Archive for the ‘Sri Vaishna Concepts’ Category

Sri Baagavatham Slohas..Canta 8-Athyayam Nine-The Lord Incarnates as Mohini-Murti..

December 26, 2009

TEXT 1
TEXT
sri-suka uvaca
te ‘nyonyato ‘surah patram
harantas tyakta-sauhrdah
ksipanto dasyu-dharmana
ayantim dadrsuh striyam

Sukadeva Gosvami 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
TEXT
aho rupam aho dhama
aho asya navam vayah
iti te tam abhidrutya
papracchur jata-hrc-chayah

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
TEXT
ka tvam kanja-palasaksi
kuto va kim cikirsasi
kasyasi vada vamoru
mathnativa manamsi nah

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.

TEXT 4
TEXT
na vayam tvamarair daityaih
siddha-gandharva-caranaih
nasprsta-purvam janimo
lokesais ca kuto nrbhih

What to speak of human beings, even the demigods, demons, Siddhas,
Gandharvas, Caranas and the various directors of the universe, the
Prajapatis, have never touched You before. It is not that we are unable
to understand Your identity.

TEXT 5
TEXT
nunam tvam vidhina subhruh
presitasi saririnam
sarvendriya-manah-pritim
vidhatum saghrnena kim

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
TEXT
sa tvam nah spardhamananam
eka-vastuni manini
jnatinam baddha-vairanam
sam vidhatsva sumadhyame

We are now all engaged in enmity among ourselves because of this one
subject matter–the 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.

TEXT 7
TEXT
vayam kasyapa-dayada
bhratarah krta-paurusah
vibhajasva yatha-nyayam
naiva bhedo yatha bhavet

All of us, both demons and demigods, have been born of the same
father, Kasyapa, 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
TEXT
ity upamantrito daityair
maya-yosid-vapur harih
prahasya rucirapangair
niriksann idam abravit

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
TEXT
sri-bhagavan uvaca
katham kasyapa-dayadah
pumscalyam mayi sangatah
visvasam pandito jatu
kaminisu na yati hi

The Supreme Personality of Godhead, in the form of Mohini, told the
demons: O sons of Kasyapa Muni, I am only a prostitute. Mow is it that
you have so much faith in Me? A learned person never puts his faith in a
woman.

TEXT 10
TEXT
salavrkanam strinam ca
svairininam sura-dvisah
sakhyany ahur anityani
nutnam nutnam vicinvatam

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
TEXT
sri-suka uvaca
iti te ksvelitais tasya
asvasta-manaso ‘surah
jahasur bhava-gambhiram
dadus camrta-bhajanam

Sri Sukadeva Gosvami continued: After the demons heard the words of
Mohini-murti, 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.

TEXT 12
TEXT
tato grhitvamrta-bhajanam harir
babhasa isat-smita-sobhaya gira
yady abhyupetam kva ca sadhv asadhu va
krtam maya vo vibhaje sudham imam

Thereafter, the Supreme Personality of Godhead, having taken
possession of the container of nectar, smiled slightly and spoke in
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.

TEXT 13
TEXT
ity abhivyahrtam tasya
akarnyasura-pungavah
apramana-vidas tasyas
tat tathety anvamamsata

The chiefs of the demons were not very expert in deciding things. Upon
hearing the sweet words of Mohini-murti, they immediately assented.
“Yes,” they answered. “What You have said is all right.” Thus the demons
agreed to accept Her decision.
TEXTS 14-15
TEXT
athoposya krta-snana
hutva ca havisanalam
dattva go-vipra-bhutebhyah
krta-svastyayana dvijaih
yathopajosam vasamsi
paridhayahatani te
kusesu pravisan sarve
prag-agresv abhibhusitah

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 brahmanas and members of the other orders of society,
namely the ksatriyas, vaisyas and sudras, who were all rewarded as they
deserved. Thereafter, the demigods and demons performed ritualistic
ceremonies under the directions of the brahmanas. 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 kusa
grass.

TEXTS 16-17
TEXT
pran-mukhesupavistesu
suresu ditijesu ca
dhupamodita-salayam
justayam malya-dipakaih
tasyam narendra karabhorur usad-dukulasroni-
tatalasa-gatir mada-vihvalaksi
sa kujati kanaka-nupura-sinjitena
kumbha-stani kalasa-panir athavivesa

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
TEXT
tam sri-sakhim kanaka-kundala-caru-karnanasa-
kapola-vadanam para-devatakhyam
samviksya sammumuhur utsmita-viksanena
devasura vigalita-stana-pattikantam

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 saw
these beautiful features of Mohini-murti, who was glancing at them and
slightly smiling, they were all completely enchanted.

TEXT 19
TEXT
asuranam sudha-danam
sarpanam iva durnayam
matva jati-nrsamsanam
na tam vyabhajad acyutah

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.

TEXT 20
TEXT
kalpayitva prthak panktir
ubhayesam jagat-patih
tams copavesayam asa
svesu svesu ca panktisu

The Supreme Personality of Godhead as Mohini-murti, the master of the
universe, arranged separate lines of sitting places and seated the
demigods and demons according to their positions.
TEXT 21
TEXT
daityan grhita-kalaso
vancayann upasancaraih
dura-sthan payayam asa
jara-mrtyu-haram sudham

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.

TEXT 22
TEXT
te palayantah samayam
asurah sva-krtam nrpa
tusnim asan krta-snehah
stri-vivada-jugupsaya

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
TEXT
tasyam krtatipranayah
pranayapaya-katarah
bahu-manena cabaddha
nocuh kincana vipriyam

The demons had developed affection for Mohini-murti 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.

TEXT 24
TEXT
deva-linga-praticchannah
svarbhanur deva-samsadi
pravistah somam apibac
candrarkabhyam ca sucitah

Rahu, 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 Rahu, understood the situation. Thus Rahu was
detected.TEXT 25
TEXT
cakrena ksura-dharena
jahara pibatah sirah
haris tasya kabandhas tu
sudhayaplavito ‘patat

The Supreme Personality of Godhead, Hari, using His disc, which was
sharp like a razor, at once cut off Rahu’s head. When Rahu’s head was
severed from his body, the body, being untouched by the nectar, could not
survive.

TEXT 26
TEXT
siras tv amaratam nitam
ajo graham aciklpat
yas tu parvani candrarkav
abhidhavati vaira-dhih

Rahu’s head, however, having been touched by the nectar, became
immortal. Thus Lord Brahma accepted Rahu’s head as one of the planets.
Since Rahu 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 moon.

TEXT 27
TEXT
pita-praye ‘mrte devair
bhagavan loka-bhavanah
pasyatam asurendranam
svam rupam jagrhe harih

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
TEXT
evam surasura-ganah sama-desa-kalahetv-
artha-karma-matayo ‘pi phale vikalpah
tatramrtam sura-ganah phalam anjasapur
yat-pada-pankaja-rajah-srayanan na daityah

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.

TEXT 29
TEXT
yad yujyate ‘su-vasu-karma-mano-vacobhir
dehatmajadisu nrbhis tad asat prthaktvat
tair eva sad bhavati yat kriyate ‘prthaktvat
sarvasya tad bhavati mula-nisecanam yat

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 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.

Sri Baagavatham Slohas..Canta 8-Athyayam Seven-Lord Siva Saves the Universe by Drinking Poison..

December 26, 2009

TEXT 1
TEXT
sri-suka uvaca
te naga-rajam amantrya
phala-bhagena vasukim
pariviya girau tasmin
netram abdhim mudanvitah
arebhire sura yatta
amrtarthe kurudvaha

Sukadeva Gosvami said: O best of the Kurus, Maharaja Pariksit, the
demigods and demons summoned Vasuki, king of the serpents, requesting him
to come and promising to give him a share of the nectar. They coiled
Vasuki around Mandara Mountain as a churning rope, and with great
pleasure they endeavored to produce nectar by churning the ocean of milk.
TEXT 2
TEXT
harih purastaj jagrhe
purvam devas tato ‘bhavan

The Personality of Godhead, Ajita, grasped the front portion of the
snake, and then the demigods followed.
TEXT 3
TEXT
tan naicchan daitya-patayo
maha-purusa-cestitam
na grhnimo vayam puccham
aher angam amangalam
svadhyaya-sruta-sampannah
prakhyata janma-karmabhih

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.

TEXT 4
TEXT
iti tusnim sthitan daityan
vilokya purusottamah
smayamano visrjyagram
puccham jagraha samarah

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
TEXT
krta-sthana-vibhagas ta
evam kasyapa-nandanah
mamanthuh paramam yatta
amrtartham payo-nidhim

After thus adjusting how the snake was to be held, the sons of
Kasyapa, both demigods and demons, began their activities, desiring to
get nectar by churning the ocean of milk.
TEXT 6
TEXT
mathyamane ‘rnave so ‘drir
anadharo hy apo ‘visat
dhriyamano ‘pi balibhir
gauravat pandu-nandana

O son of the Pandu 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
TEXT
te sunirvinna-manasah
parimlana-mukha-sriyah
asan sva-pauruse naste
daivenatibaliyasa

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
TEXT
vilokya vighnesa-vidhim tadesvaro
duranta-viryo ‘vitathabhisandhih
krtva vapuh kacchapam adbhutam mahat
pravisya toyam girim ujjahara

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.

TEXT 9
TEXT
tam utthitam viksya kulacalam punah
samudyata nirmathitum surasurah
dadhara prsthena sa laksa-yojanaprastarina
dvipa ivaparo mahan

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
TEXT
surasurendrair bhuja-virya-vepitam
paribhramantam girim anga prsthatah
bibhrat tad-avartanam adi-kacchapo
mene ‘nga-kanduyanam aprameyah

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.

TEXT 11
TEXT
tathasuran avisad asurena
rupena tesam bala-viryam irayan
uddipayan deva-ganams ca visnur
daivena nagendram abodha-rupah

Thereafter, Lord Visnu entered the demons as the quality of passion,
the demigods as the quality of goodness, and Vasuki as the quality of
ignorance to encourage them and increase their various types of strength
and energy.

TEXT 12
TEXT
upary agendram giri-rad ivanya
akramya hastena sahasra-bahuh
tasthau divi brahma-bhavendra-mukhyair
abhistuvadbhih sumano-‘bhivrstah

Manifesting Himself with thousands of hands, the Lord then appeared on
the summit of Mandara Mountain, like another great mountain, and held
Mandara Mountain with one hand. In the upper planetary systems, Lord
Brahma and Lord Siva, along with Indra, King of heaven, and other
demigods, offered prayers to the Lord and showered flowers upon Him.

TEXT 13
TEXT
upary adhas catmani gotra-netrayoh
parena te pravisata samedhitah
mamanthur abdhim tarasa madotkata
mahadrina ksobhita-nakra-cakram

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, Vasuki 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
TEXT
ahindra-sahasra-kathora-drn-mukhasvasagni-
dhumahata-varcaso ‘surah
pauloma-kaleya-balilvaladayo
davagni-dagdhah sarala ivabhavan

Vasuki had thousands of eyes and mouths. From his mouths he breathed
smoke and blazing fire, which affected the demons, headed by Pauloma,
Kaleya, Bali and Ilvala. Thus the demons, who appeared like sarala trees
burned by a forest fire, gradually became powerless.
TEXT 15
TEXT
devams ca tac-chvasa-sikha-hata-prabhan
dhumrambara-srag-vara-kancukananan
samabhyavarsan bhagavad-vasa ghana
vavuh samudrormy-upagudha-vayavah

Because the demigods were also affected by the blazing breath of
Vasuki, 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
TEXT
mathyamanat tatha sindhor
devasura-varutha-paih
yada sudha na jayeta
nirmamanthajitah svayam

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
TEXT
megha-syamah kanaka-paridhih karna-vidyota-vidyun
murdhni bhrajad-vilulita-kacah srag-dharo rakta-netrah
jaitrair dorbhir jagad-abhaya-dair dandasukam grhitva
mathnan mathna pratigirir ivasobhatatho dhrtadrih

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 Vasuki 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
Indranila.
TEXT 18
TEXT
nirmathyamanad udadher abhud visam
maholbanam halahalahvam agratah
sambhranta-minonmakarahi-kacchapat
timi-dvipa-graha-timingilakulat

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 timingila 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 halahala.
TEXT 19
TEXT
tad ugra-vegam disi disy upary adho
visarpad utsarpad asahyam aprati
bhitah praja dudruvur anga sesvara
araksyamanah saranam sadasivam

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 Siva [Sadasiva]. Feeling unsheltered and very
much afraid, they sought shelter of him.

TEXT 20
TEXT
vilokya tam deva-varam tri-lokya
bhavaya devyabhimatam muninam
asinam adrav apavarga-hetos
tapo jusanam stutibhih pranemuh

The demigods observed Lord Siva sitting on the summit of Kailasa Hill
with his wife, Bhavani, 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
TEXT
sri-prajapataya ucuh
deva-deva maha-deva
bhutatman bhuta-bhavana
trahi nah saranapannams
trailokya-dahanad visat

The prajapatis said: O greatest of all demigods, Mahadeva, 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.

TEXT 22
TEXT
tvam ekah sarva-jagata
isvaro bandha-moksayoh
tam tvam arcanti kusalah
prapannarti-haram gurum

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.

TEXT 23
TEXT
guna-mayya sva-saktyasya
sarga-sthity-apyayan vibho
dhatse yada sva-drg bhuman
brahma-visnu-sivabhidham

O lord, you are self-effulgent and supreme. You create this material
world by your personal energy, and you assume the names Brahma, Visnu and
Mahesvara when you act in creation, maintenance and annihilation.

TEXT 24
TEXT
tvam brahma paramam guhyam
sad-asad-bhava-bhavanam
nana-saktibhir abhatas
tvam atma jagad-isvarah

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.

TEXT 25
TEXT
tvam sabda-yonir jagad-adir atma
pranendriya-dravya-gunah svabhavah
kalah kratuh satyam rtam ca dharmas
tvayy aksaram yat tri-vrd-amananti

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 [rta]. You are the shelter of the syllable om, which
consists of three letters a-u-m.
TEXT 26
TEXT
agnir mukham te ‘khila-devatatma
ksitim vidur loka-bhavanghri-pankajam
kalam gatim te ‘khila-devatatmano
disas ca karnau rasanam jalesam

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 Varuna, master of the
waters, is your tongue.

TEXT 27
TEXT
nabhir nabhas te svasanam nabhasvan
suryas ca caksumsi jalam sma retah
paravaratmasrayanam tavatma
somo mano dyaur bhagavan siras te

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
TEXT
kuksih samudra girayo ‘sthi-sangha
romani sarvausadhi-virudhas te
chandamsi saksat tava sapta dhatavas
trayi-mayatman hrdayam sarva-dharmah

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 Gayatri are
the seven layers of your body, and the Vedic religious system is the core
of your heart.
TEXT 29
TEXT
mukhani pancopanisadas tavesa
yais trimsad-astottara-mantra-vargah
yat tac chivakhyam paramatma-tattvam
deva svayam-jyotir avasthitis te

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 Siva, is selfilluminated.
You are directly situated as the supreme truth, known as
Paramatma.

TEXT 30
TEXT
chaya tv adharmormisu yair visargo
netra-trayam sattva-rajas-tamamsi
sankhyatmanah sastra-krtas taveksa
chandomayo deva rsih puranah

O lord, your shadow is seen in irreligion, which brings about
varieties of irreligious creations. The three modes of nature–goodness,
passion and ignorance–are 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
TEXT
na te giri-trakhila-loka-palavirinca-
vaikuntha-surendra-gamyam
jyotih param yatra rajas tamas ca
sattvam na yad brahma nirasta-bhedam

O Lord Girisa, 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
Brahma, Lord Visnu or the King of heaven, Mahendra.

