529-
11–saàvartako megha-gaëo
varñati sma çataà samäù
dhäräbhir hasti-hastäbhir
léyate salile viräö
Hoards of clouds called Saàvartaka pour torrents of rain for one hundred
years. Flooding down in raindrops as long as the trunk of an elephant, the
deadly rainfall submerges the entire universe in water.
12–tato viräjam utsåjy
vairäjaù puruño nåpa
avyaktaà viçate sükñmaà
nirindhana ivänalaù
Then Vairäja Brahmä, the soul of the universal form, gives up his universal
body, O King, and enters into the subtle unmanifest nature, like a fire that has
run out of fuel.
13–väyunä håta-gandhä bhüù
salilatväya kalpate
salilaà tad-dhåta-rasaà
jyotiñöväyopakalpate
Deprived of its quality of aroma by the wind, the element earth is
transformed into water; and water, deprived of its taste by that same wind, is
merged into fire.
30–parasparänukathanaà
pävanaà bhagavad-yaçaù
mitho ratir mithas tuñöir
nivåttir mitha ätmanaù
One should learn how to associate with the devotees of the Lord by
gathering with them to chant the glories of the Lord. This process is most
purifying. As devotees thus develop their loving friendship, they feel mutual
happiness and satisfaction. And by thus encouraging one another they are able
to give up material sense gratification, which is the cause of all suffering.
31–smarantaù smärayantaç ca
mitho ‘ghaugha-haraà harim
bhaktyä saïjätayä bhaktyä
bibhraty utpulakäà tanum
The devotees of the Lord constantly discuss the glories of the Personality of
Godhead among themselves. Thus they constantly remember the Lord and
remind one another of His qualities and pastimes. In this way, by their devotion
to the principles of bhakti-yoga, the devotees please the Personality of Godhead,
who takes away from them everything inauspicious. Being purified of all
impediments, the devotees awaken to pure love of Godhead, and thus, even
within this world, their spiritualized bodies exhibit symptoms of transcendental
ecstasy, such as standing of the bodily hairs on end.
32–kvacid rudanty acyuta-cintayä kvacid
dhasanti nandanti vadanty alaukikäù
nåtyanti gäyanty anuçélayanty ajaà
bhavanti tüñëéà param etya nirvåtäù
Having achieved love of Godhead, the devotees sometimes cry out loud,
absorbed in thought of the infallible Lord. Sometimes they laugh, feel great
pleasure, speak out loud to the Lord, dance or sing. Such devotees, having
transcended material, conditioned life, sometimes imitate the unborn Supreme
by acting out His pastimes. And sometimes, achieving His personal audience,
they remain peaceful and silent.
33–iti bhägavatän dharmän
çikñan bhaktyä tad-utthayä
näräyaëa-paro mäyäm
aïjas tarati dustaräm
Thus learning the science of devotional service and practically engaging in
the devotional service of the Lord, the devotee comes to the stage of love of
Godhead. And by complete devotion to the Supreme Personality of Godhead,
Näräyaëa, the devotee easily crosses over the illusory energy, mäyä, which is
extremely difficult to cross.
5–çré-pippaläyana uväca
sthity-udbhava-pralaya-hetur ahetur asya
yat svapna-jägara-suñuptiñu sad bahiç ca
dehendriyäsu-hådayäni caranti yena
saïjévitäni tad avehi paraà narendra
çré-pippaläyanaù uväca—Çré Pippaläyana said; sthiti—of the creation;
udbhava—maintenance; pralaya—and destruction; hetuù—the cause;
ahetuù—itself without cause; asya—of this material universe; yat—which;
svapna—in dream; jägara—wakefulness; suñuptiñu—in deep sleep or
unconsciousness; sat—which exists; bahiù ca—and external to them as well;
deha—of the material bodies of the living entities; indriya—the senses;
äsu—life airs; hådayäni—and minds; caranti—act; yena—by which;
saïjévitäni—given life; tat—that; avehi—please know; param—to be the
Supreme; nara-indra—O King
Çré Pippaläyana said: The Supreme Personality of Godhead is the cause of
the creation, maintenance and destruction of this universe, yet He has no prior
cause. He pervades the various states of wakefulness, dreaming and unconscious
deep sleep and also exists beyond them. By entering the body of every living
being as the Supersoul, He enlivens the body, senses, life airs and mental
activities, and thus all the subtle and gross organs of the body begin their
functions. My dear King, know that Personality of Godhead to be the Supreme.
