payo-vrata is also known as sarva-yaja. In other words, by
performing this sacrifice one can perform all other sacrifices
automatically. This is also acknowledged to be the best of all ritualistic
ceremonies. O gentle lady, it is the essence of all austerities, and it is
the process of giving charity and pleasing the supreme controller.
rdhann sarve vior rdhana param. This is a statement made
by Lord iva to Prvat. Worshiping Lord Viu is the supreme process of
worship. And how Lord Viu is worshiped in this payo-vrata ceremony
has now been fully described. The ultimate goal of life is to please Lord
Viu by varrama-dharma. The Vedic principles of four varas and
four ramas are meant for worship of Viu (viur rdhyate pus
nnyat tat-toa-kraam). The Ka consciousness movement is also
viu-rdhanam, or worship of Lord Viu, according to the age. The
payo-vrata method of viu-rdhanam was enunciated long, long ago by
Kayapa Muni to his wife, Aditi, in the heavenly planets, and the same
process is bona fide on earth even now. Especially for this age of Kali, the
process accepted by the Ka consciousness movement is to open
hundreds and thousands of Viu temples (temples of Rdh-Ka,
Jaganntha, Balarma, St-Rma, Gaura-Niti and so on). Performing
prescribed worship in such temples of Viu and thus worshiping the

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Lord is as good as performing the payo-vrata ceremony recommended


here. The payo-vrata ceremony is performed from the first to the
thirteenth day of the bright fortnight of the moon, but in our Ka
consciousness movement Lord Viu is worshiped in every temple
according to a schedule of twenty-four hours of engagement in
performing krtana, chanting the Hare Ka mah-mantra, offering
palatable food to Lord Viu and distributing this food to Vaiavas and
others. These are authorized activities, and if the members of the Ka
consciousness movement stick to these principles, they will achieve the
same result one gains by observing the payo-vrata ceremony. Thus the
essence of all auspicious activities, such as performing yaja, giving in
charity, observing vratas, and undergoing austerities, is included in the
Ka consciousness movement. The members of this movement should
immediately and sincerely follow the processes already recommended. Of
course, sacrifice is meant to please Lord Viu. Yajai sakrtana-pryair
yajanti hi sumedhasa: [SB 11.5.32] in Kali-yuga, those who are intelligent
perform the sakrtana-yaja. One should follow this process
conscientiously.
TEXT 61
ta eva niyam skt
ta eva ca yamottam
tapo dna vrata yajo
yena tuyaty adhokaja
tethat is; evaindeed; niyamall regulative principles; skt
directly; tethat is; evaindeed; caalso; yama-uttamthe best
process of controlling the senses; tapaausterities; dnamcharity;
vratamobserving vows; yajasacrifice; yenaby which process;
tuyatiis very pleased; adhokajathe Supreme Lord, who is not
perceived by material senses.
This is the best process for pleasing the transcendental Supreme
Personality of Godhead, known as Adhokaja. It is the best of all
regulative principles, the best austerity, the best process of giving
charity, and the best process of sacrifice.
The Supreme Lord says in Bhagavad-gt (18.66):

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sarva-dharmn parityajya
mm eka araa vraja
aha tv sarva-ppebhyo
mokayiymi m uca
"Abandon all varieties of religion and just surrender unto Me. I shall
deliver you from all sinful reaction. Do not fear." Unless one pleases the
Supreme Personality of Godhead according to His demand, no good result
will come from any of his actions.
dharma svanuhita pus
vivaksena-kathsu ya
notpdayed yadi rati
rama eva hi kevalam
"The occupational activities a man performs according to his own
position are only so much useless labor if they do not provoke attraction
for the message of the Personality of Godhead." (SB 1.2.8) If one is not
interested in satisfying Lord Viu, Vsudeva, all his so-called auspicious
activities are fruitless. Mogh mogha-karmo mogha-jn vicetasa:
[Bg. 9.12] because he is bewildered, he is baffled in his hopes, baffled in
his activities, and baffled in his knowledge. In this regard, rla
Vivantha
Cakravart
remarks,
napusakam
anapusakenetydinaikatvam. One cannot equate the potent and the impotent. Among
modern Myvds it has become fashionable to say that whatever one
does or whatever path one follows is all right. But these are all foolish
statements. Here it is forcefully affirmed that this is the only method for
success in life. vara-tarpaa vin sarvam eva viphalam. Unless Lord
Viu is satisfied, all of one's pious activities, ritualistic ceremonies and
yajas are simply for show and have no value. Unfortunately, foolish
people do not know the secret of success. Na te vidu svrtha-gati hi
vium [SB 7.5.31]. They do not know that real self-interest ends in
pleasing Lord Viu.
TEXT 62
tasmd etad vrata bhadre
prayat raddhaycara
bhagavn parituas te