TEXT 32
TEXT
kamadhvara-tripura-kalagarady-anekabhuta-
druhah ksapayatah stutaye na tat te
yas tv anta-kala idam atma-krtam sva-netravahni-
sphulinga-sikhaya bhasitam na veda

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
Daksa-yajna, Tripurasura and the kalakuta poison? Such activities cannot
be subject matters for prayers offered to you.

TEXT 33
TEXT
ye tv atma-rama-gurubhir hrdi cintitanghridvandvam
carantam umaya tapasabhitaptam
katthanta ugra-parusam niratam smasane
te nunam utim avidams tava hata-lajjah

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 Uma, 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.

TEXT 34
TEXT
tat tasya te sad-asatoh paratah parasya
nanjah svarupa-gamane prabhavanti bhumnah
brahmadayah kim uta samstavane vayam tu
tat-sarga-sarga-visaya api sakti-matram

Even personalities like Lord Brahma 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 one offer you
prayers? It is impossible. As far as we are concerned, we are creatures
of Lord Brahma’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
TEXT
etat param prapasyamo
na param te mahesvara
mrdanaya hi lokasya
vyaktis te ‘vyakta-karmanah

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.

TEXT 36
TEXT
sri-suka uvaca
tad-viksya vyasanam tasam
krpaya bhrsa-piditah
sarva-bhuta-suhrd deva
idam aha satim priyam

Srila Sukadeva Gosvami continued: Lord Siva 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, Sati, as
follows.
TEXT 37
TEXT
sri-siva uvaca
aho bata bhavany etat
prajanam pasya vaisasam
ksiroda-mathanodbhutat
kalakutad upasthitam

Lord Siva said: My dear Bhavani, 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
TEXT
asam prana-paripsunam
vidheyam abhayam hi me
etavan hi prabhor artho
yad dina-paripalanam

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
TEXT
pranaih svaih praninah panti
sadhavah ksana-bhanguraih
baddha-vairesu bhutesu
mohitesv atma-mayaya

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.

TEXT 40
TEXT
pumsah krpayato bhadre
sarvatma priyate harih
prite harau bhagavati
priye ‘ham sacaracarah
tasmad idam garam bhunje
prajanam svastir astu me

My dear gentle wife Bhavani, 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
TEXT
sri-suka uvaca
evam amantrya bhagavan
bhavanim visva-bhavanah
tad visam jagdhum arebhe
prabhava-jnanvamodata

Srila Sukadeva Gosvami continued: After informing Bhavani in this way,
Lord Siva began to drink the poison, and Bhavani, who knew perfectly well
the capabilities of Lord Siva, gave him her permission to do so.
TEXT 42
TEXT
tatah karatali-krtya
vyapi halahalam visam
abhaksayan maha-devah
krpaya bhuta-bhavanah

Thereafter, Lord Siva, who is dedicated to auspicious, benevolent work
for humanity, compassionately took the whole quantity of poison in his
palm and drank it.

TEXT 43
TEXT
tasyapi darsayam asa
sva-viryam jala-kalmasah
yac cakara gale nilam
tac ca sadhor vibhusanam

As if in defamation, the poison born from the ocean of milk manifested
its potency by marking Lord Siva’s neck with a bluish line. That line,
however, is now accepted as an ornament of the Lord.
TEXT 44
TEXT
tapyante loka-tapena
sadhavah prayaso janah
paramaradhanam tad dhi
purusasyakhilatmanah

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

TEXT 45
TEXT
nisamya karma tac chambhor
deva-devasya midhusah
praja daksayani brahma
vaikunthas ca sasamsire

Upon hearing of this act, everyone, including Bhavani [the daughter of
Maharaja Daksa], Lord Brahma, Lord Visnu, and the people in general, very
highly praised this deed performed by Lord Siva, who is worshiped by the
demigods and who bestows benedictions upon the people.
TEXT 46
TEXT
praskannam pibatah paner
yat kincij jagrhuh sma tat
vrscikahi-visausadhyo
dandasukas ca ye ‘pare

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 Siva’s hand while he was drinking.

Sri Baagavatham Slohas..Canta 8-Athyayam Six-The Demigods and Demons Declare a Truce..

December 26, 2009

TEXT 1
TEXT
sri-suka uvaca
evam stutah sura-ganair
bhagavan harir isvarah
tesam avirabhud rajan
sahasrarkodaya-dyutih

Sri Sukadeva Gosvami said: O King Pariksit, the Supreme Personality of
Godhead, Hari, being thus worshiped with prayers by the demigods and Lord
Brahma, appeared before them. His bodily effulgence resembled the
simultaneous rising of thousands of suns.
TEXT 2
TEXT
tenaiva sahasa sarve
devah pratihateksanah
napasyan kham disah ksaunim
atmanam ca kuto vibhum

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
TEXT
virinco bhagavan drstva
saha sarvena tam tanum
svaccham marakata-syamam
kanja-garbharuneksanam
tapta-hemavadatena
lasat-kauseya-vasasa
prasanna-caru-sarvangim
sumukhim sundara-bhruvam
maha-mani-kiritena
keyurabhyam ca bhusitam
karnabharana-nirbhatakapola-
sri-mukhambujam
kancikalapa-valayahara-
nupura-sobhitam
kaustubhabharanam laksmim
bibhratim vana-malinim
sudarsanadibhih svastrair
murtimadbhir upasitam
tustava deva-pravarah
sasarvah purusam param
sarvamara-ganaih sakam
sarvangair avanim gataih

Lord Brahma, along with Lord Siva, saw the crystal-clear personal
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 Brahma and Lord Siva saw the belt on the Lord’s waist, the
bangles on Mis 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
Brahma, along with Lord Siva and the other demigods, thus saw the form of
the Lord, they all immediately fell to the ground, offering their
obeisances.
TEXT 8
TEXT
sri-brahmovaca
ajata-janma-sthiti-samyamayagunaya
nirvana-sukharnavaya
anor animne ‘pariganya-dhamne

mahanubhavaya namo namas te

Lord Brahma 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 offer
our respectful obeisances unto You, the Supreme, whose existence is
inconceivable.

TEXT 9
TEXT
rupam tavaitat purusarsabhejyam
sreyo ‘rthibhir vaidika-tantrikena
yogena dhatah saha nas tri-lokan
pasyamy amusminn u ha visva-murtau

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.

TEXT 10
TEXT
tvayy agra asit tvayi madhya asit
tvayy anta asid idam atma-tantre
tvam adir anto jagato ‘sya madhyam
ghatasya mrtsneva parah parasmat

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
TEXT
tvam mayayatmasrayaya svayedam
nirmaya visvam tad-anupravistah
pasyanti yukta manasa manisino
guna-vyavaye ‘py agunam vipascitah

O Supreme, You are independent in Your self and do not take help from
others. Through Your own potency, You create this cosmic manifestation
and enter into it. Those who are advanced in Krsna consciousness, who are
fully in knowledge of the authoritative sastra, 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.

TEXT 12
TEXT
yathagnim edhasy amrtam ca gosu
bhuvy annam ambudyamane ca vrttim
yogair manusya adhiyanti hi tvam
gunesu buddhya kavayo vadanti

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.

TEXT 13
TEXT
tam tvam vayam natha samujjihanam
saroja-nabhaticirepsitartham
drstva gata nirvrtam adya sarve
gaja davarta iva gangam ambhah

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.

TEXT 14
TEXT
sa tvam vidhatsvakhila-loka-pala
vayam yad arthas tava pada-mulam
samagatas te bahir-antar-atman
kim vanya-vijnapyam asesa-saksinah

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 You
again of anything.

TEXT 15
TEXT
aham giritras ca suradayo ye
daksadayo ‘gner iva ketavas te
kim va vidamesa prthag-vibhata
vidhatsva sam no dvija-deva-mantram

I [Lord Brahma], Lord Siva and all the demigods, accompanied by the
prajapatis like Daksa, 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 brahmanas and demigods.

TEXT 16
TEXT
sri-suka uvaca
evam virincadibhir iditas tad
vijnaya tesam hrdayam yathaiva
jagada jimuta-gabhiraya gira
baddhanjalin samvrta-sarva-karakan

Sukadeva Gosvami continued: When the Lord was thus offered prayers by
the demigods, headed by Lord Brahma, 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
TEXT
eka evesvaras tasmin
sura-karye suresvarah
vihartu-kamas tan aha
samudronmathanadibhih

Although the Supreme Personality of Godhead, the master of the
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
TEXT
sri-bhagavan uvaca
hanta brahmann aho sambho
he deva mama bhasitam
srnutavahitah sarve
sreyo vah syad yatha surah

The Supreme Personality of Godhead said: O Lord Brahma, Lord Siva and
other demigods, please hear Me with great attention, for what I say will
bring good fortune for all of you.
TEXT 19
TEXT
yata danava-daiteyais
tavat sandhir vidhiyatam
kalenanugrhitais tair
yavad vo bhava atmanah

As long as you are not flourishing, you should make a truce with the
demons and asuras, who are now being favored by time.

TEXT 20
TEXT
arayo ‘pi hi sandheyah
sati karyartha-gaurave
ahi-musikavad deva
hy arthasya padavim gataih

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
self-interest, one has to act according to the logic of the snake and the
mouse.

TEXT 21
TEXT
amrtotpadane yatnah
kriyatam avilambitam
yasya pitasya vai jantur
mrtyu-grasto ‘maro bhavet

Immediately endeavor to produce nectar, which a person who is about to
die may drink to become immortal.
TEXTS 22-23
TEXT
ksiptva ksirodadhau sarva
virut-trna-latausadhih
manthanam mandaram krtva
netram krtva tu vasukim
sahayena maya deva
nirmanthadhvam atandritah
klesa-bhajo bhavisyanti
daitya yuyam phala-grahah

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 Vasuki 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.

TEXT 24
TEXT
yuyam tad anumodadhvam
yad icchanty asurah surah
na samrambhena sidhyanti
sarvarthah santvaya yatha

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
TEXT
na bhetavyam kalakutad
visaj jaladhi-sambhavat
lobhah karyo na vo jatu
rosah kamas tu vastusu

A poison known as kalakuta 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.

TEXT 26
TEXT
sri-suka uvaca
iti devan samadisya
bhagavan purusottamah
tesam antardadhe rajan
svacchanda-gatir isvarah

Sukadeva Gosvami continued: O King Pariksit, 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
TEXT
atha tasmai bhagavate
namaskrtya pitamahah
bhavas ca jagmatuh svam svam
dhamopeyur balim surah

Then Lord Brahma and Lord Siva, after offering their respectful
obeisances to the Lord, returned to their abodes. All the demigods then
approached Maharaja Bali.
TEXT 28
TEXT
drstvarin apy asamyattan
jata-ksobhan sva-nayakan
nyasedhad daitya-rat slokyah
sandhi-vigraha-kalavit

Maharaja 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, Maharaja
Bali, seeing that the demigods were coming to him without a militant
attitude, forbade his commanders to kill them.

TEXT 29
TEXT
te vairocanim asinam
guptam casura-yutha-paih
sriya paramaya justam
jitasesam upagaman

The demigods approached Bali Maharaja, the son of Virocana, and sat
down near him. Bali Maharaja was protected by the commanders of the
demons and was most opulent, having conquered all the universes.
TEXT 30
TEXT
mahendrah slaksnaya vaca
santvayitva maha-matih
abhyabhasata tat sarvam
siksitam purusottamat

After pleasing Bali Maharaja 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
Visnu.
TEXT 31
TEXT
tat tv arocata daityasya
tatranye ye ‘suradhipah
sambaro ‘ristanemis ca
ye ca tripura-vasinah

The proposals submitted by King Indra were immediately accepted by
Bali Maharaja and his assistants, headed by Sambara and Aristanemi, and
by all the other residents of Tripura.

TEXT 32
TEXT
tato devasurah krtva
samvidam krta-sauhrdah
udyamam paramam cakrur
amrtarthe parantapa

O Maharaja Pariksit, 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.

TEXT 33
TEXT
tatas te mandara-girim
ojasotpatya durmadah
nadanta udadhim ninyuh
saktah parigha-bahavah

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
TEXT
dura-bharodvaha-srantah
sakra-vairocanadayah
aparayantas tam vodhum
vivasa vijahuh pathi

Because of conveying the great mountain for a long distance, King
Indra, Maharaja Bali and the other demigods and demons became fatigued.
Being unable to carry the mountain, they left it on the way.
TEXT 35
TEXT
nipatan sa giris tatra
bahun amara-danavan
curnayam asa mahata
bharena kanakacalah

The mountain known as Mandara, which was extremely heavy, being made
of gold, fell and smashed many demigods and demons.

TEXT 36
TEXT
tams tatha bhagna-manaso
bhagna-bahuru-kandharan
vijnaya bhagavams tatra
babhuva garuda-dhvajah

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, Garuda.
TEXT 37
TEXT
giri-pata-vinispistan
vilokyamara-danavan
iksaya jivayam asa
nirjaran nirvranan yatha

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
TEXT
girim caropya garude
hastenaikena lilaya
aruhya prayayav abdhim
surasura-ganair vrtah

The Lord very easily lifted the mountain with one hand and placed it
on the back of Garuda. Then, He too got on the back of Garuda and went to
the ocean of milk, surrounded by the demigods and demons.

TEXT 39
TEXT
avaropya girim skandhat
suparnah patatam varah
yayau jalanta utsrjya
harina sa visarjitah

Thereafter, Garuda, 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.

Sri Baagavatham Slohas..Canta 8-Athyayam Five-The Demigods Appeal to the Lord for Protection..

December 26, 2009

TEXT 1
TEXT
sri-suka uvaca
rajann uditam etat te
hareh karmagha-nasanam
gajendra-moksanam punyam
raivatam tv antaram srnu

Sukadeva Gosvami continued: O King, I have described to you the
pastime of Gajendra-moksana, 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
TEXT
pancamo raivato nama
manus tamasa-sodarah
bali-vindhyadayas tasya
suta harjuna-purvakah

The brother of Tamasa Manu was the fifth Manu, named Raivata. His sons
were headed by Arjuna, Bali and Vindhya.
TEXT 3
TEXT
vibhur indrah sura-gana
rajan bhutarayadayah
hiranyaroma vedasira
urdhvabahv-adayo dvijah

O King, in the millennium of Raivata Manu the King of heaven was known
as Vibhu, among the demigods were the Bhutarayas, and among the seven
brahmanas who occupied the seven planets were Hiranyaroma, Vedasira and
Urdhvabahu.
TEXT 4
TEXT
patni vikuntha subhrasya
vaikunthaih sura-sattamaih
tayoh sva-kalaya jajne
vaikuntho bhagavan svayam

From the combination of Subhra and his wife, Vikuntha, there appeared
the Supreme Personality of Godhead, Vaikuntha, along with demigods who
were His personal plenary expansions.
TEXT 5
TEXT
vaikunthah kalpito yena
loko loka-namaskrtah
ramaya prarthyamanena
devya tat-priya-kamyaya

Just to please the goddess of fortune, the Supreme Personality of
Godhead, Vaikuntha, at her request, created another Vaikuntha planet,
which is worshiped by everyone

TEXT 6
TEXT
tasyanubhavah kathito
gunas ca paramodayah
bhauman renun sa vimame
yo visnor varnayed gunan

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 Visnu. 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.