36–
naitan mano viçati väg uta cakñur ätmä
präëendriyäëi ca yathänalam arciñaù sväù
çabdo ‘pi bodhaka-niñedhatayätma-mülam
arthoktam äha yad-åte na niñedha-siddhiù
na—cannot; etat—this (Supreme Truth); manaù—the mind; viçati—enter;
väk—the function of speech; uta—nor; cakñuù—sight; ätmä—intelligence;
präëa—the subtle airs supporting life; indriyäëi—the senses; ca—or;
yathä—just as; analam—a fire; arciñaù—its sparks; sväù—own; çabdaù—the
authoritative sound of the Vedas; api—even; bodhaka—being able to indicate
by verbal reference; niñedhatayä—because of denying such; ätma—of the
Supreme Soul; mülam—basic evidence; artha-uktam—expressed indirectly;
äha—does express; yat-åte—without which (Supreme); na—there is not;
niñedha—of the negative statements of scripture; siddhiù—ultimate purpose.
Neither the mind nor the faculties of speech, sight, intelligence, the life air
or any of the senses are capable of penetrating that Supreme Truth, any more
than small sparks can affect the original fire from which they are generated.
Not even the authoritative language of the Vedas can perfectly describe the
Supreme Truth, since the Vedas themselves disclaim the possibility that the
Truth can be expressed by words. But through indirect reference the Vedic
sound does serve as evidence of the Supreme Truth, since without the existence
of that Supreme Truth the various restrictions found in the Vedas would have
no ultimate purpose.
44-parokña-vädo vedo ‘yaà
bälänäm anuçäsanam
karma-mokñäya karmäëi
vidhatte hy agadaà yathä
Childish and foolish people are attached to materialistic, fruitive activities,
although the actual goal of life is to become free from such activities. Therefore,
the Vedic injunctions indirectly lead one to the path of ultimate liberation by
first prescribing fruitive religious activities, just as a father promises his child
candy so that the child will take his medicine.
45–näcared yas tu vedoktaà
svayam ajïo ‘jitendriyaù
vikarmaëä hy adharmeëa
måtyor måtyum upaiti saù
If an ignorant person who has not conquered the material senses does not
adhere to the Vedic injunctions, certainly he will engage in sinful and
irreligious activities. Thus his reward will be repeated birth and death.
46–vedoktam eva kurväëo
niùsaìgo ‘rpitam éçvare
naiñkarmyaà labhate siddhià
rocanärthä phala-çrutiù
By executing without attachment the regulated activities prescribed in the
Vedas, offering the results of such work to the Supreme Lord, one attains the
perfection of freedom from the bondage of material work. The material fruitive
results offered in the revealed scriptures are not the actual goal of Vedic
knowledge, but are meant for stimulating the interest of the performer.
50/51–arcädau hådaye cäpi
yathä-labdhopacärakaiù
dravya-kñity-ätma-liëgäni
niñpädya prokñya cäsanam
pädyädén upakalpyätha
sannidhäpya samähitaù
håd-ädibhiù kåta-nyäso
müla-mantreëa cärcayet
The devotee should gather whatever ingredients for worshiping the Deity
are available, make ready the offerings, the ground, his mind and the Deity,
sprinkle his sitting place with water for purification and prepare the bathing
water and other paraphernalia. The devotee should then place the Deity in His
proper place, both physically and within his own mind, concentrate his
attention, and mark the Deity’s heart and other parts of the body with tilaka.
Then he should offer worship with the appropriate mantra.