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varn u vidhsyati
tasmttherefore; etatthis; vratamobservance of a vrata ceremony;
bhadremy dear gentle lady; prayatby observing rules and
regulations; raddhaywith faith; caraexecute; bhagavnthe
Supreme Personality of Godhead; parituabeing very satisfied; te
unto you; varnbenedictions; uvery soon; vidhsyatiwill bestow.
Therefore, my dear gentle lady, follow this ritualistic vow, strictly
observing the regulative principles. By this process, the Supreme
Person will very soon be pleased with you and will satisfy all your
desires.

Thus end the Bhaktivedanta purports of the Eighth Canto, Sixteenth Chapter,
of the rmad-Bhgavatam, entitled "Executing the Payo-vrata Process of
Worship."

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17. The Supreme Lord Agrees to Become Aditi's Son

As explained in this chapter, the Supreme Personality of Godhead, being


very pleased by the payo-vrata ceremony performed by Aditi, appeared
before her in full opulence. At her request, the Lord agreed to become her
son.
After Aditi performed the payo-vrata ceremony for twelve continuous
days, the Lord, who was certainly very pleased with her, appeared before
her with four hands and dressed in yellow garments. As soon as Aditi saw
the Supreme Personality of Godhead present before her, she immediately
got up, and with great ecstatic love for the Lord she fell to the ground to
offer respectful obeisances. Aditi's throat was choked because of ecstatic
feelings, and her entire body trembled with devotion. Although she
wanted to offer suitable prayers to the Lord, she could not do anything,
and thus she remained silent for some time. Then, feeling solace,
observing the beauty of the Lord, she offered her prayers. The Supreme
Personality of Godhead, the Supersoul of all living entities, was very
pleased with her, and He agreed to become her son by incarnating as a
plenary expansion. He was already pleased by Kayapa Muni's austerities,
and thus He agreed to become their son and maintain the demigods. After
giving His word of honor to this effect, the Lord disappeared. Following
the order of the Supreme Personality of Godhead, Aditi engaged in the
service of Kayapa Muni, who could see by samdhi that the Lord was
within him and who thus placed his semen in the womb of Aditi. Lord
Brahm, who is known as Hirayagarbha, understood that the Supreme
Personality of Godhead had entered Aditi's womb. Thus he offered
prayers to the Lord.
TEXT 1
r-uka uvca
ity ukt sdit rjan
sva-bhartr kayapena vai
anv atihad vratam ida
dvdaham atandrit

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r-uka uvcar ukadeva Gosvm said; itithus; uktbeing


advised; sthat lady; aditiAditi; rjanO King; sva-bhartrby her
husband; kayapenaKayapa Muni; vaiindeed; anusimilarly;
atihatexecuted; vratam idamthis payo-vrata ritualistic ceremony;
dvdaa-ahamfor twelve days; atandritwithout any laziness.
ukadeva Gosvm said: O King, after Aditi was thus advised by her
husband, Kayapa Muni, she strictly followed his instructions without
laziness and in this way performed the payo-vrata ritualistic ceremony.
For advancement in anything, especially in spiritual life, one must strictly
follow the bona fide instructions of the teacher. Aditi did this. She strictly
followed the instructions of her husband and guru. As confirmed in the
Vedic injunctions, yasya deve par bhaktir yath deve tath gurau [U
7
6.23]. One should have complete faith in the guru, who helps the disciple