TEXT 7
TEXT
sasthas ca caksusah putras
caksuso nama vai manuh
puru-purusa-sudyumnapramukhas
caksusatmajah

The son of Caksu known as Caksusa was the sixth Manu. He had many
sons, headed by Puru, Purusa and Sudyumna.
TEXT 8
TEXT
indro mantradrumas tatra
deva apyadayo ganah
munayas tatra vai rajan
havismad-virakadayah

During the reign of Caksusa Manu, the King of heaven was known as
Mantradruma. Among the demigods were the Apyas, and among the great sages
were Havisman and Viraka.
TEXT 9
TEXT
tatrapi devasambhutyam
vairajasyabhavat sutah
ajito nama bhagavan
amsena jagatah patih

In this sixth manvantara millennium, Lord Visnu, the master of the
universe, appeared in His partial expansion. He was begotten by Vairaja
in the womb of his wife, Devasambhuti, and His name was Ajita.
TEXT 10
TEXT
payodhim yena nirmathya
suranam sadhita sudha
bhramamano ‘mbhasi dhrtah
kurma-rupena mandarah

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
TEXT
sri-rajovaca
yatha bhagavata brahman
mathitah ksira-sagarah
yad-artham va yatas cadrim
dadharambucaratmana
yathamrtam suraih praptam
kim canyad abhavat tatah
etad bhagavatah karma
vadasva paramadbhutam

King Pariksit inquired: O great brahmana, Sukadeva Gosvami, why and
how did Lord Visnu churn the ocean of milk? For what reason did He stay
in the water as a tortoise and hold up Mandara Mountain? Mow 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
TEXT
tvaya sankathyamanena
mahimna satvatam pateh
natitrpyati me cittam
suciram tapa-tapitam

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
master of the devotees.
TEXT 14
TEXT
sri-suta uvaca
samprsto bhagavan evam
dvaipayana-suto dvijah
abhinandya harer viryam
abhyacastum pracakrame

Sri Suta Gosvami said: O learned brahmanas assembled here at
Naimisaranya, when Sukadeva Gosvami, the son of Dvaipayana, 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
TEXT
sri-suka uvaca
yada yuddhe ‘surair deva
badhyamanah sitayudhaih
gatasavo nipatita
nottistheran sma bhurisah
yada durvasah sapena
sendra lokas trayo nrpa
nihsrikas cabhavams tatra
nesur ijyadayah kriyah

Sukadeva Gosvami 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 Durvasa Muni, the three worlds were
poverty-stricken, and therefore ritualistic ceremonies could not be
performed. The effects of this were very serious.

TEXTS 17-18
TEXT
nisamyaitat sura-gana
mahendra-varunadayah
nadhyagacchan svayam mantrair
mantrayanto viniscitam
tato brahma-sabham jagmur
meror murdhani sarvasah
sarvam vijnapayam cakruh
pranatah paramesthine

Lord Indra, Varuna 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 Brahma, they fell down
to offer Lord Brahma their obeisances, and then they informed him of all
the incidents that had taken place.
TEXTS 19-20
TEXT
sa vilokyendra-vayv-adin
nihsattvan vigata-prabhan
lokan amangala-prayan
asuran ayatha vibhuh
samahitena manasa
samsmaran purusam param
uvacotphulla-vadano
devan sa bhagavan parah

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 Brahma, 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.

TEXT 21
TEXT
aham bhavo yuyam atho ‘suradayo
manusya-tiryag-druma-gharma-jatayah
yasyavataramsa-kala-visarjita
vrajama sarve saranam tam avyayam

Lord Brahma said: I, Lord Siva, 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 embryos–all come from the Supreme Lord, from His incarnation of
rajo-guna [Lord Brahma, the guna-avatara] and from the great sages [rsis]
who are part of me. Let us therefore go to the Supreme Lord and take
shelter of His lotus feet.

TEXT 22
TEXT
na yasya vadhyo na ca raksaniyo
nopeksaniyadaraniya-paksah
tathapi sarga-sthiti-samyamartham
dhatte rajah-sattva-tamamsi kale

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

TEXT 23
TEXT
ayam ca tasya sthiti-palana-ksanah
sattvam jusanasya bhavaya dehinam
tasmad vrajamah saranam jagad-gurum
svanam sa no dhasyati sam sura-priyah

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.

TEXT 24
TEXT
sri-suka uvaca
ity abhasya suran vedhah
saha devair arindama
ajitasya padam saksaj
jagama tamasah param

O Maharaja Pariksit, subduer of all enemies, after Lord Brahma
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 Svetadvipa, which is situated in
the ocean of milk.

TEXT 25
TEXT
tatradrsta-svarupaya
sruta-purvaya vai prabhuh
stutim abruta daivibhir
girbhis tv avahitendriyah

There [at Svetadvipa], Lord Brahma offered prayers to the Supreme
Personality of Godhead, even though he had never seen the Supreme Lord.
Simply because Lord Brahma 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.

TEXT 26
TEXT
sri-brahmovaca
avikriyam satyam anantam adyam
guha-sayam niskalam apratarkyam
mano-‘grayanam vacasaniruktam
namamahe deva-varam varenyam

Lord Brahma 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.

TEXT 27
TEXT
vipascitam prana-mano-dhiyatmanam
arthendriyabhasam anidram avranam
chayatapau yatra na grdhra-paksau
tam aksaram kham tri-yugam vrajamahe

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, Treta and
Dvapara].

TEXT 28
TEXT
ajasya cakram tv ajayeryamanam
manomayam pancadasaram asu
tri-nabhi vidyuc-calam asta-nemi
yad-aksam ahus tam rtam prapadye

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.

TEXT 29
TEXT
ya eka-varnam tamasah param tad
alokam avyaktam ananta-param
asam cakaropasuparnam enam
upasate yoga-rathena dhirah

The Supreme Personality of Godhead is situated in pure goodness
[suddha-sattva], and therefore He is eka-varna–the omkara [pranava].
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, Garuda, 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.

TEXT 30
TEXT
na yasya kascatititarti mayam
yaya jano muhyati veda nartham
tam nirjitatmatma-gunam paresam
namama bhutesu samam carantam

No one can overcome the Supreme Personality of Godhead’s illusory
energy [maya], which is so strong that it bewilders everyone, making one
lose the sense to understand the aim of life. That same maya, however, is
subdued by the Supreme Personality of Godhead, who rules everyone and who
is equally disposed toward all living entities. Let us offer our
obeisances unto Him.

TEXT 31
TEXT
ime vayam yat-priyayaiva tanva
sattvena srsta bahir-antar-avih
gatim na suksmam rsayas ca vidmahe
kuto ‘suradya itara-pradhanah

Since our bodies are made of sattva-guna, 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.

TEXT 32
TEXT
padau mahiyam sva-krtaiva yasya
catur-vidho yatra hi bhuta-sargah
sa vai maha-purusa atma-tantrah
prasidatam brahma maha-vibhutih

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.

TEXT 33
TEXT
ambhas tu yad-reta udara-viryam
sidhyanti jivanty uta vardhamanah
loka yato ‘thakhila-loka-palah
prasidatam nah sa maha-vibhutih

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.

TEXT 34
TEXT
somam mano yasya samamananti
divaukasam yo balam andha ayuh
iso naganam prajanah prajanam
prasidatam nah sa maha-vibhutih

Soma, the moon, is the source of food grains, strength and longevity
for 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.

TEXT 35
TEXT
agnir mukham yasya tu jata-veda
jatah kriya-kanda-nimitta-janma
antah-samudre ‘nupacan sva-dhatun
prasidatam nah sa maha-vibhutih

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
TEXT
yac-caksur asit taranir deva-yanam
trayimayo brahmana esa dhisnyam
dvaram ca mukter amrtam ca mrtyuh
prasidatam nah sa maha-vibhutih

The sun-god marks the path of liberation, which is called arciradivartma.
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.

TEXT 37
TEXT
pranad abhud yasya caracaranam
pranah saho balam ojas ca vayuh
anvasma samrajam ivanuga vayam
prasidatam nah sa maha-vibhutih

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
TEXT
srotrad diso yasya hrdas ca khani
prajajnire kham purusasya nabhyah
pranendriyatmasu-sarira-ketah
prasidatam nah sa maha-vibhutih

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 39
TEXT
balan mahendras tri-dasah prasadan
manyor giriso dhisanad virincah
khebhyas tu chandamsy rsayo medhratah kah
prasidatam nah sa maha-vibhutih

Mahendra, the King of Heaven, was generated from the prowess of the
Lord, the demigods were generated from the mercy of the Lord, Lord Siva
was generated from the anger of the Lord, and Lord Brahma from His sober
intelligence. The Vedic mantras were generated from the bodily holes of
the Lord, and the great saints and prajapatis were generated from His
genitals. May that supremely powerful Lord be pleased with us.
TEXT 40
TEXT
srir vaksasah pitaras chayayasan
dharmah stanad itarah prsthato ‘bhut
dyaur yasya sirsno ‘psaraso viharat
prasidatam nah sa maha-vibhutih

The goddess of fortune was generated from His chest, the inhabitants
of Pitrloka 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 Apsaras from His sense enjoyment. May
that supremely powerful Personality of Godhead be pleased with us.
TEXT 41
TEXT
vipro mukhad brahma ca yasya guhyam
rajanya asid bhujayor balam ca
urvor vid ojo ‘nghrir aveda-sudrau
prasidatam nah sa maha-vibhutih

The brahmanas and Vedic knowledge come from the mouth of the Supreme
Personality of Godhead, the ksatriyas and bodily strength come from His
arms, the vaisyas and their expert knowledge in productivity and wealth
come from His thighs, and the sudras, 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
TEXT
lobho ‘dharat pritir upary abhud dyutir
nastah pasavyah sparsena kamah
bhruvor yamah paksma-bhavas tu kalah
prasidatam nah sa maha-vibhutih

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, Yamaraja from His eyebrows, and eternal time from His eyelashes.
May that Supreme Lord be pleased with us.
TEXT 43
TEXT
dravyam vayah karma gunan visesam
yad-yogamaya-vihitan vadanti
yad durvibhavyam prabudhapabadham
prasidatam nah sa maha-vibhutih

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 yogamaya. 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.

TEXT 44
TEXT
namo ‘stu tasma upasanta-saktaye
svarajya-labha-pratipuritatmane
gunesu maya-racitesu vrttibhir
na sajjamanaya nabhasvad-utaye

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.

TEXT 45
TEXT
sa tvam no darsayatmanam
asmat-karana-gocaram
prapannanam didrksunam
sasmitam te mukhambujam

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.

TEXT 46
TEXT
tais taih sveccha-bhutai rupaih
kale kale svayam vibho
karma durvisaham yan no
bhagavams tat karoti hi

O Lord, O Supreme Personality of Godhead, by Your sweet will You
appear in various incarnations, millennium after millennium, and act
wonderfully, performing uncommon activities that would be impossible for
us.

TEXT 47
TEXT
klesa-bhury-alpa-sarani
karmani viphalani va
dehinam visayartanam
na tathaivarpitam tvayi

Karmis 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.

TEXT 48
TEXT
navamah karma-kalpo ‘pi
viphalayesvararpitah
kalpate purusasyaiva
sa hy atma dayito hitah

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.

TEXT 49
TEXT
yatha hi skandha-sakhanam
taror mulavasecanam
evam aradhanam visnoh
sarvesam atmanas ca hi

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 Visnu, everyone is served, for the Lord is the Supersoul of
everyone.

TEXT 50
TEXT
namas tubhyam anantaya
durvitarkyatma-karmane
nirgunaya gunesaya
sattva-sthaya ca sampratam

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 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.

Sri Baagavatham Slohas..Canta 8-Athyayam Four-Gajendra Returns to the Spiritual World..

December 26, 2009

TEXT 1
TEXT
sri-suka uvaca
tada devarsi-gandharva
brahmesana-purogamah
mumucuh kusumasaram
samsantah karma tad dhareh

Sri Sukadeva Gosvami said: When the Lord delivered Gajendra, King of
the elephants, all the demigods, sages and Gandharvas, headed by Brahma
and Siva, praised this activity of the Supreme Personality of Godhead and
showered flowers upon both the Lord and Gajendra.

TEXT 2
TEXT
nedur dundubhayo divya
gandharva nanrtur jaguh
rsayas caranah siddhas
tustuvuh purusottamam

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 Caranaloka and Siddhaloka offered prayers to the
Supreme Personality of Godhead, Purusottama.
TEXTS 3-4
TEXT
yo ‘sau grahah sa vai sadyah
paramascarya-rupa-dhrk
mukto devala-sapena
huhur gandharva-sattamah
pranamya sirasadhisam
uttama-slokam avyayam
agayata yaso-dhama
kirtanya-guna-sat-katham

The best of the Gandharvas, King Huhu, 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 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.

TEXT 5
TEXT
so ‘nukampita isena
parikramya pranamya tam
lokasya pasyato lokam
svam agan mukta-kilbisah

Having been favored by the causeless mercy of the Supreme Personality
of Godhead and having regained his original form, King Huhu
circumambulated the Lord and offered his obeisances. Then, in the
presence of all the demigods, headed by Brahma, he returned to
Gandharvaloka. He had been freed of all sinful reactions.
TEXT 6
TEXT
gajendro bhagavat-sparsad
vimukto ‘jnana-bandhanat
prapto bhagavato rupam
pita-vasas catur-bhujah

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
sarupya-mukti, in which he achieved the same bodily features as the Lord,
being dressed in yellow garments and possessing four hands.

TEXT 7
TEXT
sa vai purvam abhud raja
pandyo dravida-sattamah
indradyumna iti khyato
visnu-vrata-parayanah

This Gajendra had formerly been a Vaisnava and the king of the country
known as Pandya, which is in the province of Dravida [South India]. In
his previous life, he was known as Indradyumna Maharaja.
TEXT 8
TEXT
sa ekadaradhana-kala atmavan
grhita-mauna-vrata isvaram harim
jata-dharas tapasa apluto ‘cyutam
samarcayam asa kulacalasramah

Indradyumna Maharaja retired from family life and went to the Malaya
Hills, where he had a small cottage for his asrama. 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
TEXT
yadrcchaya tatra maha-yasa munih
samagamac chisya-ganaih parisritah
tam viksya tusnim akrtarhanadikam
rahasy upasinam rsis cukopa ha

While Indradyumna Maharaja 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
Maharaja 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
TEXT
tasma imam sapam adad asadhur
ayam duratmakrta-buddhir adya
vipravamanta visatam tamisram
yatha gajah stabdha-matih sa eva

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 brahmana. May he therefore enter the region of darkness and
receive the dull, dumb body of an elephant.

TEXTS 11-12
TEXT
sri-suka uvaca
evam saptva gato ‘gastyo
bhagavan nrpa sanugah
indradyumno ‘pi rajarsir
distam tad upadharayan
apannah kaunjarim yonim
atma-smrti-vinasinim
hary-arcananubhavena
yad-gajatve ‘py anusmrtih

Sukadeva Gosvami 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.

TEXT 13
TEXT
evam vimoksya gaja-yutha-pam abja-nabhas
tenapi parsada-gatim gamitena yuktah
gandharva-siddha-vibudhair upagiyamanakarmadbhutam
sva-bhavanam garudasano ‘gat

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 sarupya-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, Garuda, returned to His all-wonderful abode and
took Gajendra with Him.

TEXT 14
TEXT
etan maha-raja taverito maya
krsnanubhavo gaja-raja-moksanam
svargyam yasasyam kali-kalmasapaham
duhsvapna-nasam kuru-varya srnvatam

My dear King Pariksit, I have now described the wonderful power of
Krsna, 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
TEXT
yathanukirtayanty etac
chreyas-kama dvijatayah
sucayah pratar utthaya
duhsvapnady-upasantaye

Therefore, after getting up from bed in the morning, those who desire
their own welfare–especially the brahmanas, ksatriyas, vaisyas and in
particular the brahmana Vaisnavas–should chant this narration as it is,
without deviation, to counteract the troubles of bad dreams.