52/53–
säìgopäìgäà sa-pärñadäà
täà täà mürtià sva-mantrataù
pädyärghyäcamanéyädyaiù
snäna-väso-vibhüñaëaiù
gandha-mälyäkñata-sragbhir
dhüpa-dépopahärakaiù
säìgam sampüjya vidhivat
stavaiù stutvä named dharim
sa-aìga—including the limbs of His transcendental body; upäìgäm—and His
special bodily features such as His Sudarçana disc and other weapons;
sa-pärñadäm—along with His personal associates; täm täm—each particular;
mürtim—Deity; sva-mantrataù—by the Deity’s own mantra; pädya—with
water for bathing the feet; arghya—scented water for greeting;
äcamanéya—water for washing the mouth; ädyaiù—and so on; snäna—water
for bathing; väsaù—fine clothing; vibhüñaëaiù—ornaments; gandha—with
fragrances; mälya—necklaces; akñata—unbroken barleycorns; sragbhiù—and
flower garlands; dhüpa—with incense; dépa—and lamps; upahärakaiù—such
offerings; sa-aìgam—in all aspects; sampüjya—completing the worship;
vidhivat—in accordance with the prescribed regulations; stavaiù
stutvä—honoring the Deity by offering prayers; namet—one should bow down;
harim—to the Lord.
One should worship the Deity along with each of the limbs of His
transcendental body, His weapons such as the Sudarçana cakra, His other
bodily features and His personal associates. One should worship each of these
transcendental aspects of the Lord by its own mantra and with offerings of
water to wash the feet, scented water, water to wash the mouth, water for
bathing, fine clothing and ornaments, fragrant oils, valuable necklaces,
unbroken barleycorns, flower garlands, incense and lamps. Having thus
completed the worship in all its aspects in accordance with the prescribed
regulations, one should then honor the Deity of Lord Hari with prayers and
offer obeisances to Him by bowing down.
11-4-6-
6–dharmasya dakña-duhitary ajaniñöa mürtyäà
näräyaëo nara åñi-pravaraù praçäntaù
naiñkarmya-lakñaëam uväca cacära karma
yo ‘dyäpi cästa åñi-varya-niñevitäìghr
Nara-Näräyaëa Åñi, who is perfectly peaceful and is the best of sages, was
born as the son of Dharma and his wife Mürti, the daughter of Dakña.
Nara-Näräyaëa Åñi taught the devotional service of the Lord, by which material
work ceases, and He Himself perfectly practiced this knowledge. He is living
even today, His lotus feet served by the greatest of saintly persons.
17–haàsa-svarüpy avadad acyuta ätma-yogaà
dattaù kumära åñabho bhagavän pitä naù
viñëuù çiväya jagatäà kalayävatirëas
tenähåtä madhu-bhidä çrutayo hayäsye
The infallible Supreme Personality of Godhead, Viñëu, has descended into
this world by His various partial incarnations such as Lord Haàsa [the swan],
Dattätreya, the four Kumäras and our own father, the mighty Åñabhadeva. By
such incarnations, the Lord teaches the science of self-realization for the benefit
of the whole universe. In His appearance as Hayagréva He killed the demon
Madhu and thus brought the Vedas back from the hellish planet Pätälaloka.
18–
gupto ‘pyaye manur ilauñadhayaç ca mätsye
krauòe hato diti-ja uddharatämbhasaù kñmäm
kaurme dhåto ‘drir amåtonmathane sva-påñöhe
grähät prapannam ibha-räjam amuïcad ärtam
In His appearance as a fish, the Lord protected Satyavrata Manu, the earth
and her valuable herbs. He protected them from the waters of annihilation. As a
boar, the Lord killed Hiraëyäkña, the son of Diti, while delivering the earth
from the universal waters. And as a tortoise, He lifted Mandara Mountain on
His back so that nectar could be churned from the ocean. The Lord saved the
surrendered king of the elephants, Gajendra, who was suffering terrible distress
from the grips of a crocodile.
9–saàstunvato nipatitän çramaëän åñéàç ca
çakraà ca våtra-vadhatas tamasi praviñöam
deva-striyo ‘sura-gåhe pihitä anäthä
jaghne ‘surendram abhayäya satäà nåsiàhe
The Lord also delivered the tiny ascetic sages called the Välakhilyas when
they fell into the water in a cow’s hoofprint and Indra was laughing at them.