yasya deve par bhaktir


yath deve tath gurau
tasyaite kathit hy arth
prakante mahtmana
7

"Unto those great souls who have implicit faith in both the
Lord and the spiritual master, all the imports of Vedic
knowledge are automatically revealed." (vetvatara Upaniad
6.23)
ata r-ka-nmdi
na bhaved grhyam indriyai
sevonmukhe hi jihvdau
svayam eva sphuraty ada
"No one can understand Ka as He is by the blunt material
senses. But He reveals Himself to the devotees, being pleased
with them for their transcendental loving service unto Him."
(Bhakti-rasmta-sindhu 1.2.234)

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make progress in spiritual life. As soon as the disciple thinks


independently, not caring for the instructions of the spiritual master, he is
a failure (yasyprasdn na gati kuto 'pi). Aditi very strictly followed the
instructions of her husband and spiritual master, and thus she was
successful.
TEXTS 2-3
cintayanty ekay buddhy
mah-puruam varam
praghyendriya-duvn
manas buddhi-srathi
mana caikgray buddhy
bhagavaty akhiltmani
vsudeve samdhya
cacra ha payo-vratam
cintayanticonstantly thinking; ekaywith one attention; buddhy
and intelligence; mah-puruamupon the Supreme Personality of

bhakty mm abhijnti
yvn ya csmi tattvata
tato m tattvato jtv
viate tad-anantaram
"One can understand the Supreme Personality as He is only by
devotional service. And when one is in full consciousness of
the Supreme Lord by such devotion, he can enter into the
kingdom of God."
These are Vedic instructions. One must have full faith in the words of the
spiritual master and similar faith in the Supreme Personality of Godhead.
Then the real knowledge of tm and Paramtm and the distinction
between matter and spirit will be automatically revealed. This tma-tattva,
or spiritual knowledge, will be revealed within the core of a devotee's
heart because of his having taken shelter of the lotus feet of a mahjana
such as Prahlda Mahrja.

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Godhead; varamthe supreme controller, Lord Viu; praghya


completely controlling; indriyathe senses; duaformidable, powerful;
avnhorses; manasby the mind; buddhi-srathiwith the help of
intelligence, the chariot driver; manathe mind; caalso; eka-agray
with full attention; buddhywith the intelligence; bhagavatiunto the
Supreme Personality of Godhead; akhila-tmanithe Supreme Soul, the
Supersoul of all living entities; vsudeveunto Lord Vsudeva;
samdhyakeeping full attention; cacraexecuted; hathus; payavratamthe ritualistic ceremony known as payo-vrata.
With full, undiverted attention, Aditi thought of the Supreme
Personality of Godhead and in this way brought under full control her
mind and senses, which resembled forceful horses. She concentrated
her mind upon the Supreme Lord, Vsudeva. Thus she performed the
ritualistic ceremony known as payo-vrata.
This is the process of bhakti-yoga.
anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
[Cc. Madhya 19.167]
"One should render transcendental loving service to the Supreme Lord
Ka favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure
devotional service." One simply has to concentrate upon the lotus feet of
Vsudeva, Ka (sa vai mana ka-padravindayo [SB 9.4.18]). Then
the mind and senses will be controlled, and one can engage himself fully
in the devotional service of the Lord. The devotee does not need to
practice the haha-yoga system to control the mind and senses; his mind
and senses are automatically controlled because of unalloyed devotional
service to the Lord.
TEXT 4
tasy prdurabht tta
bhagavn di-purua
pta-vs catur-bhu

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akha-cakra-gad-dhara
tasybefore her; prdurabhtappeared; ttamy dear King;
bhagavnthe Supreme Personality of Godhead; di-puruathe
original person; pta-vsdressed in yellow garments; catu-bhu
with four arms; akha-cakra-gad-dharabearing the conchshell, disc,
club and lotus flower.
My dear King, the original Supreme Personality of Godhead, dressed