TEXT 16
TEXT
idam aha harih prito
gajendram kuru-sattama
srnvatam sarva-bhutanam
sarva-bhuta-mayo vibhuh

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
TEXT
sri-bhagavan uvaca
ye mam tvam ca saras cedam
giri-kandara-kananam
vetra-kicaka-venunam
gulmani sura-padapan
srnganimani dhisnyani
brahmano me sivasya ca
ksirodam me priyam dhama
sveta-dvipam ca bhasvaram
srivatsam kaustubham malam
gadam kaumodakim mama
sudarsanam pancajanyam
suparnam patagesvaram
sesam ca mat-kalam suksmam
sriyam devim mad-asrayam
brahmanam naradam rsim
bhavam prahradam eva ca
matsya-kurma-varahadyair
avataraih krtani me
karmany ananta-punyani
suryam somam hutasanam
pranavam satyam avyaktam
go-vipran dharmam avyayam
daksayanir dharma-patnih
soma-kasyapayor api
gangam sarasvatim nandam
kalindim sita-varanam
dhruvam brahma-rsin sapta
punya-slokams ca manavan
utthayapara-ratrante
prayatah susamahitah
smaranti mama rupani
mucyante te ‘mhaso ‘khilat

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 Brahma and Lord Siva; the three peaks of Trikuta
Mountain, made of gold, silver and iron; My very pleasing abode [the
ocean of milk]; the white island, Svetadvipa, which is always brilliant
with spiritual rays; My mark of Srivatsa; the Kaustubha gem; My
Vaijayanti garland; My club, Kaumodaki; My Sudarsana disc and Pancajanya
conchshell; My bearer, Garuda, the king of the birds; My bed, Sesa Naga;
My expansion of energy the goddess of fortune; Lord Brahma; Narada Muni;
Lord Siva; Prahlada; My incarnations like Matsya, Kurma and Varaha; My
unlimited all-auspicious activities, which yield piety to he who hears
them; the sun; the moon; fire; the mantra omkara; the Absolute Truth; the
total material energy; the cows and brahmanas; devotional service; the
wives of Soma and Kasyapa, who are all daughters of King Daksa; the
Rivers Ganges, Sarasvati, Nanda and Yamuna [Kalindi]; the elephant
Airavata; Dhruva Maharaja; the seven rsis; and the pious human beings.
TEXT 25
TEXT
ye mam stuvanty anenanga
pratibudhya nisatyaye
tesam pranatyaye caham
dadami vipulam gatim

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
TEXT
sri-suka uvaca
ity adisya hrsikesah
pradhmaya jalajottamam
harsayan vibudhanikam
aruroha khagadhipam

Sri Sukadeva Gosvami continued: After giving this instruction, the
Lord, who is known as Hrsikesa, bugled with His Pancajanya conchshell, in
this way pleasing all the demigods, headed by Lord Brahma. Then He
mounted the back of His carrier, Garuda.

Sri Baagavatham Slohas..Canta 8-Athyayam Three-Gajendra’s Prayers of Surrender..

December 26, 2009

TEXT 1
TEXT
sri-badarayanir uvaca
evam vyavasito buddhya
samadhaya mano hrdi
jajapa paramam japyam
prag-janmany anusiksitam

Sri Sukadeva Gosvami 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 Krsna.

TEXT 2
TEXT
sri-gajendra uvaca
om namo bhagavate tasmai
yata etac cid-atmakam
purusayadi-bijaya
paresayabhidhimahi

The King of the elephants, Gajendra, said: I offer my respectful
obeisances unto the Supreme Person, Vasudeva [om namo bhagavate
vasudevaya]. 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 Brahma and Siva, and He has
entered the heart of every living being. Let me meditate upon Him.

TEXT 3
TEXT
yasminn idam yatas cedam
yenedam ya idam svayam
yo ‘smat parasmac ca paras
tam prapadye svayambhuvam

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.

TEXT 4
TEXT
yah svatmanidam nija-mayayarpitam
kvacid vibhatam kva ca tat tirohitam
aviddha-drk saksy ubhayam tad iksate
sa atma-mulo ‘vatu mam parat-parah

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.

TEXT 5
TEXT
kalena pancatvam itesu krtsnaso
lokesu palesu ca sarva-hetusu
tamas tadasid gahanam gabhiram
yas tasya pare ‘bhivirajate vibhuh

In due course of time, when all the causative and effective
manifestations of the universe, including the planets and their directors
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.

TEXT 6
TEXT
na yasya deva rsayah padam vidur
jantuh punah ko ‘rhati gantum iritum
yatha natasyakrtibhir vicestato
duratyayanukramanah sa mavatu

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.

TEXT 7
TEXT
didrksavo yasya padam sumangalam
vimukta-sanga munayah susadhavah
caranty aloka-vratam avranam vane
bhutatma-bhutah suhrdah sa me gatih

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, vanaprastha and sannyasa desire to see the all-auspicious
lotus feet of the Supreme Personality of Godhead. May that same Supreme
Personality of Godhead be my destination.

TEXTS 8-9
TEXT
na vidyate yasya ca janma karma va
na nama-rupe guna-dosa eva va
tathapi lokapyaya-sambhavaya yah
sva-mayaya tany anukalam rcchati
tasmai namah paresaya
brahmane ‘nanta-saktaye
arupayoru-rupaya
nama ascarya-karmane

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 Rama or Lord Krsna 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.

TEXT 10
TEXT
nama atma-pradipaya
saksine paramatmane
namo giram viduraya
manasas cetasam api

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.

TEXT 11
TEXT
sattvena pratilabhyaya
naiskarmyena vipascita
namah kaivalya-nathaya
nirvana-sukha-samvide

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.

TEXT 12
TEXT
namah santaya ghoraya
mudhaya guna-dharmine
nirvisesaya samyaya
namo jnana-ghanaya ca

I offer my respectful obeisances to Lord Vasudeva, who is allpervading,
to the Lord’s fierce form as Lord Nrsimhadeva, to the Lord’s
form as an animal [Lord Varahadeva], to Lord Dattatreya, 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.

TEXT 13
TEXT
ksetra-jnaya namas tubhyam
sarvadhyaksaya saksine
purusayatma-mulaya
mula-prakrtaye namah

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.

TEXT 14
TEXT
sarvendriya-guna-drastre
sarva-pratyaya-hetave
asata cchayayoktaya
sad-abhasaya te namah

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.

TEXT 15
TEXT
namo namas te ‘khila-karanaya
niskaranayadbhuta-karanaya
sarvagamamnaya-maharnavaya
namo ‘pavargaya parayanaya

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 sastras like the Pancaratras and Vedantasutra,
which are Your representations, and who are the source of the
parampara 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.

TEXT 16
TEXT
gunarani-cchanna-cid-usmapaya
tat-ksobha-visphurjita-manasaya
naiskarmya-bhavena vivarjitagamasvayam-
prakasaya namas karomi

My Lord, as the fire in arani wood is covered, You and Your unlimited
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.

TEXT 17
TEXT
madrk prapanna-pasu-pasa-vimoksanaya
muktaya bhuri-karunaya namo ‘layaya
svamsena sarva-tanu-bhrn-manasi pratitapratyag-
drse bhagavate brhate namas te

Since an animal such as I 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 Paramatma, 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.

TEXT 18
TEXT
atmatma-japta-grha-vitta-janesu saktair
dusprapanaya guna-sanga-vivarjitaya
muktatmabhih sva-hrdaye paribhavitaya
jnanatmane bhagavate nama isvaraya

My Lord, those who are completely freed from material contamination
always meditate upon You within the cores of their hearts. You are
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.

TEXT 19
TEXT
yam dharma-kamartha-vimukti-kama
bhajanta istam gatim apnuvanti
kim casiso raty api deham avyayam
karotu me ‘dabhra-dayo vimoksanam

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.

TEXTS 20-21
TEXT
ekantino yasya na kancanartham
vanchanti ye vai bhagavat-prapannah
aty-adbhutam tac-caritam sumangalam
gayanta ananda-samudra-magnah
tam aksaram brahma param paresam
avyaktam adhyatmika-yoga-gamyam
atindriyam suksmam ivatiduram
anantam adyam paripurnam ide

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 Brahma,
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.

TEXTS 22-24
TEXT
yasya brahmadayo deva
veda lokas caracarah
nama-rupa-vibhedena
phalgvya ca kalaya krtah
yatharciso ‘gneh savitur gabhastayo
niryanti samyanty asakrt sva-rocisah
tatha yato ‘yam guna-sampravaho
buddhir manah khani sarira-sargah
sa vai na devasura-martya-tiryan
na stri na sandho na puman na jantuh
nayam gunah karma na san na casan
nisedha-seso jayatad asesah

The Supreme Personality of Godhead creates His minor parts and
parcels, the jiva-tattva, beginning with Lord Brahma, the demigods and
the expansions of Vedic knowledge [Sama, Rg, 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!

TEXT 25
TEXT
jijivise naham ihamuya kim
antar bahis cavrtayebha-yonya
icchami kalena na yasya viplavas
tasyatma-lokavaranasya moksam

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.

TEXT 26
TEXT
so ‘ham visva-srjam visvam
avisvam visva-vedasam
visvatmanam ajam brahma
pranato ‘smi param padam

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.

TEXT 27
TEXT
yoga-randhita-karmano
hrdi yoga-vibhavite
yogino yam prapasyanti
yogesam tam nato ‘smy aham

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.

TEXT 28
TEXT
namo namas tubhyam asahya-vegasakti-
trayayakhila-dhi-gunaya
prapanna-palaya duranta-saktaye
kad-indriyanam anavapya-vartmane

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.

TEXT 29
TEXT
nayam veda svam atmanam
yac-chaktyaham-dhiya hatam
tam duratyaya-mahatmyam
bhagavantam ito ‘smy aham

I offer my respectful obeisances unto the Supreme Personality of
Godhead, by whose illusory energy the jiva, who is part and parcel of
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.

TEXT 30
TEXT
sri-suka uvaca
evam gajendram upavarnita-nirvisesam
brahmadayo vividha-linga-bhidabhimanah
naite yadopasasrpur nikhilatmakatvat
tatrakhilamara-mayo harir avirasit

Sri Sukadeva Gosvami 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 Brahma, Lord Siva,
Indra and Candra. Thus none of them approached him. However, because Lord
Hari is the Supersoul, Purusottama, the Personality of Godhead, He
appeared before Gajendra

TEXT 31
TEXT
tam tadvad artam upalabhya jagan-nivasah
stotram nisamya divijaih saha samstuvadbhih
chandomayena garudena samuhyamanas
cakrayudho ‘bhyagamad asu yato gajendrah

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, Garuda, with great speed, according to His desire. Thus He
appeared before Gajendra.

TEXT 32
TEXT
so ‘ntah-sarasy urubalena grhita arto
drstva garutmati harim kha upatta-cakram
utksipya sambuja-karam giram aha krcchran
narayanakhila-guro bhagavan namas te

Gajendra had been forcefully captured by the crocodile in the water
and was feeling acute pain, but when he saw that Narayana, wielding His
disc, was coming in the sky on the back of Garuda, 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, Narayana, master
of the universe, O Supreme Personality of Godhead, I offer my respectful
obeisances unto You.”

TEXT 33
TEXT
tam viksya piditam ajah sahasavatirya
sa-graham asu sarasah krpayojjahara
grahad vipatita-mukhad arina gajendram
sampasyatam harir amumucad ucchriyanam

Thereafter, seeing Gajendra in such an aggrieved position, the unborn
Supreme Personality of Godhead, Hari, immediately got down from the back
of Garuda 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.

Sri Baagavatham Slohas..Canta 8-Athyayam Two-The Elephant Gajendra’s Crisis..

December 26, 2009

TEXT 1
TEXT
sri-suka uvaca
asid girivaro rajams
trikuta iti visrutah
ksirodenavrtah sriman
yojanayutam ucchritah

Sukadeva Gosvami said: My dear King, there is a very large mountain
called Trikuta. It is ten thousand yojanas [eighty thousand miles] high.
Being surrounded by the ocean of milk, it is very beautifully situated.
TEXTS 2-3
TEXT
tavata vistrtah paryak
tribhih srngaih payo-nidhim
disah kham rocayann aste
raupyayasa-hiranmayaih
anyais ca kakubhah sarva
ratna-dhatu-vicitritaih
nana-druma-lata-gulmair
nirghosair nirjharambhasam

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
TEXT
sa cavanijyamananghrih
samantat paya-urmibhih
karoti syamalam bhumim
harin-marakatasmabhih

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].

TEXT 5
TEXT
siddha-carana-gandharvair
vidyadhara-mahoragaih
kinnarair apsarobhis ca
kridadbhir justa-kandarah

The inhabitants of the higher planets–the Siddhas, Caranas,
Gandharvas, Vidyadharas, serpents, Kinnaras and Apsaras–go to that
mountain to sport. Thus all the caves of the mountain are full of these
denizens of the heavenly planets.

TEXT 6
TEXT
yatra sangita-sannadair
nadad-guham amarsaya
abhigarjanti harayah
slaghinah para-sankaya

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.

TEXT 7
TEXT
nanaranya-pasu-vratasankula-
drony-alankrtah
citra-druma-surodyanakalakantha-
vihangamah

The valleys beneath Trikuta 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
TEXT
sarit-sarobhir acchodaih
pulinair mani-valukaih
deva-stri-majjanamodasaurabhambv-
anilair yutah

Trikuta 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.

TEXTS 9-13
TEXT
tasya dronyam bhagavato
varunasya mahatmanah
udyanam rtuman nama
akridam sura-yositam
sarvato ‘lankrtam divyair
nitya-puspa-phala-drumaih
mandaraih parijatais ca
patalasoka-campakaih
cutaih piyalaih panasair
amrair amratakair api
kramukair narikelais ca
kharjurair bijapurakaih
madhukaih sala-talais ca
tamalair asanarjunaih
aristodumbara-plaksair
vataih kimsuka-candanaih
picumardaih kovidaraih
saralaih sura-darubhih
drakseksu-rambha-jambubhir
badary-aksabhayamalaih

In a valley of Trikuta Mountain there was a garden called Rtumat. This
garden belonged to the great devotee Varuna and was a sporting place for
the damsels of the demigods. Flowers and fruits grew there in all
seasons. Among them were mandaras, parijatas, patalas, asokas, campakas,
cutas, piyalas, panasas, mangoes, amratakas, kramukas, coconut trees,
date trees and pomegranates. There were madhukas, palm trees, tamalas,
asanas, arjunas, aristas, udumbaras, plaksas, banyan trees, kimsukas and
sandalwood trees. There were also picumardas, kovidaras, saralas, suradarus,
grapes, sugarcane, bananas, jambu, badaris, aksas, abhayas and
amalakis.
TEXTS 14-19
TEXT
bilvaih kapitthair jambirair
vrto bhallatakadibhih
tasmin sarah suvipulam
lasat-kancana-pankajam
kumudotpala-kahlarasatapatra-
sriyorjitam
matta-sat-pada-nirghustam
sakuntais ca kala-svanaih
hamsa-karandavakirnam
cakrahvaih sarasair api
jalakukkuta-koyastidatyuha-
kula-kujitam
matsya-kacchapa-sancaracalat-
padma-rajah-payah
kadamba-vetasa-nalanipa-
vanjulakair vrtam
kundaih kurubakasokaih
sirisaih kutajengudaih
kubjakaih svarna-yuthibhir
naga-punnaga-jatibhih
mallika-satapatrais ca
madhavi-jalakadibhih
sobhitam tira-jais canyair
nityartubhir alam drumaih

In that garden there was a very large lake filled with shining golden
lotus flowers and the flowers known as kumuda, kahlara, utpala and
satapatra, which added excellent beauty to the mountain. There were also
bilva, kapittha, jambira and bhallataka trees. Intoxicated bumblebees
drank honey and hummed with the chirping of the birds, whose songs were
very melodious. The lake was crowded with swans, karandavas, cakravakas,
cranes, and flocks of water chickens, datyuhas, koyastis 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, nipas, vanjulakas, kundas, kurubakas, asokas, sirisas,
kutajas, ingudas, kubjakas, svarna-yuthis, nagas, punnagas, jatis,
mallikas, satapatras, jalakas and madhavi-latas. 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.