The Lord then saved Indra when Indra was covered by darkness due to the
sinful reaction for killing Våträsura. When the wives of the demigods were
trapped in the palace of the demons without any shelter, the Lord saved them.
In His incarnation as Nåsiàha, the Lord killed Hiraëyakaçipu, the king of
demons, to free the saintly devotees from fear.
20–deväsure yudhi ca daitya-patén surärthe
hatväntareñu bhuvanäny adadhät kaläbhiù
bhütvätha vämana imäm aharad baleù kñmäà
yäcïä-cchalena samadäd aditeù sutebhyaù
The Supreme Lord regularly takes advantage of the wars between the
demons and demigods to kill the leaders of the demons. The Lord thus
encourages the demigods by protecting the universe through His various
incarnations during the reigns of each Manu. The Lord also appeared as
Vämana and took the earth away from Bali Mahäräja on the plea of begging
three steps of land. The Lord then returned the entire world to the sons of
Aditi.
21–niùkñatriyäm akåta gäà ca triù-sapta-kåtvo
rämas tu haihaya-kuläpyaya-bhärgavägniù
so ‘bdhià babandha daça-vaktram ahan sa-laìkaà
sétä-patir jayati loka-mala-ghna-kéåtiù
Lord Paraçuräma appeared in the family of Bhågu as a fire that burned to
ashes the dynasty of Haihaya. Thus Lord Paraçuräma rid the earth of all
kñatriyas twenty-one times. The same Lord appeared as Rämacandra, the
husband of Sétädevé, and thus He killed the ten-headed Rävaëa, along with all
the soldiers of Laìkä. May that Çré Räma, whose glories destroy the
contamination of the world, be always victorious.
22–bhümer bharävataraëäya yaduñv ajanmä
jätaù kariñyati surair api duñkaräëi
vädair vimohayati yajïa-kåto ‘tad-arhän
çüdrän kalau kñiti-bhujo nyahaniñyad ante
To diminish the burden of the earth, the unborn Lord will take birth in the
Yadu dynasty and perform feats impossible even for the demigods. Propounding
speculative philosophy, the Lord, as Buddha, will bewilder the unworthy
performers of Vedic sacrifices. And as Kalki the Lord will kill all the low-class
men posing as rulers at the end of the age of Kali.
23–evaà-vidhäni janmäni
karmäëi ca jagat-pateù
bhüréëi bhüri-yaçaso
varëitäni mahä-bhuja
O mighty-armed King, there are innumerable appearances and activities of
the Supreme Lord of the universe similar to those I have already mentioned. In
fact, the glories of the Supreme Lord are unlimited.
11-5-2-
2–çré-camasa uväca
mukha-bähüru-pädebhyaù
puruñasyäçramaiù saha
catväro jajïire varëä
guëair viprädayaù påthak
Çré Camasa said: Each of the four social orders, headed by the brähmaëas,
was born through different combinations of the modes of nature, from the face,
arms, thighs and feet of the Supreme Lord in His universal form. Thus the four
418
spiritual orders were also generated.
20–çré-karabhäjana uväca
kåtaà tretä dväparaà c
kalir ity eñu keçavaù
nänä-varëäbhidhäkäro
nänaiva vidhinejyate
çré-karabhäjanaù uväca—Çré Karabhäjana said; kåtam—Satya; tretä—Tretä;
dväparam—Dväpara; ca—and; kaliù—Kali; iti—thus named; eñu—in these
ages; keçavaù—the Supreme Lord, Keçava; nänä—various; varëa—having
complexions; abhidhä—names; äkäraù—and forms; nänä—various;
eva—similarly; vidhinä—by processes; ijyate—is worshiped.
Çré Karabhäjana replied: In each of the four yugas, or ages—Kåta, Tretä,
Dväpara and Kali—Lord Keçava appears with various complexions, names and
forms and is thus worshiped by various processes.