TEXT 20
TEXT
tatraikada tad-giri-kananasrayah
karenubhir varana-yutha-pas caran
sakantakam kicaka-venu-vetravad
visala-gulmam prarujan vanaspatin

The leader of the elephants who lived in the forest of the mountain
Trikuta 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
TEXT
yad-gandha-matrad dharayo gajendra
vyaghradayo vyala-mrgah sakhadgah
mahoragas capi bhayad dravanti
sagaura-krsnah sarabhas camaryah

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 camari
deer also fled.
TEXT 22
TEXT
vrka varaha mahisarksa-salya
gopuccha-salavrka-markatas ca
anyatra ksudra harinah sasadayas
caranty abhita yad-anugrahena

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.

TEXTS 23-24
TEXT
sa gharma-taptah karibhih karenubhir
vrto madacyut-karabhair anudrutah
girim garimna paritah prakampayan
nisevyamano ‘likulair madasanaih
saro ‘nilam pankaja-renu-rusitam
jighran viduran mada-vihvaleksanah
vrtah sva-yuthena trsarditena tat
sarovarabhyasam athagamad drutam

Surrounded by the herd’s other elephants, including females, and
followed by the young ones, Gajapati, the leader of the elephants, made
Trikuta 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
TEXT
vigahya tasminn amrtambu nirmalam
hemaravindotpala-renu-rusitam
papau nikamam nija-puskaroddhrtam
atmanam adbhih snapayan gata-klamah

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.
TEXT 26
TEXT
sa puskarenoddhrta-sikarambubhir
nipayayan samsnapayan yatha grhi
ghrni karenuh karabhams ca durmado
nacasta krcchram krpano ‘ja-mayaya

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 Krsna, 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
TEXT
tam tatra kascin nrpa daiva-codito
graho baliyams carane rusagrahit
yadrcchayaivam vyasanam gato gajo
yatha-balam so ‘tibalo vicakrame

By the arrangement of providence, O King, a strong crocodile was angry
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
TEXT
tathaturam yutha-patim karenavo
vikrsyamanam tarasa baliyasa
vicukrusur dina-dhiyo ‘pare gajah
parsni-grahas tarayitum na casakan

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
TEXT
niyudhyator evam ibhendra-nakrayor
vikarsator antarato bahir mithah
samah sahasram vyagaman mahi-pate
sapranayos citram amamsatamarah

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.
TEXT 30
TEXT
tato gajendrasya mano-balaujasam
kalena dirghena mahan abhud vyayah
vikrsyamanasya jale ‘vasidato
viparyayo ‘bhut sakalam jalaukasah

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.

TEXT 31
TEXT
ittham gajendrah sa yadapa sankatam
pranasya dehi vivaso yadrcchaya
aparayann atma-vimoksane ciram
dadhyav imam buddhim athabhyapadyata

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.

TEXT 32
TEXT
na mam ime jnataya aturam gajah
kutah karinyah prabhavanti mocitum
grahena pasena vidhatur avrto
‘py aham ca tam yami param parayanam

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

TEXT 33
TEXT
yah kascaneso balino ‘ntakoragat
pracanda-vegad abhidhavato bhrsam
bhitam prapannam paripati yad-bhayan
mrtyuh pradhavaty aranam tam imahi

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.

Sri Baagavatham Slohas..Canta 8-AthyayamOne-The Manus, Administrators of the Universe..

December 26, 2009

Canto 8: ” Withdrawal of the Cosmic Creations”

TEXT 1
TEXT
sri-rajovaca
svayambhuvasyeha guro
vamso ‘yam vistarac chrutah
yatra visva-srjam sargo
manun anyan vadasva nah

King Pariksit said: O my lord, my spiritual master, now I have fully
heard from Your Grace about the dynasty of Svayambhuva Manu. But there
are also other Manus, and I want to hear about their dynasties. Kindly
describe them to us.
TEXT 2
TEXT
manvantare harer janma
karmani ca mahiyasah
grnanti kavayo brahmams
tani no vada srnvatam

O learned brahmana, Sukadeva Gosvami, 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.

TEXT 3
TEXT
yad yasminn antare brahman
bhagavan visva-bhavanah
krtavan kurute karta
hy atite ‘nagate ‘dya va

O learned brahmana, 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.

TEXT 4
TEXT
sri-rsir uvaca
manavo ‘smin vyatitah sat
kalpe svayambhuvadayah
adyas te kathito yatra
devadinam ca sambhavah

Sukadeva Gosvami said: In the present kalpa there have already been
six Manus. I have described to you Svayambhuva Manu and the appearance of
many demigods. In this kalpa of Brahma, Svayambhuva is the first Manu.
TEXT 5
TEXT
akutyam devahutyam ca
duhitros tasya vai manoh
dharma-jnanopadesartham
bhagavan putratam gatah

Svayambhuva Manu had two daughters, named Akuti and Devahuti. From
their wombs, the Supreme Personality of Godhead appeared as two sons
named Yajnamurti and Kapila respectively. These sons were entrusted with
preaching about religion and knowledge.

TEXT 6
TEXT
krtam pura bhagavatah
kapilasyanuvarnitam
akhyasye bhagavan yajno
yac cakara kurudvaha

O best of the Kurus, I have already described [in the Third Canto] the
activities of Kapila, the son of Devahuti. Now I shall describe the
activities of Yajnapati, the son of Akuti.
TEXT 7
TEXT
viraktah kama-bhogesu
satarupa-patih prabhuh
visrjya rajyam tapase
sabharyo vanam avisat

Svayambhuva Manu, the husband of Satarupa, 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.

TEXT 8
TEXT
sunandayam varsa-satam
padaikena bhuvam sprsan
tapyamanas tapo ghoram
idam anvaha bharata

O scion of Bharata, after Svayambhuva Manu had thus entered the forest
with his wife, he stood on one leg on the bank of the River Sunanda, 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.

TEXT 9
TEXT
sri-manur uvaca
yena cetayate visvam
visvam cetayate na yam
yo jagarti sayane ‘smin
nayam tam veda veda sah

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.

TEXT 10
TEXT
atmavasyam idam visvam
yat kincij jagatyam jagat
tena tyaktena bhunjitha
ma grdhah kasya svid dhanam

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.

TEXT 11
TEXT
yam pasyati na pasyantam
caksur yasya na risyati
tam bhuta-nilayam devam
suparnam upadhavata

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.

TEXT 12
TEXT
na yasyady-antau madhyam ca
svah paro nantaram bahih
visvasyamuni yad yasmad
visvam ca tad rtam mahat

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.

TEXT 13
TEXT
sa visva-kayah puru-huta-isah
satyah svayam-jyotir ajah puranah
dhatte ‘sya janmady-ajayatma-saktya
tam vidyayodasya niriha aste

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.

TEXT 14
TEXT
athagre rsayah karmanihante
‘karma-hetave
ihamano hi purusah
prayo ‘niham prapadyate

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 sastras, one cannot reach the stage of liberation, or
activities that produce no reactions.

TEXT 15
TEXT
ihate bhagavan iso
na hi tatra visajjate
atma-labhena purnartho
navasidanti ye ‘nu tam

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.

TEXT 16
TEXT
tam ihamanam nirahankrtam budham
nirasisam purnam ananya-coditam
nrn siksayantam nija-vartma-samsthitam
prabhum prapadye ‘khila-dharma-bhavanam

The Supreme Personality of Godhead, Krsna, 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.

TEXT 17
TEXT
sri-suka uvaca
iti mantropanisadam
vyaharantam samahitam
drstvasura yatudhana
jagdhum abhyadravan ksudha

Sukadeva Gosvami continued: Svayambhuva Manu was thus in a trance,
chanting the mantras of Vedic instruction known as the Upanisads. Upon
seeing him, the Raksasas and asuras, being very hungry, wanted to devour
him. Therefore they ran after him with great speed.
TEXT 18
TEXT
tams tathavasitan viksya
yajnah sarva-gato harih
yamaih parivrto devair
hatvasasat tri-vistapam

The Supreme Lord, Visnu, who sits in everyone’s heart, appearing as
Yajnapati, observed that the Raksasas and demons were going to devour
Svayambhuva Manu. Thus the Lord, accompanied by His sons named the Yamas
and by all the other demigods, killed the demons and Raksasas. He then
took the post of Indra and began to rule the heavenly kingdom.

TEXT 19
TEXT
svarociso dvitiyas tu
manur agneh suto ‘bhavat
dyumat-susena-rocismat
pramukhas tasya catmajah

The son of Agni named Svarocisa became the second Manu. His several
sons were headed by Dyumat, Susena and Rocismat.

TEXT 20
TEXT
tatrendro rocanas tv asid
devas ca tusitadayah
urja-stambhadayah sapta
rsayo brahma-vadinah

During the reign of Svarocisa, the post of Indra was assumed by
Rocana, the son of Yajna. Tusita and others became the principal
demigods, and Urja, Stambha and others became the seven saints. All of
them were faithful devotees of the Lord.
TEXT 21
TEXT
rses tu vedasirasas
tusita nama patny abhut
tasyam jajne tato devo
vibhur ity abhivisrutah

Vedasira was a very celebrated rsi. From the womb of his wife, whose
name was Tusita, came the avatara named Vibhu.
TEXT 22
TEXT
astasiti-sahasrani
munayo ye dhrta-vratah
anvasiksan vratam tasya
kaumara-brahmacarinah

Vibhu remained a brahmacari 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
TEXT
trtiya uttamo nama
priyavrata-suto manuh
pavanah srnjayo yajnahotradyas
tat-suta nrpa

O King, the third Manu, Uttama, was the son of King Priyavrata. Among
the sons of this Manu were Pavana, Srnjaya and Yajnahotra.
TEXT 24
TEXT
vasistha-tanayah sapta
rsayah pramadadayah
satya vedasruta bhadra
deva indras tu satyajit

During the reign of the third Manu, Pramada and other sons of Vasistha
became the seven sages. The Satyas, Vedasrutas and Bhadras became
demigods, and Satyajit was selected to be Indra, the King of heaven.
TEXT 25
TEXT
dharmasya sunrtayam tu
bhagavan purusottamah
satyasena iti khyato
jatah satyavrataih saha

In this manvantara, the Supreme Personality of Godhead appeared from
the womb of Sunrta, 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
TEXT
so ‘nrta-vrata-duhsilan
asato yaksa-raksasan
bhuta-druho bhuta-ganams
cavadhit satyajit-sakhah

Satyasena, along with His friend Satyajit, who was the King of heaven,
Indra, killed all the untruthful, impious and misbehaved Yaksas, Raksasas
and ghostly living entities, who gave pains to other living beings.
TEXT 27
TEXT
caturtha uttama-bhrata
manur namna ca tamasah
prthuh khyatir narah ketur
ity adya dasa tat-sutah

The brother of the third Manu, Uttama, was celebrated by the name
Tamasa, and he became the fourth Manu. Tamasa had ten sons, headed by
Prthu, Khyati, Nara and Ketu.
TEXT 28
TEXT
satyaka harayo vira
devas trisikha isvarah
jyotirdhamadayah sapta
rsayas tamase ‘ntare

During the reign of Tamasa Manu, among the demigods were the Satyakas,
Haris and Viras. The heavenly King, Indra, was Trisikha. The sages in
saptarsi-dhama were headed by Jyotirdhama.
TEXT 29
TEXT
deva vaidhrtayo nama
vidhrtes tanaya nrpa
nastah kalena yair veda
vidhrtah svena tejasa

O King, in the Tamasa manvantara the sons of Vidhrti, who were known
as the Vaidhrtis, also became demigods. Since in course of time the Vedic
authority was lost, these demigods, by their own powers, protected the
Vedic authority.

TEXT 30
TEXT
tatrapi jajne bhagavan
harinyam harimedhasah
harir ity ahrto yena
gajendro mocito grahat

Also in this manvantara, the Supreme Lord, Visnu, took birth from the
womb of Harini, the wife of Harimedha, and He was known as Hari. Hari
saved His devotee Gajendra, the King of the elephants, from the mouth of
a crocodile.
TEXT 31
TEXT
sri-rajovaca
badarayana etat te
srotum icchamahe vayam
harir yatha gaja-patim
graha-grastam amumucat

King Pariksit said: My lord, Badarayani, 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
TEXT
tat-kathasu mahat punyam
dhanyam svastyayanam subham
yatra yatrottamasloko
bhagavan giyate harih

Any literature or narration in which the Supreme Personality of
Godhead, Uttamasloka, is described and glorified is certainly great,
pure, glorious, auspicious and all good.

TEXT 33
TEXT
sri-suta uvaca
pariksitaivam sa tu badarayanih
prayopavistena kathasu coditah
uvaca viprah pratinandya parthivam
muda muninam sadasi sma srnvatam

Sri Suta Gosvami said: O brahmanas, when Pariksit Maharaja, who was
awaiting impending death, thus requested Sukadeva Gosvami to speak,
Sukadeva Gosvami, encouraged by the King’s words, offered respect to the
King and spoke with great pleasure in the assembly of sages, who desired
to hear him.

Sri Baagavatham Slohas..Canta 7-Athyayam Fifteen-Instructions for Civilized Human Beings..

December 26, 2009

TEXT 1
TEXT
sri-narada uvaca
karma-nistha dvijah kecit
tapo-nistha nrpapare
svadhyaye ‘nye pravacane
kecana jnana-yogayoh

Narada Muni continued: My dear King, some brahmanas are very much
attached to fruitive activities, some are attached to austerities and
penances, and still others study the Vedic literature, whereas some,
although very few, cultivate knowledge and practice different yogas,
especially bhakti-yoga.
TEXT 2
TEXT
jnana-nisthaya deyani
kavyany anantyam icchata
daive ca tad-abhave syad
itarebhyo yatharhatah

A person desiring liberation for his forefathers or himself should
give charity to a brahmana who adheres to impersonal monism [jnananistha].
In the absence of such an advanced brahmana, charity may be
given to a brahmana addicted to fruitive activities [karma-kanda].

TEXT 3
TEXT
dvau daive pitr-karye trin
ekaikam ubhayatra va
bhojayet susamrddho ‘pi
sraddhe kuryan na vistaram

During the period for offering oblations to the demigods, one should
invite only two brahmanas, and while offering oblations to the
forefathers, one may invite three brahmanas. Or, in either case, only one
brahmana will suffice. Even though one is very opulent, he should not
endeavor to invite more brahmanas or make various expensive arrangements
on those occasions.

TEXT 4
TEXT
desa-kalocita-sraddhadravya-
patrarhanani ca
samyag bhavanti naitani
vistarat sva-janarpanat

If one arranges to feed many brahmanas or relatives during the sraddha
ceremony, there will be discrepancies in the time, place, respectability
and ingredients, the person to be worshiped, and the method of offering
worship.

TEXT 5
TEXT
dese kale ca samprapte
muny-annam hari-daivatam
sraddhaya vidhivat patre
nyastam kamadhug aksayam

When one gets the opportunity of a suitable auspicious time and place,
one should, with love, offer food prepared with ghee to the Deity of the
Supreme Personality of Godhead and then offer the prasada to a suitable
person–a Vaisnava or brahmana. This will be the cause of everlasting
prosperity.
TEXT 6
TEXT
devarsi-pitr-bhutebhya
atmane sva-janaya ca
annam samvibhajan pasyet
sarvam tat purusatmakam

One should offer prasada to the demigods, the saintly persons, one’s
forefathers, the people in general, one’s family members, one’s relatives
and one’s friends, seeing them all as devotees of the Supreme Personality
of Godhead.

TEXT 7
TEXT
na dadyad amisam sraddhe
na cadyad dharma-tattvavit
muny-annaih syat para pritir
yatha na pasu-himsaya

A person fully aware of religious principles should never offer
anything like meat, eggs or fish in the sraddha ceremony, and even if one
is a ksatriya, he himself should not eat such things. When suitable food
prepared with ghee is offered to saintly persons, the function is
pleasing to the forefathers and the Supreme Lord, who are never pleased
when animals are killed in the name of sacrifice.
TEXT 8
TEXT
naitadrsah paro dharmo
nrnam sad-dharmam icchatam
nyaso dandasya bhutesu
mano-vak-kayajasya yah

Persons who want to advance in superior religion are advised to give
up all envy of other living entities, whether in relationship to the
body, words or mind. There is no religion superior to this.
TEXT 9
TEXT
eke karmamayan yajnan
jnanino yajna-vittamah
atma-samyamane ‘niha
juhvati jnana-dipite

Because of an awakening of spiritual knowledge, those who are
intelligent in regard to sacrifice, who are actually aware of religious
principles and who are free from material desires, control the self in
the fire of spiritual knowledge, or knowledge of the Absolute Truth. They
may give up the process of ritualistic ceremonies.

TEXT 10
TEXT
dravya-yajnair yaksyamanam
drstva bhutani bibhyati
esa makaruno hanyad
ataj-jno hy asu-trp dhruvam

Upon seeing the person engaged in performing the sacrifice, animals
meant to be sacrificed are extremely afraid, thinking, “This merciless
performer of sacrifices, being ignorant of the purpose of sacrifice and
being most satisfied by killing others, will surely kill us.”

TEXT 11
TEXT
tasmad daivopapannena
muny-annenapi dharmavit
santusto ‘har ahah kuryan
nitya-naimittikih kriyah

Therefore, day by day, one who is actually aware of religious
principles and is not heinously envious of poor animals should happily
perform daily sacrifices and those for certain occasions with whatever
food is available easily by the grace of the Lord.

TEXT 12
TEXT
vidharmah para-dharmas ca
abhasa upama chalah
adharma-sakhah pancema
dharma-jno ‘dharmavat tyajet

There are five branches of irreligion, appropriately known as
irreligion [vidharma], religious principles for which one is unfit [paradharma],
pretentious religion [abhasa], analogical religion [upadharma]
and cheating religion [chala-dharma]. One who is aware of real religious
life must abandon these five as irreligious.

TEXT 13
TEXT
dharma-badho vidharmah syat
para-dharmo ‘nya-coditah
upadharmas tu pakhando
dambho va sabda-bhic chalah

Religious principles that obstruct one from following his own religion
are called vidharma. Religious principles introduced by others are called
para-dharma. A new type of religion created by one who is falsely proud
and who opposes the principles of the Vedas is called upadharma. And
interpretation by one’s jugglery of words is called chala-dharma.

TEXT 14
TEXT
yas tv icchaya krtah pumbhir
abhaso hy asramat prthak
sva-bhava-vihito dharmah
kasya nestah prasantaye

A pretentious religious system manufactured by one who willfully
neglects the prescribed duties of his order of life is called abhasa [a
dim reflection or false similarity]. But if one performs the prescribed
duties for his particular asrama or varna, why are they not sufficient to
mitigate all material distresses?

TEXT 15
TEXT
dharmartham api neheta
yatrartham vadhano dhanam
anihanihamanasya
mahaher iva vrttida

Even if a man is poor, he should not endeavor to improve his economic
condition just to maintain his body and soul together or to become a
famous religionist. Just as a great python, although lying in one place,
not endeavoring for its livelihood, gets the food it needs to maintain
body and soul, one who is desireless also obtains his livelihood without
endeavor.

TEXT 16
TEXT
santustasya nirihasya
svatmaramasya yat sukham
kutas tat kama-lobhena
dhavato ‘rthehaya disah

One who is content and satisfied and who links his activities with the
Supreme Personality of Godhead residing in everyone’s heart enjoys
transcendental happiness without endeavoring for his livelihood. Where is
such happiness for a materialistic man who is impelled by lust and greed
and who therefore wanders in all directions with a desire to accumulate
wealth?

TEXT 17
TEXT
sada santusta-manasah
sarvah sivamaya disah
sarkara-kantakadibhyo
yathopanat-padah sivam

For a person who has suitable shoes on his feet, there is no danger
even when he walks on pebbles and thorns. For him, everything is
auspicious. Similarly, for one who is always self-satisfied there is no
distress; indeed, he feels happiness everywhere.
TEXT 18
TEXT
santustah kena va rajan
na vartetapi varina
aupasthya-jaihvya-karpanyad
grha-palayate janah

My dear King, a self-satisfied person can be happy even with only
drinking water. However, one who is driven by the senses, especially by
the tongue and genitals, must accept the position of a household dog to
satisfy his senses.

TEXT 19
TEXT
asantustasya viprasya
tejo vidya tapo yasah
sravantindriya-laulyena
jnanam caivavakiryate

Because of greed for the sake of the senses, the spiritual strength,
education, austerity and reputation of a devotee or brahmana who is not
self-satisfied dwindle, and his knowledge gradually vanishes.
TEXT 20
TEXT
kamasyantam hi ksut-trdbhyam
krodhasyaitat phalodayat
jano yati na lobhasya
jitva bhuktva diso bhuvah

The strong bodily desires and needs of a person disturbed by hunger
and thirst are certainly satisfied when he eats. Similarly, if one
becomes very angry, that anger is satisfied by chastisement and its
reaction. But as for greed, even if a greedy person has conquered all the
directions of the world or has enjoyed everything in the world, still he
will not be satisfied.

TEXT 21
TEXT
pandita bahavo rajan
bahu-jnah samsaya-cchidah
sadasas patayo ‘py eke
asantosat patanty adhah

O King Yudhisthira, many persons with varied experience, many legal
advisers, many learned scholars and many persons eligible to become
presidents of learned assemblies fall down into hellish life because of
not being satisfied with their positions.

TEXT 22
TEXT
asankalpaj jayet kamam
krodham kama-vivarjanat
arthanartheksaya lobham
bhayam tattvavamarsanat

By making plans with determination, one should give up lusty desires
for sense gratification. Similarly, by giving up envy one should conquer
anger, by discussing the disadvantages of accumulating wealth one should
give up greed, and by discussing the truth one should give up fear.

TEXT 23
TEXT
anviksikya soka-mohau
dambham mahad-upasaya
yogantarayan maunena
himsam kamady-anihaya

By discussing spiritual knowledge one can conquer lamentation and
illusion, by serving a great devotee one can become prideless, by keeping
silent one can avoid obstacles on the path of mystic yoga, and simply by
stopping sense gratification one can conquer envy.

TEXT 24
TEXT
krpaya bhutajam duhkham
daivam jahyat samadhina
atmajam yoga-viryena
nidram sattva-nisevaya

By good behavior and freedom from envy one should counteract
sufferings due to other living entities, by meditation in trance one
should counteract sufferings due to providence, and by practicing hathayoga,
pranayama and so forth one should counteract sufferings due to the
body and mind. Similarly, by developing the mode of goodness, especially
in regard to eating, one should conquer sleep.

TEXT 25
TEXT
rajas tamas ca sattvena
sattvam copasamena ca
etat sarvam gurau bhaktya
puruso hy anjasa jayet

One must conquer the modes of passion and ignorance by developing the
mode of goodness, and then one must become detached from the mode of
goodness by promoting oneself to the platform of suddha-sattva. All this
can be automatically done if one engages in the service of the spiritual
master with faith and devotion. In this way one can conquer the influence
of the modes of nature.

TEXT 26
TEXT
yasya saksad bhagavati
jnana-dipa-prade gurau
martyasad-dhih srutam tasya
sarvam kunjara-saucavat

The spiritual master should be considered to be directly the Supreme
Lord because he gives transcendental knowledge for enlightenment.
Consequently, for one who maintains the material conception that the
spiritual master is an ordinary human being, everything is frustrated.
His enlightenment and his Vedic studies and knowledge are like the
bathing of an elephant.

TEXT 27
TEXT
esa vai bhagavan saksat
pradhana-purusesvarah
yogesvarair vimrgyanghrir
loko yam manyate naram

The Supreme Personality of Godhead, Lord Krsna, is the master of all
other living entities and of the material nature. His lotus feet are
sought and worshiped by great saintly persons like Vyasa. Nonetheless,
there are fools who consider Lord Krsna an ordinary human being.

TEXT 28
TEXT
sad-varga-samyamaikantah
sarva niyama-codanah
tad-anta yadi no yogan
avaheyuh sramavahah

Ritualistic ceremonies, regulative principles, austerities and the
practice of yoga are all meant to control the senses and mind, but even
after one is able to control the senses and mind, if he does not come to
the point of meditation upon the Supreme Lord, all such activities are
simply labor in frustration.

TEXT 29
TEXT
yatha vartadayo hy artha
yogasyartham na bibhrati
anarthaya bhaveyuh sma
purtam istam tathasatah

As professional activities or business profits cannot help one in
spiritual advancement but are a source of material entanglement, the
Vedic ritualistic ceremonies cannot help anyone who is not a devotee of
the Supreme Personality of Godhead.

TEXT 30
TEXT
yas citta-vijaye yattah
syan nihsango ‘parigrahah
eko vivikta-sarano
bhiksur bhaiksya-mitasanah

One who desires to conquer the mind must leave the company of his
family and live in a solitary place, free from contaminated association.
To maintain the body and soul together, he should beg as much as he needs
for the bare necessities of life.

TEXT 31
TEXT
dese sucau same rajan
samsthapyasanam atmanah
sthiram sukham samam tasminn
asitarjv-anga om iti

My dear King, in a sacred and holy place of pilgrimage one should
select a place in which to perform yoga. The place must be level and not
too high or low. There one should sit very comfortably, being steady and
equipoised, keeping his body straight, and thus begin chanting the Vedic
pranava.

TEXTS 32-33
TEXT
pranapanau sannirundhyat
pura-kumbhaka-recakaih
yavan manas tyajet kaman
sva-nasagra-niriksanah
yato yato nihsarati
manah kama-hatam bhramat
tatas tata upahrtya
hrdi rundhyac chanair budhah

While continuously staring at the tip of the nose, a learned yogi
practices the breathing exercises through the technical means known as
puraka, kumbhaka and recaka–controlling inhalation and exhalation and
then stopping them both. In this way the yogi restricts his mind from
material attachments and gives up all mental desires. As soon as the
mind, being defeated by lusty desires, drifts toward feelings of sense
gratification, the yogi should immediately bring it back and arrest it
within the core of his heart.

TEXT 34
TEXT
evam abhyasyatas cittam
kalenalpiyasa yateh
anisam tasya nirvanam
yaty anindhana-vahnivat

When the yogi regularly practices in this way, in a short time his
heart becomes fixed and free from disturbance, like a fire without flames
or smoke.

TEXT 35
TEXT
kamadibhir anaviddham
prasantakhila-vrtti yat
cittam brahma-sukha-sprstam
naivottistheta karhicit

When one’s consciousness is uncontaminated by material lusty desires,
it becomes calm and peaceful in all activities, for one is situated in
eternal blissful life. Once situated on that platform, one does not
return to materialistic activities.

TEXT 36
TEXT
yah pravrajya grhat purvam
tri-vargavapanat punah
yadi seveta tan bhiksuh
sa vai vantasy apatrapah

One who accepts the sannyasa order gives up the three principles of
materialistic activities in which one indulges in the field of household
life–namely religion, economic development and sense gratification. One
who first accepts sannyasa but then returns to such materialistic
activities is to be called a vantasi, or one who eats his own vomit. He
is indeed a shameless person.

TEXT 37
TEXT
yaih sva-dehah smrto ‘natma
martyo vit-krmi-bhasmavat
ta enam atmasat krtva
slaghayanti hy asattamah

Sannyasis who first consider that the body is subject to death, when
it will be transformed into stool, worms or ashes, but who again give
importance to the body and glorify it as the self, are to be considered
the greatest rascals.

TEXTS 38-39
TEXT
grhasthasya kriya-tyago
vrata-tyago vatorapi
tapasvino grama-seva
bhiksor indriya-lolata
asramapasada hy ete
khalv asrama-vidambanah
deva-maya-vimudhams tan
upeksetanukampaya

It is abominable for a person living in the grhastha-asrama to give up
the regulative principles, for a brahmacari not to follow the brahmacari
vows while living under the care of the guru, for a vanaprastha to live
in the village and engage in so-called social activities, or for a
sannyasi to be addicted to sense gratification. One who acts in this way
is to be considered the lowest renegade. Such a pretender is bewildered
by the external energy of the Supreme Personality of Godhead, and one
should either reject him from any position, or taking compassion upon
him, teach him, if possible, to resume his original position.

TEXT 40
TEXT
atmanam ced vijaniyat
param jnana-dhutasayah
kim icchan kasya va hetor
deham pusnati lampatah

The human form of body is meant for understanding the self and the
Supreme Self, the Supreme Personality of Godhead, both of whom are
transcendentally situated. If both of them can be understood when one is
purified by advanced knowledge, for what reason and for whom does a
foolish, greedy person maintain the body for sense gratification?

TEXT 41
TEXT
ahuh sariram ratham indriyani
hayan abhisun mana indriyesam
vartmani matra dhisanam ca sutam
sattvam brhad bandhuram isa-srstam

Transcendentalists who are advanced in knowledge compare the body,
which is made by the order of the Supreme Personality of Godhead, to a
chariot. The senses are like the horses; the mind, the master of the
senses, is like the reins; the objects of the senses are the
destinations; intelligence is the chariot driver; and consciousness,
which spreads throughout the body, is the cause of bondage in this
material world.

TEXT 42
TEXT
aksam dasa-pranam adharma-dharmau
cakre ‘bhimanam rathinam ca jivam
dhanur hi tasya pranavam pathanti
saram tu jivam param eva laksyam

The ten kinds of air acting within the body are compared to the spokes
of the chariot’s wheels, and the top and bottom of the wheel itself are
called religion and irreligion. The living entity in the bodily concept
of life is the owner of the chariot. The Vedic mantra pranava is the bow,
the pure living entity himself is the arrow, and the target is the
Supreme Being.

TEXTS 43-44
TEXT
rago dvesas ca lobhas ca
soka-mohau bhayam madah
mano ‘vamano ‘suya ca
maya himsa ca matsarah
rajah pramadah ksun-nidra
satravas tv evam adayah
rajas-tamah-prakrtayah
sattva-prakrtayah kvacit

In the conditioned stage, one’s conceptions of life are sometimes
polluted by passion and ignorance, which are exhibited by attachment,
hostility, greed, lamentation, illusion, fear, madness, false prestige,
insults, fault-finding, deception, envy, intolerance, passion,
bewilderment, hunger and sleep. All of these are enemies. Sometimes one’s
conceptions are also polluted by goodness.

TEXT 45
TEXT
yavan nr-kaya-ratham atma-vasopakalpam
dhatte garistha-caranarcanaya nisatam
jnanasim acyuta-balo dadhad asta-satruh
svananda-tusta upasanta idam vijahyat

As long as one has to accept a material body, with its different parts
and paraphernalia, which are not fully under one’s control, one must have
the lotus feet of his superiors, namely his spiritual master and the
spiritual master’s predecessors. By their mercy, one can sharpen the
sword of knowledge, and with the power of the Supreme Personality of
Godhead’s mercy one must then conquer the enemies mentioned above. In
this way, the devotee should be able to merge into his own transcendental
bliss, and then he may give up his body and resume his spiritual
identity.