21–kåte çuklaç catur-bähur
jaöilo valkalämbaraù
kåñëäjinopavétäkñän
bibhrad daëòa-kamaëòalü
In Satya-yuga the Lord is white and four-armed, has matted locks and wears
a garment of tree bark. He carries a black deerskin, a sacred thread, prayer
beads and the rod and waterpot of a brahmacäré.
22–manuñyäs tu tadä çäntä
nirvairäù suhådaù samäù
yajanti tapasä devaà
çamena ca damena ca
People in Satya-yuga are peaceful, nonenvious, friendly to every creature
and steady in all situations. They worship the Supreme Personality by austere
meditation and by internal and external sense control.
23–haàsaù suparëo vaikuëöho
dharmo yogeçvaro ‘malaù
éçvaraù puruño ‘vyaktaù
paramätmeti géyate
In Satya-yuga the Lord is glorified by the names Haàsa, Suparëa,
Vaikuëöha, Dharma, Yogeçvara, Amala, Éçvara, Puruña, Avyakta and
Paramätmä.
24–tretäyäà rakta-varëo ‘sau
catur-bähus tri-mekhalaù
hiraëya-keças trayy-ätmä
sruk-sruvädy-upalakñaëaù
In Tretä-yuga the Lord appears with a red complexion. He has four arms,
golden hair, and wears a triple belt representing initiation into each of the three
Vedas. Embodying the knowledge of worship by sacrificial performance, which
is contained in the Åg, Säma and Yajur Vedas, His symbols are the ladle, spoon
and other implements of sacrifice
25–taà tadä manujä devaà
sarva-deva-mayaà harim
yajanti vidyayä trayyä
dharmiñöhä brahma-vädinaù
In Tretä-yuga, those members of human society who are fixed in religiosity
and are sincerely interested in achieving the Absolute Truth worship Lord
Hari, who contains within Himself all the demigods. The Lord is worshiped by
the rituals of sacrifice taught in the three Vedas.
26–viñëur yajïaù påçnigarbhaù
sarvadeva urukramaù
våñäkapir jayantaç ca
urugäya itéryate
In Tretä-yuga the Lord is glorified by the names Viñëu, Yajïa, Påçnigarbha,
Sarvadeva, Urukrama, Våñäkapi, Jayanta and Urugäya.
27–dväpare bhagaväï çyämaù
péta-väsä nijäyudhaù
çrévatsädibhir aìkaiç ca
lakñaëair upalakñitaù
In Dväpara-yuga the Supreme Personality of Godhead appears with a dark
blue complexion, wearing yellow garments. The Lord’s transcendental body is
marked in this incarnation with Çrévatsa and other distinctive ornaments, and
He manifests His personal weapons.
48–vaireëa yaà nåpatayaù çiçupäla-pauëòraçälvädayo
gati-viläsa-vilokanädyaiù
dhyäyanta äkåta-dhiyaù çayanäsanädau
tat-sämyam äpur anurakta-dhiyäà punaù kim
Inimical kings like Çiçupäla, Pauëòraka and Çälva were always thinking
about Lord Kåñëa. Even while they were lying down, sitting or engaging in
other activities, they enviously meditated upon the bodily movements of the
Lord, His sporting pastimes, His loving glances upon His devotees, and other
attractive features displayed by the Lord. Being thus always absorbed in Kåñëa,
they achieved spiritual liberation in the Lord’s own abode. What then can be
said of the benedictions offered to those who constantly fix their minds on Lord
Kåñëa in a favorable, loving mood?
49–mäpatya-buddhim akåthäù
kåñëe sarvätmanéçvare
mäyä-manuñya-bhävena
güòhaiçvarye pare ‘vyaye
Do not think of Kåñëa as an ordinary child, because He is the Supreme
Personality of Godhead, inexhaustible and the Soul of all beings. The Lord has
concealed His inconceivable opulences and is thus outwardly appearing to be an
ordinary human being.
52–itihäsam imaà puëyaà
dhärayed yaù samähitaù
sa vidhüyeha çamalaà
brahma-bhüyäya kalpate
Anyone who meditates on this pious historical narration with fixed attention
will purify himself of all contamination in this very life and thus achieve the
highest spiritual perfection.