TEXT 46
TEXT
nocet pramattam asad-indriya-vaji-suta
nitvotpatham visaya-dasyusu niksipanti
te dasyavah sahaya-sutam amum tamo ‘ndhe
samsara-kupa uru-mrtyu-bhaye ksipanti

Otherwise, if one does not take shelter of Acyuta and Baladeva, then
the senses, acting as the horses, and the intelligence, acting as the
driver, both being prone to material contamination, inattentively bring
the body, which acts as the chariot, to the path of sense gratification.
When one is thus attracted again by the rogues of visaya–eating,
sleeping and mating–the horses and chariot driver are thrown into the
blinding dark well of material existence, and one is again put into a
dangerous and extremely fearful situation of repeated birth and death.

TEXT 47
TEXT
pravrttam ca nivrttam ca
dvi-vidham karma vaidikam
avartate pravrttena
nivrttenasnute ‘mrtam

According to the Vedas, there are two kinds of activities–pravrtti
and nivrtti. Pravrtti activities involve raising oneself from a lower to
a higher condition of materialistic life, whereas nivrtti means the
cessation of material desire. Through pravrtti activities one suffers
from material entanglement, but by nivrtti activities one is purified and
becomes fit to enjoy eternal, blissful life.

TEXTS 48-49
TEXT
himsram dravyamayam kamyam
agni-hotrady-asantidam
darsas ca purnamasas ca
caturmasyam pasuh sutah
etad istam pravrttakhyam
hutam prahutam eva ca
purtam suralayaramakupajivyadi-
laksanam

The ritualistic ceremonies and sacrifices known as agni-hotra-yajna,
darsa-yajna, purnamasa-yajna, caturmasya-yajna, pasu-yajna and soma-yajna
are all symptomized by the killing of animals and the burning of many
valuables, especially food grains, all for the fulfillment of material
desires and the creation of anxiety. Performing such sacrifices,
worshiping Vaisvadeva, and performing the ceremony of Baliharana, which
all supposedly constitute the goal of life, as well as constructing
temples for demigods, building resting houses and gardens, digging wells
for the distribution of water, establishing booths for the distribution
of food, and performing activities for public welfare–these are all
symptomized by attachment to material desires.
TEXTS 50-51
TEXT
dravya-suksma-vipakas ca
dhumo ratrir apaksayah
ayanam daksinam somo
darsa osadhi-virudhah
annam reta iti ksmesa
pitr-yanam punar-bhavah
ekaikasyenanupurvam
bhutva bhutveha jayate

My dear King Yudhisthira, when oblations of ghee and food grains like
barley and sesame are offered in sacrifice, they turn into celestial
smoke, which carries one to successively higher planetary systems like
the kingdoms of Dhuma, Ratri, Krsnapaksa, Daksinam and ultimately the
moon. Then, however, the performers of sacrifice descend again to earth
to become herbs, creepers, vegetables and food grains. These are eaten by
different living entities and turned to semen, which is injected into
female bodies. Thus one takes birth again and again.

TEXT 52
TEXT
nisekadi-smasanantaih
samskaraih samskrto dvijah
indriyesu kriya-yajnan
jnana-dipesu juhvati

A twice-born brahmana [dvija] gains his life by the grace of his
parents through the process of purification known as garbhadhana. There
are also other processes of purification, until the end of life, when the
funeral ceremony [antyesti-kriya] is performed. Thus in due course a
qualified brahmana becomes uninterested in materialistic activities and
sacrifices, but he offers the sensual sacrifices, in full knowledge, into
the working senses, which are illuminated by the fire of knowledge.

TEXT 53
TEXT
indriyani manasy urmau
vaci vaikarikam manah
vacam varna-samamnaye
tam omkare svare nyaset
omkaram bindau nade tam
tam tu prane mahaty amum

The mind is always agitated by waves of acceptance and rejection.
Therefore all the activities of the senses should be offered into the
mind, which should be offered into one’s words. Then one’s words should
be offered into the aggregate of all alphabets, which should be offered
into the concise form omkara. Omkara should be offered into the point
bindu, bindu into the vibration of sound, and that vibration into the
life air. Then the living entity, who is all that remains, should be
placed in Brahman, the Supreme. This is the process of sacrifice.

TEXT 54
TEXT
agnih suryo diva prahnah
suklo rakottaram sva-rat
visvo ‘tha taijasah prajnas
turya atma samanvayat

On his path of ascent, the progressive living entity enters the
different worlds of fire, the sun, the day, the end of the day, the
bright fortnight, the full moon, and the passing of the sun in the north,
along with their presiding demigods. When he enters Brahmaloka, he enjoys
life for many millions of years, and finally his material designation
comes to an end. He then comes to a subtle designation, from which he
attains the causal designation, witnessing all previous states. Upon the
annihilation of this causal state, he attains his pure state, in which he
identifies with the Supersoul. In this way the living entity becomes
transcendental.
TEXT 55
TEXT
deva-yanam idam prahur
bhutva bhutvanupurvasah
atma-yajy upasantatma
hy atma-stho na nivartate

This gradual process of elevation for self-realization is meant for
those who are truly aware of the Absolute Truth. After repeated birth on
this path, which is known as deva-yana, one attains these consecutive
stages. One who is completely free from all material desires, being
situated in the self, need not traverse the path of repeated birth and
death.
TEXT 56
TEXT
ya ete pitr-devanam
ayane veda-nirmite
sastrena caksusa veda
jana-stho ‘pi na muhyati

Even though situated in a material body, one who is fully aware of the
paths known as pitr-yana and deva-yana, and who thus opens his eyes in
terms of Vedic knowledge, is never bewildered in this material world.

TEXT 57
TEXT
adav ante jananam sad
bahir antah paravaram
jnanam jneyam vaco vacyam
tamo jyotis tv ayam svayam

He who exists internally and externally, at the beginning and end of
everything and of all living beings, as that which is enjoyable and as
the enjoyer of everything, superior and inferior, is the Supreme Truth.
He always exists as knowledge and the object of knowledge, as expression
and the object of understanding, as darkness and as light. Thus He, the
Supreme Lord, is everything.

TEXT 58
TEXT
abadhito ‘pi hy abhaso
yatha vastutaya smrtah
durghatatvad aindriyakam
tadvad artha-vikalpitam

Although one may consider the reflection of the sun from a mirror to
be false, it has its factual existence. Accordingly, to prove by
speculative knowledge that there is no reality would be extremely
difficult.

TEXT 59
TEXT
ksity-adinam iharthanam
chaya na katamapi hi
na sanghato vikaro ‘pi
na prthan nanvito mrsa

In this world there are five elements–namely earth, water, fire, air
and ether–but the body is not a reflection of them, nor a combination or
transformation of them. Because the body and its ingredients are neither
distinct nor amalgamated, all such theories are insubstantial.

TEXT 60
TEXT
dhatavo ‘vayavitvac ca
tan-matravayavair vina
na syur hy asaty avayaviny
asann avayavo ‘ntatah

Because the body is formed of the five elements, it cannot exist
without the subtle sense objects. Therefore, since the body is false, the
sense objects are also naturally false or temporary.
TEXT 61
TEXT
syat sadrsya-bhramas tavad
vikalpe sati vastunah
jagrat-svapau yatha svapne
tatha vidhi-nisedhata

When a substance and its parts are separated, the acceptance of
similarity between one and the other is called illusion. While dreaming,
one creates a separation between the existences called wakefulness and
sleep. It is in such a state of mind that the regulative principles of
the scriptures, consisting of injunctions and prohibitions, are
recommended.

TEXT 62
TEXT
bhavadvaitam kriyadvaitam
dravyadvaitam tathatmanah
vartayan svanubhutyeha
trin svapnan dhunute munih

After considering the oneness of existence, activity and paraphernalia
and after realizing the self to be different from all actions and
reactions, the mental speculator [muni], according to his own
realization, gives up the three states of wakefulness, dreaming and
sleep.

TEXT 63
TEXT
karya-karana-vastv-aikyadarsanam
pata-tantuvat
avastutvad vikalpasya
bhavadvaitam tad ucyate

When one understands that result and cause are one and that duality is
ultimately unreal, like the idea that the threads of a cloth are
different from the cloth itself, one reaches the conception of oneness
called bhavadvaita.
TEXT 64
TEXT
yad brahmani pare saksat
sarva-karma-samarpanam
mano-vak-tanubhih partha
kriyadvaitam tad ucyate

My dear Yudhisthira [Partha], when all the activities one performs
with his mind, words and body are dedicated directly to the service of
the Supreme Personality of Godhead, one reaches oneness of activities,
called kriyadvaita.

TEXT 65
TEXT
atma-jaya-sutadinam
anyesam sarva-dehinam
yat svartha-kamayor aikyam
dravyadvaitam tad ucyate

When the ultimate goal and interest of one’s self, one’s wife, one’s
children, one’s relatives and all other embodied living beings is one,
this is called dravyadvaita, or oneness of interest.

TEXT 66
TEXT
yad yasya vanisiddham syad
yena yatra yato nrpa
sa teneheta karyani
naro nanyair anapadiIn normal conditions, in the absence of danger, O King Yudhisthira, a
man should perform his prescribed activities according to his status of
life with the things, endeavors, process and living place that are not
forbidden for him, and not by any other means

TEXT 67
TEXT
etair anyais ca vedoktair
vartamanah sva-karmabhih
grhe ‘py asya gatim yayad
rajams tad-bhakti-bhan narah

O King, one should perform his occupational duties according to these
instructions, as well as other instructions given in the Vedic
literature, just to remain a devotee of Lord Krsna. Thus, even while at
home, one will be able to reach the destination.

TEXT 68
TEXT
yatha hi yuyam nrpa-deva dustyajad
apad-ganad uttaratatmanah prabhoh
yat-pada-pankeruha-sevaya bhavan
aharasin nirjita-dig-gajah kratun

O King Yudhisthira, because of your service to the Supreme Lord, all
of you Pandavas defeated the greatest dangers posed by numerous kings and
demigods. By serving the lotus feet of Krsna, you conquered great
enemies, who were like elephants, and thus you collected ingredients for
sacrifice. By His grace, may you be delivered from material involvement.

TEXT 69
TEXT
aham purabhavam kascid
gandharva upabarhanah
namnatite maha-kalpe
gandharvanam susammatah

Long, long ago, in another maha-kalpa [millennium of Brahma], I
existed as the Gandharva known as Upabarhana. I was very respected by the
other Gandharvas.

TEXT 70
TEXT
rupa-pesala-madhuryasaugandhya-
priya-darsanah
strinam priyatamo nityam
mattah sva-pura-lampatah

I had a beautiful face and a pleasing, attractive bodily structure.
Decorated with flower garlands and sandalwood pulp, I was most pleasing
to the women of my city. Thus I was bewildered, always feeling lusty
desires.

TEXT 71
TEXT
ekada deva-satre tu
gandharvapsarasam ganah
upahuta visva-srgbhir
hari-gathopagayane

Once there was a sankirtana festival to glorify the Supreme Lord in an
assembly of the demigods, and the Gandharvas and Apsaras were invited by
the prajapatis to take part in it.

TEXT 72
TEXT
aham ca gayams tad-vidvan
stribhih parivrto gatah
jnatva visva-srjas tan me
helanam sepur ojasa
yahi tvam sudratam asu
nasta-srih krta-helanah

Narada Muni continued: Being invited to that festival, I also joined,
and, surrounded by women, I began musically singing the glories of the
demigods. Because of this, the prajapatis, the great demigods in charge
of the affairs of the universe, forcefully cursed me with these words:
“Because you have committed an offense, may you immediately become a
sudra, devoid of beauty.”

TEXT 73
TEXT
tavad dasyam aham jajne
tatrapi brahma-vadinam
susrusayanusangena
prapto ‘ham brahma-putratam

Although I took birth as a sudra from the womb of a maidservant, I
engaged in the service of Vaisnavas who were well-versed in Vedic
knowledge. Consequently, in this life I got the opportunity to take birth
as the son of Lord Brahma.

TEXT 74
TEXT
dharmas te grha-medhiyo
varnitah papa-nasanah
grhastho yena padavim
anjasa nyasinam iyat

The process of chanting the holy name of the Lord is so powerful that
by this chanting even householders [grhasthas] can very easily gain the
ultimate result achieved by persons in the renounced order. Maharaja
Yudhisthira, I have now explained to you that process of religion.

TEXT 75
TEXT
yuyam nr-loke bata bhuri-bhaga
lokam punana munayo ‘bhiyanti
yesam grhan avasatiti saksad
gudham param brahma manusya-lingam

My dear Maharaja Yudhisthira, you Pandavas are so very fortunate in
this world that many, many great saints, who can purify all the planets
of the universe, come to your house just like ordinary visitors.
Furthermore, the Supreme Personality of Godhead, Krsna, is living
confidentially with you in your house, just like your brother.

TEXT 76
TEXT
sa va ayam brahma mahad-vimrgyakaivalya-
nirvana-sukhanubhutih
priyah suhrd vah khalu matuleya
atmarhaniyo vidhi-krd gurus ca

How wonderful it is that the Supreme Personality of Godhead, the
Parabrahman, Krsna, who is sought by great, great sages for the sake of
liberation and transcendental bliss, is acting as your best well-wisher,
your friend, your cousin, your heart and soul, your worshipable director,
and your spiritual master.

TEXT 77
TEXT
na yasya saksad bhava-padmajadibhi
rupam dhiya vastutayopavarnitam
maunena bhaktyopasamena pujitah
prasidatam esa sa satvatam patih

Present here now is the same Supreme Personality of Godhead whose true
form cannot be understood even by such great personalities as Lord Brahma
and Lord Siva. He is realized by devotees because of their unflinching
surrender. May that same Personality of Godhead, who is the maintainer of
His devotees and who is worshiped by silence, by devotional service and
by cessation of material activities, be pleased with us.

TEXT 78
TEXT
sri-suka uvaca
iti devarsina proktam
nisamya bharatarsabhah
pujayam asa supritah
krsnam ca prema-vihvalah

Sri Sukadeva Gosvami said: Maharaja Yudhisthira, the best member of
the Bharata dynasty, thus learned everything from the descriptions of
Narada Muni. After hearing these instructions, he felt great pleasure
from within his heart, and in great ecstasy, love and affection, he
worshiped Lord Krsna.

TEXT 79
TEXT
krsna-parthav upamantrya
pujitah prayayau munih
srutva krsnam param brahma
parthah parama-vismitah

Narada Muni, being worshiped by Krsna and Maharaja Yudhisthira, bade
them farewell and went away. Yudhisthira Maharaja, having heard that
Krsna, his cousin, is the Supreme Personality of Godhead, was struck with
wonder.

TEXT 80
TEXT
iti daksayaninam te
prthag vamsah prakirtitah
devasura-manusyadya
loka yatra caracarah

On all the planets within this universe, the varieties of living
entities, moving and nonmoving, including the demigods, demons and human
beings, were all generated from the daughters of Maharaja Daksa. I have
now described them and their different dynasties.

Sri Baagavatham Slohas..Canta 7-Athyayam Fourteen-Ideal Family Life…

December 26, 2009

TEXT 1
TEXT
sri-yudhisthira uvaca
grhastha etam padavim
vidhina yena canjasa
yayad deva-rse bruhi
madrso grha-mudha-dhih

Maharaja Yudhisthira inquired from Narada Muni: O my lord, O great
sage, kindly explain how we who are staying at home without knowledge of
the goal of life may also easily attain liberation, according to the
instructions of the Vedas.

TEXT 2
TEXT
sri-narada uvaca
grhesv avasthito rajan
kriyah kurvan yathocitah
vasudevarpanam saksad
upasita maha-munin

Narada Muni replied: My dear King, those who stay at home as
householders must act to earn their livelihood, and instead of trying to
enjoy the results of their work themselves, they should offer these
results to Krsna, Vasudeva. How to satisfy Vasudeva in this life can be
perfectly understood through the association of great devotees of the
Lord.

TEXTS 3-4
TEXT
srnvan bhagavato ‘bhiksnam
avatara-kathamrtam
sraddadhano yatha-kalam
upasanta-janavrtah
sat-sangac chanakaih sangam
atma-jayatmajadisu
vimuncen mucyamanesu
svayam svapnavad utthitah

A grhastha must associate again and again with saintly persons, and
with great respect he must hear the nectar of the activities of the
Supreme Lord and His incarnations as these activities are described in
Srimad-Bhagavatam and other Puranas. Thus one should gradually become
detached from affection for his wife and children, exactly like a man
awakening from a dream.

TEXT 5
TEXT
yavad-artham upasino
dehe gehe ca panditah
virakto raktavat tatra
nr-loke naratam nyaset

While working to earn his livelihood as much as necessary to maintain
body and soul together, one who is actually learned should live in human
society unattached to family affairs, although externally appearing very
much attached.

TEXT 6
TEXT
jnatayah pitarau putra
bhratarah suhrdo ‘pare
yad vadanti yad icchanti
canumodeta nirmamah

An intelligent man in human society should make his own program of
activities very simple. If there are suggestions from his friends,
children, parents, brothers or anyone else, he should externally agree,
saying, “Yes, that is all right,” but internally he should be determined
not to create a cumbersome life in which the purpose of life will not be
fulfilled.
TEXT 7
TEXT
divyam bhaumam cantariksam
vittam acyuta-nirmitam
tat sarvam upayunjana
etat kuryat svato budhah

The natural products created by the Supreme Personality of Godhead
should be utilized to maintain the bodies and souls of all living
entities. The necessities of life are of three types: those produced from
the sky [from rainfall], from the earth [from the mines, the seas or the
fields], and from the atmosphere [that which is obtained suddenly and
unexpectedly].

TEXT 8
TEXT
yavad bhriyeta jatharam
tavat svatvam hi dehinam
adhikam yo ‘bhimanyeta
sa steno dandam 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.

TEXT 9
TEXT
mrgostra-khara-markakhusarisrp
khaga-maksikah
atmanah putravat pasyet
tair esam antaram kiyat

One should treat animals such as deer, camels, asses, monkeys, mice,
snakes, birds and flies exactly like one’s own son. How little difference
there actually is between children and these innocent animals.

TEXT 10
TEXT
tri-vargam natikrcchrena
bhajeta grha-medhy api
yatha-desam yatha-kalam
yavad-daivopapaditam

Even if one is a householder rather than a brahmacari, a sannyasi or a
vanaprastha, one should not endeavor very hard for religiosity, economic
development or satisfaction of the senses. Even in householder life, one
should be satisfied to maintain body and soul together with whatever is
available with minimum endeavor, according to place and time, by the
grace of the Lord. One should not engage oneself in ugra-karma.

TEXT 11
TEXT
asvaghante ‘vasayibhyah
kaman samvibhajed yatha
apy ekam atmano daram
nrnam svatva-graho yatah

Dogs, fallen persons and untouchables, including candalas [dogeaters],
should all be maintained with their proper necessities, which
should be contributed by the householders. Even one’s wife at home, with
whom one is most intimately attached, should be offered for the reception
of guests and people in general.

TEXT 12
TEXT
jahyad yad-arthe svan pranan
hanyad va pitaram gurum
tasyam svatvam striyam jahyad
yas tena hy ajito jitah

One so seriously considers one’s wife to be his own that he sometimes
kills himself for her or kills others, including even his parents or his
spiritual master or teacher. Therefore if one can give up his attachment
to such a wife, he conquers the Supreme Personality of Godhead, who is
never conquered by anyone.

TEXT 13
TEXT
krmi-vid-bhasma-nisthantam
kvedam tuccham kalevaram
kva tadiya-ratir bharya
kvayam atma nabhas-chadih

Through proper deliberation, one should give up attraction to his
wife’s body because that body will ultimately be transformed into small
insects, stool or ashes. What is the value of this insignificant body?
How much greater is the Supreme Being, who is all-pervading like the sky?

TEXT 14
TEXT
siddhair yajnavasistarthaih
kalpayed vrttim atmanah
sese svatvam tyajan prajnah
padavim mahatam iyat

An intelligent person should be satisfied with eating prasada [food
offered to the Lord] or with performing the five different kinds of yajna
[panca-suna]. By such activities, one can give up attachment for the body
and so-called proprietorship with reference to the body. When one is able
to do this, he is firmly fixed in the position of a mahatma.

TEXT 15
TEXT
devan rsin nr-bhutani
pitrn atmanam anvaham
sva-vrttyagata-vittena
yajeta purusam prthak

Every day, one should worship the Supreme Being who is situated in
everyone’s heart, and on this basis one should separately worship the
demigods, the saintly persons, ordinary human beings and living entities,
one’s forefathers and one’s self. In this way one is able to worship the
Supreme Being in the core of everyone’s heart.

TEXT 16
TEXT
yarhy atmano ‘dhikaradyah
sarvah syur yajna-sampadah
vaitanikena vidhina
agni-hotradina yajet

When one is enriched with wealth and knowledge which are under his
full control and by means of which he can perform yajna or please the
Supreme Personality of Godhead, one must perform sacrifices, offering
oblations to the fire according to the directions of the sastras. In this
way one should worship the Supreme Personality of Godhead.

TEXT 17
TEXT
na hy agni-mukhato ‘yam vai
bhagavan sarva-yajna-bhuk
ijyeta havisa rajan
yatha vipra-mukhe hutaih

The Supreme Personality of Godhead, Sri Krsna, is the enjoyer of
sacrificial offerings. Yet although His Lordship eats the oblations
offered in the fire, my dear King, He is still more satisfied when nice
food made of grains and ghee is offered to Him through the mouths of
qualified brahmanas.

TEXT 18
TEXT
tasmad brahmana-devesu
martyadisu yatharhatah
tais taih kamair yajasvainam
ksetra-jnam brahmanan anu

Therefore, my dear King, first offer prasada unto the brahmanas and
the demigods, and after sumptuously feeding them you may distribute
prasada to other living entities according to your ability. In this way
you will be able to worship all living entities–or, in other words, the
supreme living entity within every living entity.

TEXT 19
TEXT
kuryad apara-paksiyam
masi praustha-pade dvijah
sraddham pitror yatha-vittam
tad-bandhunam ca vittavan

A brahmana who is sufficiently rich must offer oblations to the
forefathers during the dark-moon fortnight in the latter part of the
month of Bhadra. Similarly, he should offer oblations to the relatives of
the forefathers during the mahalaya ceremonies in the month of Asvina.*
TEXTS 20-23
TEXT
ayane visuve kuryad
vyatipate dina-ksaye
candradityoparage ca
dvadasyam sravanesu ca
trtiyayam sukla-pakse
navamyam atha kartike
catasrsv apy astakasu
hemante sisire tatha
maghe ca sita-saptamyam
magha-raka-samagame
rakaya canumatya ca
masarksani yutany api
dvadasyam anuradha syac
chravanas tisra uttarah
tisrsv ekadasi vasu
janmarksa-srona-yoga-yuk

One should perform the sraddha ceremony on the Makara-sankranti [the
day when the sun begins to move north] or on the Karkata-sankranti [the
day when the sun begins to move south]. One should also perform this
ceremony on the Mesa-sankranti day and the Tula-sankranti day, in the
yoga named Vyatipata, on that day in which three lunar tithis are
conjoined, during an eclipse of either the moon or the sun, on the
twelfth lunar day, and in the Sravana-naksatra. One should perform this
ceremony on the Aksaya-trtiya day, on the ninth lunar day of the bright
fortnight of the month of Kartika, on the four astakas in the winter
season and cool season, on the seventh lunar day of the bright fortnight
of the month of Magha, during the conjunction of Magha-naksatra and the
full-moon day, and on the days when the moon is completely full, or not
quite completely full, when these days are conjoined with the naksatras
from which the names of certain months are derived. One should also
perform the sraddha ceremony on the twelfth lunar day when it is in
conjunction with any of the naksatras named Anuradha, Sravana, Uttaraphalguni,
Uttarasadha or Uttara-bhadrapada. Again, one should perform
this ceremony when the eleventh lunar day is in conjunction with either
Uttara-phalguni, Uttarasadha or Uttara-bhadrapada. Finally, one should
perform this ceremony on days conjoined with one’s own birth star [janmanaksatra]
or with Sravana-naksatra.

TEXT 24
TEXT
ta ete sreyasah kala
nrnam sreyo-vivardhanah
kuryat sarvatmanaitesu
sreyo ‘mogham tad-ayusah

All of these seasonal times are considered extremely auspicious for
humanity. At such times, one should perform all auspicious activities,
for by such activities a human being attains success in his short
duration of life.

TEXT 25
TEXT
esu snanam japo homo
vratam deva-dvijarcanam
pitr-deva-nr-bhutebhyo
yad dattam tad dhy anasvaram

During these periods of seasonal change, if one bathes in the Ganges,
in the Yamuna or in another sacred place, if one chants, offers fire
sacrifices or executes vows, or if one worships the Supreme Lord, the
brahmanas, the forefathers, the demigods and the living entities in
general, whatever he gives in charity yields a permanently beneficial
result.
TEXT 26
TEXT
samskara-kalo jayaya
apatyasyatmanas tatha
preta-samstha mrtahas ca
karmany abhyudaye nrpa

O King Yudhisthira, at the time prescribed for reformatory ritualistic
ceremonies for one’s self, one’s wife or one’s children, or during
funeral ceremonies and annual death ceremonies, one must perform the
auspicious ceremonies mentioned above in order to flourish in fruitive
activities.

TEXTS 27-28
TEXT
atha desan pravaksyami
dharmadi-sreya-avahan
sa vai punyatamo desah
sat-patram yatra labhyate
bimbam bhagavato yatra
sarvam etac caracaram
yatra ha brahmana-kulam
tapo-vidya-dayanvitam

Narada Muni continued: Now I shall describe the places where religious
performances may be well executed. Any place where a Vaisnava is
available is an excellent place for all auspicious activities. The
Supreme Personality of Godhead is the support of this entire cosmic
manifestation, with all its moving and nonmoving living entities, and the
temple where the Deity of the Lord is installed is a most sacred place.
Furthermore, places where learned brahmanas observe Vedic principles by
means of austerity, education and mercy are also most auspicious and
sacred.

TEXT 29
TEXT
yatra yatra harer arca
sa desah sreyasam padam
yatra gangadayo nadyah
puranesu ca visrutah

Auspicious indeed are the places where there is a temple of the
Supreme Personality of Godhead, Krsna, in which He is duly worshiped, and
also the places where there flow the celebrated sacred rivers mentioned
in the Puranas, the supplementary Vedic literatures. Anything spiritual
done there is certainly very effective.

TEXTS 30-33
TEXT
saramsi puskaradini
ksetrany arhasritany uta
kuruksetram gaya-sirah
prayagah pulahasramah
naimisam phalgunam setuh
prabhaso ‘tha kusa-sthali
varanasi madhu-puri
pampa bindu-saras tatha
narayanasramo nanda
sita-ramasramadayah
sarve kulacala rajan
mahendra-malayadayah
ete punyatama desa
harer arcasritas ca ye
etan desan niseveta
sreyas-kamo hy abhiksnasah
dharmo hy atrehitah pumsam
sahasradhi-phalodayah

The sacred lakes like Puskara and places where saintly persons live,
like Kuruksetra, Gaya, Prayaga, Pulahasrama, Naimisaranya, the banks of
the Phalgu River, Setubandha, Prabhasa, Dvaraka, Varanasi, Mathura,
Pampa, Bindu-sarovara, Badarikasrama [Narayanasrama], the places where
the Nanda River flows, the places where Lord Ramacandra and mother Sita
took shelter, such as Citrakuta, and also the hilly tracts of land known
as Mahendra and Malaya–all of these are to be considered most pious and
sacred. Similarly, places outside India where there are centers of the
Krsna consciousness movement and where Radha-Krsna Deities are worshiped
must all be visited and worshiped by those who want to be spiritually
advanced. One who intends to advance in spiritual life may visit all
these places and perform ritualistic ceremonies to get results a thousand
times better than the results of the same activities performed in any
other place.

TEXT 34
TEXT
patram tv atra niruktam vai
kavibhih patra-vittamaih
harir evaika urvisa
yan-mayam vai caracaram

O King of the earth, it has been decided by expert, learned scholars
that only the Supreme Personality of Godhead, Krsna, in whom all that is
moving or nonmoving within this universe is resting and from whom
everything is coming, is the best person to whom everything must be
given.

TEXT 35
TEXT
devarsy-arhatsu vai satsu
tatra brahmatmajadisu
rajan yad agra-pujayam
matah patratayacyutah

O King Yudhisthira, the demigods, many great sages and saints
including even the four sons of Lord Brahma, and I myself were present at
your Rajasuya sacrificial ceremony, but when there was a question of who
should be the first person worshiped, everyone decided upon Lord Krsna,
the Supreme Person.

TEXT 36
TEXT
jiva-rasibhir akirna
anda-kosanghripo mahan
tan-mulatvad acyutejya
sarva-jivatma-tarpanam

The entire universe, which is full of living entities, is like a tree
whose root is the Supreme Personality of Godhead, Acyuta [Krsna].
Therefore simply by worshiping Lord Krsna one can worship all living
entities.

TEXT 37
TEXT
purany anena srstani
nr-tiryag-rsi-devatah
sete jivena rupena
puresu puruso hy asau

The Supreme Personality of Godhead has created many residential places
like the bodies of human beings, animals, birds, saints and demigods. In
all of these innumerable bodily forms, the Lord resides with the living
being as Paramatma. Thus He is known as the purusavatara.

TEXT 38
TEXT
tesv eva bhagavan rajams
taratamyena vartate
tasmat patram hi puruso
yavan atma yatheyate

O King Yudhisthira, the Supersoul in every body gives intelligence to
the individual soul according to his capacity for understanding.
Therefore the Supersoul is the chief within the body. The Supersoul is
manifested to the individual soul according to the individual’s
comparative development of knowledge, austerity, penance and so on.

TEXT 39
TEXT
drstva tesam mitho nrnam
avajnanatmatam nrpa
tretadisu harer arca
kriyayai kavibhih krta

My dear King, when great sages and saintly persons saw mutually
disrespectful dealings at the beginning of Treta-yuga, Deity worship in
the temple was introduced with all paraphernalia.

TEXT 40
TEXT
tato ‘rcayam harim kecit
samsraddhaya saparyaya
upasata upastapi
narthada purusa-dvisam

Sometimes a neophyte devotee offers all the paraphernalia for
worshiping the Lord, and he factually worships the Lord as the Deity, but
because he is envious of the authorized devotees of Lord Visnu, the Lord
is never satisfied with his devotional service.

TEXT 41
TEXT
purusesv api rajendra
supatram brahmanam viduh
tapasa vidyaya tustya
dhatte vedam hares tanum

My dear King, of all persons a qualified brahmana must be accepted as
the best within this material world because such a brahmana, by
practicing austerity, Vedic studies and satisfaction, becomes the
counterpart body of the Supreme Personality of Godhead.

TEXT 42
TEXT
nanv asya brahmana rajan
krsnasya jagad-atmanah
punantah pada-rajasa
tri-lokim daivatam mahat

My dear King Yudhisthira, the brahmanas, especially those engaged in
preaching the glories of the Lord throughout the entire world, are
recognized and worshiped by the Supreme Personality of Godhead, who is
the heart and soul of all creation. The brahmanas, by their preaching,
sanctify the three worlds with the dust of their lotus feet, and thus
they are worshipable even for Krsna.


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